Exegetical and Hermeneutical Commentary of Acts 5:31
Him hath God exalted with his right hand [to be] a Prince and a Savior, for to give repentance to Israel, and forgiveness of sins.
31. Him hath God exalted with his right hand ] The right hand is the symbol of might. Cf. Exo 15:6, and “His right hand, and his holy arm, hath gotten him the victory” (Psa 98:1).
to be a Prince and a Saviour ] Mark how with the claim of sovereignty there is closely joined the promise of salvation. If Christ seeks to rule over men it is that He may save them.
for to give repentance to Israel, and forgiveness of sins ] Thus offering the way of salvation to all those who were ready to accept it. These words to a Jew would have great significance, for they had a saying (T. B. Sanhedrin 113 a) that salvation was one of the things which God kept in His own power. If Christ then was to bestow this gift on Israel He must be owned by them as God.
Fuente: The Cambridge Bible for Schools and Colleges
Him hath God exalted – See the notes on Act 2:33.
To be a Prince – archegon. See the notes on Act 3:15. In that place he is called the Prince of life. Here it means that he is actually in the exercise of the office of a prince or a king, at the right hand of his Father. The title Prince, or King, was one which was well known as applied to the Messiah. It denotes that he has dominion and power, especially the power which is needful to give repentance and the pardon of sins.
A Saviour – See the notes on Mat 1:21.
To give repentance – The word repentance here is equivalent to reformation and a change of life. The sentiment does not differ from what is said in Act 3:26.
To Israel – This word properly denotes the Jews; but his office was not to be confined to the Jews. Other passages show that it would be also extended to the Gentiles. The reasons why the Jews are particularly specified here are, probably:
- Because the Messiah was long promised to the Jewish people, and his first work was there; and,
- Because Peter was addressing Jews, and was particularly desirous of leading them to repentance.
Forgiveness of sins – Pardon of sin; the act which can be performed by God only, Mar 2:7.
If it be asked in what sense the Lord Jesus gives repentance, or how his exaltation is connected with it, we may answer:
(1) His exaltation is evidence that his work was accepted, and that thus a foundation is laid by which repentance is available, and may be connected with pardon. Unless there was some way of forgiveness, sorrow for sin would be of no value, even if exercised. The relentings of a culprit condemned for murder will be of no avail unless the executive can consistently pardon him; nor would relentings in hell be of avail, for there is no promise of forgiveness. But Jesus Christ by his death has laid a foundation by which repentance may be accepted.
(2) He is entrusted with all power in heaven and earth with reference to this, to apply his work to people; or, in other words, to bring them to repentance. See Joh 17:2; Mat 28:18.
(3) His exaltation is immediately connected with the bestowment of the Holy Spirit, by whose influence people are brought to repentance, Joh 16:7-11. The Spirit is represented as being sent by him as well as by the Father, Joh 15:26; Joh 16:7.
(4) Jesus has power in this state of exaltation over all things that can affect the mind. He sends his ministers; he directs the events of sickness or disappointment, of health or prosperity, that will influence the heart. There is no doubt that he can so recall the sins of the past life, and refresh the memory, as to overwhelm the soul in the consciousness of guilt. Thus also he can appeal to man by his goodness, and by a sense of his mercies; and especially he can so present a view of his own life and death as to affect the heart, and show the evil of the past life of the sinner. Knowing the heart, he knows all the avenues by which it can be approached, and in an instant he can overwhelm the soul with the remembrance of crime.
It was proper that the power of pardon should be lodged with the same being that has the power of producing repentance, because:
- The one appropriately follows the other.
- They are parts of the same great work – the work which the Saviour came to do; to remove sin, with all its effects, from the human soul. This power of pardon Jesus exercised when he was on the earth, and this he can now dispense in the heavens, Mar 2:9-11.
And from this we may learn:
(1) That Christ is divine. It is a dictate of natural religion that none can forgive sins against God but God himself. None can pardon but the Being who has been offended. And this is also the dictate of the Bible. The power of pardoning sin is one that God claims as his prerogative, and it is clear that it can pertain to no other. See Isa 43:25; Dan 9:9; Psa 130:4. Yet Jesus Christ exercised this power when on earth; gave evidence that the exercise of that power was one that was acceptable to God by working a miracle, and removing the consequences of sin with which God had visited upon the sinner Mat 9:6, and exercises it still in heaven. He must, therefore, be divine.
(2) The sinner is dependent on him for the exercise of repentance, and for forgiveness.
(3) The proud sinner must be humbled at his feet. He must be willing to come and receive eternal life at his hands. No step is more humiliating than this for proud and hardened people; and there is none which they are more reluctant to do. We always shrink from coming into the presence of one whom we have offended; we are extremely reluctant to confess a fault; but it must be done, or the soul must be lost for ever.
(4) Christ has power to pardon the greatest offender. He is exalted for this purpose; and he is suited to his work. Even his murderers he could pardon; and no sinner need fear that he who is a Prince and a Saviour at the right hand of God is unable to pardon his sins. To him we may come with confidence; and when pressed with the consciousness of the blackest crimes, and when we feel that we deserve eternal death, we may confidently roll all on his arm.
Fuente: Albert Barnes’ Notes on the Bible
Act 5:31
Him hath God exalted with His right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins.
The end of the Saviours exaltation
Elevation is necessary to influence. Of what advantage is a candle under a bushel? While the sun is below our earth, all is dark and cold; but when he rises, he scatters his enlightening and enlivening beams. When the shrub rises up out of the ground, it requires support; but when it becomes a tree, the birds lodge in its branches. A man in the obscurity and contractedness of private life can only pour forth benevolent wishes and shed ineffectual tears. But give him pre-eminence, and thousands are protected by his power and enriched by his bounty. Take the case of Joseph, e.g. But a greater than Joseph is here. Jesus suffered from the hands of sinners; but His sufferings led to His exaltation. Some are exalted as princes who are by no means saviours. They sacrifice the lives of their subjects to save their own; but He sacrificed Himself for the welfare of His subjects. They are princes of war; but He is the Prince of peace. They are princes of death; but He is the Prince of life. They are princes and destroyers; but He is a Prince and a Saviour. Let us take three views of the blessings which the exalted Saviour gives.
I. Their meaning.
1. What is repentance? The inquiry is necessary because of the counterfeits of repentance. Pharaoh, Ahab, and Judas repented, and yet died in their sins. An old divine tells us that Genuine repentance consists in having the heart broken for sin, and from it.
(1) The subject of repentance, then, is convinced of sin. He sees that it is the greatest evil in the universe. Hence he feels shame, grief, and contrition–especially when he apprehends the goodness of God. This dissolves the heart, and makes him sorrowful after a godly sort. For the tear of evangelical penitence drops from the eye of faith; and faith while it weeps stands under the Cross. The pressure of these various feelings constitutes what we mean by having the heart broken for sin.
(2) But the man has now new dispositions and resolutions; and hence a new course of life. He is delivered from the love of all sin, however dear before. He is freed from its dominion, and avoids its occasions. And this is what we mean by having the heart broken from sin.
2. And what is forgiveness? It does not render a man innocent. Sin contracts guilt, and guilt binds over to punishment; forgiveness cancels this obligation, and restores the offender to safety. And frequently among men forgiveness extends no further. But God takes pleasure in those whom He pardons, and indulges them with the most intimate friendship. When two individuals have been at variance, the hardest to believe in reconciliation is the offender. A man once offended Augustus, and the emperor, to show his greatness of mind, declared that he pardoned him. But the poor creature, fearing the declaration was too good to be true, desired his majesty to give him some present as a proof that he had really forgiven him. Thus anxious is the awakened mind. Such a free and full forgiveness after all his heinous provocations seems incredible; he therefore desires a token for good: and many pledges of the most perfect reconciliation the God of all grace affords.
II. Their connection. This is not a meritorious connection, as if repentance deserved forgiveness, for they are both given; and how can one gift merit another? But there is between them a connection of–
1. Propriety. It would not accord with the wisdom of God to for give one incapable of enjoying or serving Him–yea, one who abhors Him. If a servant or a child were to behave improperly, though goodness may incline you to pardon, you would naturally require a proper state of mind, and signs of sorrow, confession, and reformation; otherwise your forgiveness would look like connivance or indifference, and encourage a repetition of disobedience.
2. Certainty. No one ever really enjoyed forgiveness without repentance; and no one ever truly exercised repentance without forgiveness. On the other hand, He that confesseth, and forsaketh his sins, shall have mercy.
III. Their source. Some think repentance a very legal subject; but there never was a greater mistake. For, not to mention that our Lord came to call sinners to repentance, and that the apostles went forth preaching everywhere that men should repent, repentance is peculiarly evangelical. The law has nothing to do with it; it does not even command it; all it has to do with the transgressor is to condemn. It allows him neither liberty nor ability to repent; but the gospel gives him both, and Christ was exalted to effect the purpose of the gospel. And if repentance be a gift, can the forgiveness be a purchase? Hence two things follow.
1. If we possess these blessings, we learn to whom we are to address our praise. In the Lord have I righteousness and strength.
2. If we want them, we see to whom we are to address our prayers. (W. Jay.)
Exalted to give
1. The murderer is haunted by the ghost of his victim. This is a part of the sublime machinery of providence for the punishment, and so for the prevention of crime. All history teems with examples of this. Witness Herod–John the Baptist, whom I beheaded, is risen from the dead. These high priests were compelled to undergo this inevitable sentence, Whom ye slew, God has exalted. Their victim has risen, and the murderers tremble. They showed Him no mercy, and expect none from Him. But now that He is exalted, and His enemies in His power, instead of taking vengeance He offers remission.
2. The water is exalted into the heavens that it may give rain. In the same way He who comes as rain on the mown grass was exalted that He might give Himself as the Living Water. The exalted Giver bestows every kind of good. Every good and perfect gift is from above. But the fundamental benefit, without which all others would be of no avail, is the twin gift promised in our text.
3. Repentance and forgiveness constitute one entire redemption. These two God has joined as He has joined the right and left sides of a body to make one organised life. To separate them is to destroy them. Forgiveness is an act of the Supreme God, repentance the act of sinful man, and yet both are the gift of the risen Redeemer. It is not like two portions of an extended straight line, but like two halves of a great revolving ring–as it goes rapidly round it seems as if this half were impelling that, and sometimes as if that were impelling this. From one point of view repentance seems to draw forgiveness, from another forgiveness seems to work repentance. It is true Christ says, If any man open I will come in; but it is also true that no one would open unless moved by the plaintive voice, Behold I stand at the door and knock. It is opening from within that lets the Saviour enter, but it is the pressure of the Saviour that causes the fastenings of the heart to give way.
4. We cannot determine the precise point at which the process begins. I do not know the point in the circle which the Spirit touches to communicate motion. All I know is that He gives it motion, and that when one point moves all move. And this wheel is like Ezekiels, so high that it is dreadful. The upper part is in heaven, while its lower edge rolls upon the earth. Forgiveness is an act done by God; the official act of the Judge on the great white throne. Repentance is a rending and a melting of the heart here upon earth. The lower part of the circle is in the chambers of the sinners soul, and yet every movement of a hairs breadth is accompanied by a corresponding movement on high. So there is joy in heaven over one sinner that repenteth. These two were joined in Peters own experience. When he had denied his Lord, the Lord looked on Peter; that look conveyed pardon, and the repenting disciple went out and wept bitterly. (W. Arnot, D. D.)
Christ an exalted Prince and a glorified Saviour
I. The exaltation of christ, properly speaking, consists of four parts–His resurrection, ascension, sitting at the right hand of God, and His coming to judge the world. It is to His sitting at the right hand of God, however, that our attention is here called. And, regarding it, three circumstances are noticed in the text.
1. The dignity to which Christ is raised.
(1) The expression, with His right hand, does not denote the agency by which, but the glory to which He is exalted. It intimates that our Mediator enjoys Divine honour at the Fathers right hand, exercises Divine authority, and dispenses Divine government. This is a situation which no mere creature can occupy. I admit that the divinity of Christ being necessarily unchangeable, could not, strictly speaking, be humbled or exalted. But inasmuch as He took our nature into personal union with Him, He was humbled. And when His work was finished He dropped His lowly character, but not His human nature. Clothed in it He gloriously appeared before God on our behalf, and, as the reward of His undertaking, received, at His Fathers hands, universal authority.
(2) And let none suppose that the right hand of God in heaven denotes any visible proximity to the infinite Spirit, like nearness of place in the case of a prince at the right hand of an earthly sovereign. The human nature of Jesus, indeed, requires a local residence. But who can describe His dignity and glory in heaven? Worthy is the Lamb that was slain to receive power, etc.
2. The character in which He is raised, a Prince and a Saviour.
(1) As a Divine person, Jesus was never deprived of His royal supremacy, and therefore could never be exalted to a dignity from which He had never descended. But there was a dignity to which, as God and man in one person, He had never hitherto been formally raised, although from the beginning He had acted as King of the Church and Lord of the Universe. But this princely office arose entirely from the covenant made between the Father and the Son, which required from the latter obedience unto death, as absolutely necessary to His being formally installed into His regal authority as King in Zion.
(2) And as the nature of Christs kingly office is peculiar, so also is its exercise. His law, indeed, is still the immutable rule of righteousness. But there is exercised to obstinate sinners the most marvellous long-suffering; and to believers the freest and most astonishingly gracious forgiveness, joined with the choicest spiritual blessings. Such a mode of administration can only be accounted for on the principle that a system of mediatorial authority exists, in consequence of which sentence against an evil work is not speedily executed on unbelievers; and pardon, purity, spiritual protection, comfort, and eternal glory, secured to all the faithful.
(3) But Christ is not only an exalted Prince, but also a glorified Saviour. We have seen that as a Prince He completely secures the happiness and dignity of His people. Rut deliverance from sin could never have been realised unless, like the high priests of old, He had entered into the holy place, and presented the blood of His atonement as the ground of His intercession. He saves to the uttermost all that come to God by Him, because He ever lives to make intercession for them.
3. The agency of the Father in the exaltation of His Son–Him hath God exalted. We are here carried back to the council of peace, the agreement of the Divine persons in reference to the salvation of men. The Father was bound to exalt the Mediator when His work of humiliation was accomplished.
II. Its blessed consequences. Amongst these are the glory of God, the establishment of order and harmony in the universe, the increased light thrown upon Gods character and designs; but what chiefly concerns us is that the exalted Saviour bestows–
1. Repentance.
2. Forgiveness. Conclusion: This subject ought to be improved, especially by–
(1) Those who have good reason to conclude that they are already in possession of these blessings. Such are under infinite obligations to the God of all grace, and forget not that it flows through the channel of Christs mediation; and while you admire this salvation in its rise and progress and application, forget not to pray for the continued communication of grace to your soul. Remember that faith needs to be strengthened, and repentance deepened.
(2) Those who doubt their interest in Christ are here encouraged. Your very sorrow is a hopeful symptom. It is well that you feel your unworthiness; and instead of making it an argument against coming to Christ, use it as a strong argument to lay vigorous hold of Him.
(3) To those who are as yet destitute of Divine grace. These are of two classes.
(a) The hypocrite knows that he is not what he pretends to be. Yet, notwithstanding your aggravated guilt, you are invited to the Saviour.
(b) Let the self-deceiver open his eyes to his true state and character.
You say you repent; but yours is a legal repentance, which consists in a dread of the Divine wrath. Such a sorrow works death. Repentance unto life, on the other hand, is that sorrow which flows from a believing view of the atonement of Christ and of the evil of sin, as manifested in the Cross, and is recognised to be genuine only by the fruits of holiness which result from it. (W. Orr.)
A Prince and a Saviour
I. Note Christs titles and learn their meaning.
1. A Prince. This tells of–
(1) Honour as the reward of His sufferings on earth. While He was here He was treated as a felon. What presents the Prince of Wales brought home from his travels! But the Prince of Glory took home with Him His wounds only. But the shame and the rejection are now ended, and in glory Jesus is manifestly a Prince, reverenced, obeyed, and honoured.
(2) Power. His is no nominal princedom–He has both glory and strength. Unto Him is given the mediatorial kingdom, which includes all power in heaven and in earth, so that He is well styled the blessed and only Potentate. There is no bound to this power:
(3) Dominion. If Christ is to be yours you must let Him rule over you. He must reign. He claims to be Master and Lord to those who ask salvation at His hands; and is not the claim a just one? Whom should we serve but the Lord who became a servant for our sakes? It must be so, or salvation is impossible. You must accept Jesus to be a leader and a commander to you, or you cannot win the battle of life. You must yield Him loving obedience, or He will not be married to your souls. His dominion is sweetly tempered by love; so that, as the prophet writes, Thou shalt call Me no more Baali, that is, My Lord, with a hardness of rulership, but Ishi, My Lord, because Thou art my Husband.
2. A Saviour. Observe here–
(1) The perseverance of the Lords love. He was a Saviour here; He is a Saviour now that He has reached His throne. The Son of Man came to seek and to save that which was lost, and now He is able to save them to the uttermost, etc.
(2) The prevalence of the work He achieved here. Here He was able to save, but His salvation was not complete, for He had not yet said, It is finished. Now His redeeming work is done, and saving is a simple matter to Him.
(3) His approachableness. You might be abashed at coming to a prince, but you may be encouraged in coming to a Saviour.
3. Put the words together–
(1) Prince-Saviour: one who is kingly in the salvation which He brings, and deals out no stinted grace, but makes us to receive of His fulness grace for grace.
(2) Saviour-Prince whose glory it is to save, whose kingdom and power and dominion are all turned in full force to achieve the work of rescuing His people.
II. Approach him, then, under these two characters.
1. As a Prince. And how shall we do that?
(1) With the sorrowful confession of past rebellion. Kiss the Son, lest He be angry.
(2) Accept His great purpose and submit to His rule. He is a Prince, therefore yield yourself to be His subject. The object of His rule is to make you love God, and to be like God.
(3) Surrender everything to Him. If He has redeemed you then you belong to Him; henceforth you are not your own, you are bought with a price.
(4) Pay your loving, loyal homage to your Prince. Behold Him in His glory, where all the angels cast their crowns before Him, while the elders adore Him with vials full of sweet odours.
2. As Saviour.
(1) Confessing that you need a Saviour.
(2) Believing that He is able to save you.
(3) Submitting entirely to His processes of salvation. He will not save thee in thy way, but in His way; and His way of saving thee is to make thee feel the smart and bitterness of sin, to make thee hate that sin, and so to turn thee from it for ever.
(4) Trusting Him as Saviour.
III. Mark his gifts.
1. Repentance. This does not mean to give space for repentance, nor to make repentance acceptable, but to give repentance itself. What is repentance?
(1) It is a change of mind.
(a) He can give thee to change thy mind about all the past, so that the things which pleased thee shall grieve thee, that which charmed thee shall disgust thee.
(b) He can also change thy mind as to the present and the future, so that instead of looking for present pleasure thou wilt find thy delight in future glory realised by faith.
(2) It includes a most needful sense of sin, and the Saviour can give thee this by His Spirit.
(3) He can work in thee desires after holiness and hatred of every false way; He can take the guile out of thy soul as well as the guilt out of thy life.
2. Forgiveness.
(1) He can pass an act of amnesty and oblivion for all thy sin. I have blotted out thy sins like a cloud, and as a thick cloud thy transgressions.
(2) When full forgiveness comes it brings with it the eternal removal of the penalty. The forgiven man cannot be punished.
(3) With pardon there shall come a restoration of every privilege.
IV. Ask Him for these gifts.
1. Humbly. You do not deserve them. You have no claim to His love, and must not set up any.
2. Importunately. Do not come with a cold heart and a trifling spirit. Come with this resolve, I will not leave the Cross till my sins have left me.
3. Believingly–believing that Christ can give, and that He is as willing as He is able.
4. Now. The Romans when they meant to bring things to an issue with an Oriental tyrant, sent their ambassador to bring his answer back–yes or no, war or peace. The messenger when he saw the king stooped down, and drew a ring upon the ground round the monarch; and then said, Step outside that ring, and it means war; before you leave that circle you must accept our terms of peace, or know that Rome will use her utmost force to fight with you. I draw a ring round you, and I demand an answer. Sinner, wilt thou now be saved or not? To-day is the accepted time, to-day is the day of salvation. (C. H. Spurgeon.)
Jesus Christ a Prince and a Saviour
I. A Prince. According to–
1. His heavenly origin.
2. His Divine credentials, even when in the form of a servant.
3. His glorious exaltation to the right hand of God.
II. A saviour.
1. Already in the manger by His self renunciation.
2. On the Cross by His sacrifice.
3. On the throne by His intercession.
III. A Prince and a Saviour.
1. If He were not a Saviour He could not be a Prince–His fairest princely ornament is His crown of thorns.
2. If He were not a Prince He could not be a Saviour–the efficacy of His sacrifice depends on His Divine dignity.
3. As a Prince we must honour and obey Him, and as a Saviour love and confide in Him, in order to become partakers of His salvation. (K. Gerok.)
Repentance the gift of Christ
The doctrine of the gospel appears to be not only that Christ taught the efficacy of repentance, but rendered it of the efficacy which it is, by what He did and suffered for us; that He obtained for us the benefit of having our repentance accepted unto eternal life; not only that He revealed to sinners that they were in a capacity of salvation by what He did and suffered for them. And it is our wisdom thankfully to accept the benefit by performing the conditions on which it is offered, on our part without disputing how it is procured on His. (Bp. Butler.)
Repentance and remission of sin
I. The offices of Christ the Lord in His heavenly state, or what He is exalted to be, viz., a Prince and a Saviour.
II. The gifts at His disposal, or what He is able to bestow, viz., repentance and forgiveness of sins. Application:
1. Give to Him whom God hath exalted an exalted place in your thoughts and affections.
2. Give to Him, at all times, the daily homage of your faith and love and obedience.
(1) Go to Him as the only Mediator between God and man, the sole appointed medium of all your communications with the most High God.
(2) Go to Him, and give heed to Him, as presenting you at once with the noblest model, and strongest motives, in every duty.
(3) Go to Him farther as the authorised source and dispenser of spiritual blessings to your souls.
3. See that you value these blessings which He is exalted to bestow, and that you faithfully seek them according to His Word.
4. Take, then, the full consolation and encouragement of having such an exalted Redeemer. (James Brewster.)
Repentance and forgiveness
There are some who would object to this phraseology as unsound, if it were not the phraseology of Holy Writ. It appears to savour too much of legalism, both because it is repentance–not faith–with which the forgiveness of sins stands connected, and because in the statement of the two things, repentance is placed first in order. But it will be seen upon examination that here, as everywhere else, the grace of the gospel and the authority of the law are equally recognised, and that there is not the slightest sacrifice of the one of these Divine dispensations to the other.
I. Repentance and forgiveness of sins are here employed to denote the whole extent of that salvation which Christ has effected in our behalf.
1. Forgiveness of sins denotes it as applied to our condition. We are in a state of guilt–Liable to Gods displeasure, and under a sentence of condemnation. But Christ by suffering, the just for the unjust, procures for us redemption, even the forgiveness of sins. And thus, the only thing which separated between God and us being effectually removed, we are restored to His favour, and regain a title to every blessing.
2. Repentance denotes it in reference to our character. A change of character is as essential for us as a change of condition. Though pardon and eternal life had been procured for us, yet these we could not enjoy so long as we were alienated from God, by whom that pardon was to be granted and with whom that eternal life was to be spent. And accordingly provision is made in the gospel scheme for producing the revolution in our moral nature which is thus found to be indispensable. Of this revolution Christ is the author, as He is of every other benefit. In this way our salvation is complete.
3. The circumstance that faith is not specified does not amount to an underrating of its value, or a depriving it of its just province. Repentance includes faith, not only as one of its component parts, but as its essential feature. Faith, whether considered simply as a belief in the Divine testimony respecting Christ, or as an actual embracing of Him, and trusting in Him, enters into the very substance of repentance. Note that it is the repentance of Israel that is especially spoken of. They had crucified Christ. Their repentance must necessarily have mainly consisted in a transition from their obstinate infidelity to faith in Jesus as a suffering Saviour. In like-manner the predominant sin of all who have not repented, is that Christ has been offered to them, and that they have refused the offer. So that when they repent, the great thing they have to do is to open their ears and hearts to the message which the gospel brings them concerning the Saviour, and to flee for refuge in His Divine person and finished work.
II. Though repentance is first in order, it does not bear to forgiveness of sins the relation of cause to effect, and is not the condition of forgiveness. Were there nothing in the passage itself to indicate this we should be entitled to explain it by what the Bible says as to the nature of repentance–viz., that it cannot meritoriously contribute to the attainment of any blessing from God; and by the general analogy of Scripture, one of whose great objects is to strip all human moralities of every thing like good desert, or in cancelling the guilt of man. But we have no occasion to wander front the text. Forgiveness comes to us from Divine mercy. Christ is exalted to give it. And, represented as His gift, it is not traced to repentance as its source. Nay, the very juxtaposition of the two benefits serves to put them on the same footing- Repentance is just as much a gift as forgiveness. And if this be so, does it not; exclude altogether the idea of forgiveness being earned or deserved by repentance and virtually prohibit us from attaching any merit to the change that is effected in our character, more than to the change that is effected in our condition? And by, teaching us to assign the whole of our salvation to the achievement of Christ alone, does it not discountenance every feeling of confidence in our own performances, and bid us cherish as profound humility, in respect to our need of repentance, as in respect to our need of forgiveness? We must therefore simply regard ourselves as the mere undeserving recipients of both. We may recognise the distinction, that while the one is bestowed upon us, the other is wrought in us; but still for neither of them must we feel indebted to any virtue or efficiency of our own.
III. Repentance is indissolubly linked with forgiveness, and unless the first is wrought in us, most certainly the second is not conveyed to us. Men are very apt to overlook this. The fear of hell is felt to be so awful that they are desirous to escape from it, and the hope of heaven so delightful that they willingly entertain it. And as the gospel proposes a plan, whose tendency is to deliver from the one and to encourage the other, they cherish the expectation that, through Divine mercy, all will be well with them at last. But all this while they have overlooked that moral change without which punishment cannot be shunned, nor felicity reached. Now it requires no elaborate train of argument to demonstrate the utter groundlessness and danger of such views.
1. God commandeth all men everywhere to repent–Christ has said, Except ye repent, ye shall all perish and, with all the rich mercy which it unfolds, the gospel gives no one the slightest ground to hope for salvation, if the exhortation to repent is neglected. And do not you perceive that this position is a proof more ample and conclusive than anything else, that repentance is essential? Men are so much in love with sin that they not only cherish the prospect of going into heaven, though unprepared for it, but resolutely shut out from their view all that the God of heaven has told them of the necessity of a moral renovation, and deliberately rest upon the grace He has manifested, while they as deliberately maintain the character with which that grace is declared by Him to be completely irreconcilable. Wherefore, I would say to all such, look to this declaration of the Apostle Peter, in which repentance is as emphatically announced as forgiveness. It is honoured by having conferred upon it the precedence to forgiveness. At any rate, so closely are the two conjoined that you cannot look upon either without seeing both.
2. And besides this, consider repentance and forgiveness as proceeding alike from Christ. He died to purchase them–He is exalted to communicate them. And could this have been the case, unless both of them had been necessary for you? If both of them are thus demonstrated to be necessary for you, upon what principle consistent with duty or with safety can you be contented with only one of them? Are not you, in rejecting the other, doing what you can at once to frustrate the Saviours sufferings on the Cross, and to dishonour the power which He exercises, the mercy which He manifests, on His throne? (A. Thomson, D. D.)
The salvation in Christ
I. Offered by Him–as the Prince and the Saviour.
II. To be appropriated by us–in repentance and forgiveness of sins. (K. Gerok.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 31. Him hath God exalted with his right hand] By a supereminent display of his almighty power, for so the right hand of God often means; he has raised him from the dead, and raised his human nature to the throne of his glory. Instead of , the right hand, the Codex Bezae has , to glory.
A Prince] The leader or director in the way. See the notes on Acts 3:15; Acts 3:19.
And a Saviour] , A deliverer or preserver. The word comes from to save, deliver, preserve, escape from death or danger, bring into a state of security or safety. JESUS and SAVIOUR are nearly of the same import. See Clarke on Joh 1:17. He alone delivers from sin, death, and hell: by him alone we escape from the snares and dangers to which we are exposed: and it is by and in him, and in connection with him, that we are preserved blameless and harmless, and made the sons of God without rebuke. He alone can save the soul from sin, and preserve it in that state of salvation.
To give repentance] See this explained, Mt 3:2.
Forgiveness of sins.] , The taking away of sins. This is not to be restrained to the mere act of justification; it implies the removal of sin, whether its power, guilt, or impurity be considered. Through Jesus we have the destruction of the power, the pardon of the guilt, and the cleansing from the pollution, of sin. And was Jesus Christ exalted a Prince and a Saviour to give repentance and remission of sins to ISRAEL? Then none need despair. If such as were now before the apostles could be saved, then the salvation of the very worst of transgressors, of any or all on this side perdition, is gloriously possible. Yes, for he tasted death for every man; and he prayed for his murderers, compared to some of whom JUDAS himself was a saint.
The two words in Italics, in this text, to be, are impertinently introduced; it reads much better without them.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Him hath God exalted with his right hand: see Act 2:33. A Prince; to conquer and subdue all his enemies, to defend and protect his subjects.
A Saviour; to save from sin, according to his name, Jesus, Mat 1:21; viz. from the condemnation that is due unto it, and the pollution that is acquired by it.
To give repentance; repentance is the gift of God; and nothing does more avail with us to repent, than the loss of Christ, (his bitter suffering and death), by whom the world is crucified unto us, Gal 6:14; and if repentance includes newness of life, (as it does), who would not walk in that way which our blessed Lord hath recommended, and in which only we can enjoy him; that doing as he did, we may come at last to be where he is?
And forgiveness of sins, which never fails to accompany true repentance, and is therefore also called repentance unto life, Act 11:18.
Fuente: English Annotations on the Holy Bible by Matthew Poole
31. Prince and a Saviourthefirst word expressing that Royalty which all Israel looked forin Messiah, the second the Saving character of it which theyhad utterly lost sight of. Each of these features in our Lord’s workenters into the other, and both make one glorious whole (compareAct 3:15; Heb 2:10).
to givedispensing as a”Prince.”
repentance and remission ofsinsas a “Saviour”; “repentance” embracingall that change which issues in the faith which secures “forgiveness”(compare Act 2:38; Act 20:21).How gloriously is Christ here exhibited; not, as in other places, asthe Medium, but as the Dispenser of all spiritualblessings!
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Him hath God exalted with his right hand,…. Not at his right hand, though he is exalted to it, and is set down at it, but with, or by his right hand; that is, by his power: for being by him raised from the dead, he was exalted to the highest heavens, and placed in human nature at the right hand of God, on the same throne with him, crowned with glory and honour; and having a name above every name, and all power and authority both in heaven and in earth given him,
to be a Prince and a Saviour: being made and declared both Lord and Christ, Lord of lords, and Prince of the kings of tHe earth, the Prince of life and peace, the Head of the church, and over all things for the sake of it, and the Saviour of his body the church, of all the elect of God; not with a temporal, but a spiritual and eternal salvation, of which he is become the author by his obedience, sufferings, and death; and is an able and willing, a suitable and an only Saviour: and some of the branches of his power and grace are
for to give repentance to Israel; to the Israel whom God has chosen for himself, and Christ has redeemed by his blood, and whom the Spirit calls by his graee: these being sinners, as well as others, stand in need of repentance; and whereas this is not in any man’s power, but is the free gift of God’s grace; for though he should give men time and space to repent, and afford them the means of it, yet if he does not give them grace to repent, they never will, such is the hardness of man’s heart; Christ is appointed to give this grace to the chosen ones, which he does by sending his Spirit to convince of sin, and to take away the stony heart, and give an heart of flesh:
and forgiveness of sins; free and full forgiveness of all sins; which being obtained by his blood, is applied by his Spirit to all that truly repent of them; for these two always go together; where he gives the one, he also gives the other: the manifestations and applications of pardoning grace are only made to repenting sinners; and there are none that truly, and in an evangelical way, repent of sin, but who have some views, or, at least, hopes of pardoning grace; and none ever mourn more over sin, than those that see it in the glass of forgiving love.
Fuente: John Gill’s Exposition of the Entire Bible
Exalt () In contrast to their murder of Christ as in 2:23f. Peter repeats his charges with increased boldness.
With his right hand ( ). So instrumental case, or at his right hand (locative case), or even “to his right hand” (dative case) as in 2:33.
Prince and Saviour ( ). See on 3:15. Clearly “Prince” here.
To give ( ). Genitive of articular infinitive (second aorist active of ) of purpose.
Fuente: Robertson’s Word Pictures in the New Testament
Prince. See on ch. Act 3:15.
Repentance – remission. See on Mt 3:2; Jas 5:15; Luk 3:3.
Fuente: Vincent’s Word Studies in the New Testament
1) “Him hath God exalted,” (touton ho theos hupsosen) “This one is the one God has exalted,” carried upon high, into heaven, to an high position of honor and dignity, Php_2:9. He has become God’s servant, extolled or exalted to glory and honor heights, Isa 52:13.
2) “With His right hand,” (te deksia autou tou) “To His right hand,” Heb 1:3; Eph 1:20-21; Col 3:11; There as High Priest He now continuously makes intercession for His own, Rom 8:34; 1Jn 2:1-2.
3) “To be a Prince and Saviour,” (archegon kai sotera) “As a Ruler and Saviour,” now and to be hereafter forever, Isa 9:6-7; Act 3:15; Luk 2:30-32; Rom 1:16; 2Ti 4:1-2; Eph 1:22. He is the Royal Prince of Peace, and Saviour, Deliverer, who is yet to come to change our vile bodies like unto His own, Php_3:20-21; Rev 1:5; 1Jn 3:1-2.
4) “For to give repentance to Israel, “(dounai meta noion tou Israel) “To dole out (give freely) repentance to Israel,” at the time of her refreshing, her time or opportunity of personal and national repentance, Act 3:19-26; Act 15:15-18; 2Pe 3:9; Eze 37:21-23; Eze 37:26-28; Eze 39:25-29.
5) “And forgiveness of sins,” (kai aphesin hamartion) – And forgiveness (pardon) of sins,” Isa 55:6-7; Eph 1:7; Heb 8:10-12; Heb 10:16-17. This appears to occur thru the repentance of the remnant of Israel, while morning and evening sacrifice oblations are offered in repentance and prayers for forgiveness, during the first half of the seventieth (70th) week of the time of Jacob’s trouble (travail) during which at least 144,000 of natural Israel shall be saved and witness for and to the Lord, Dan 9:26-27; Rev 7:3-4; Rev 11:1-4; Rev 12:13-14; Rev 14:1-5.
Fuente: Garner-Howes Baptist Commentary
31. Him has God lifted up. Therefore the apostles do signify that whatsoever the wicked do go about, it did not hinder and keep back Christ from fulfilling his function which was enjoined him by his Father. The right hand of God is taken for his power. Neither is the same metaphor used in this place, which we had before, chapter 2, and which is common elsewhere, when Christ is said to be lift up unto the right hand of the Father; but the meaning of this place is, that Christ, which was slain by the hand of men, was lifted up on high by the power of God, that he might bear rule over angels and men. And this seemeth secretly to be set against all the enterprises of Satan and the world; as if he should say that they shall have no good success, because they shall never climb so high as to hinder the hand of God, whereby he hath both wrought mightily already in his only begotten Son, neither will he ever cease to work. Yet the end is added also, that he may be a captain and Savior. For so often as God did put his people in hope of salvation, he was wont to promise a prince or a king, by whose hand he would restore all things. The apostles do testify that this principality was granted to Christ. Notwithstanding they do more plainly express his office by the other adjunct. (272) The sum is this, that Christ is placed in the highest degree of honor, that he may govern the people of God, and not that only, but that he may show himself to be a saving captain, or the author of salvation.
To give repentance. They show in this place how Christ reigneth to save the people, to wit, when he bringeth his own to repentance, and doth reconcile them unto God through the remission of sins. Furthermore, we know that the sum of the gospel is contained in these two things. Wherefore the apostles do not only stand upon the defense of their cause, but they preach the office of Christ plentifully, (273) that they may win even some of the mortal enemies of Christ, (274) if it may be. Furthermore, we have declared before what the word repentance doth signify, to wit, that it is an inward turning of man unto God, which showeth itself afterwards by external works. For Christ giveth us the Spirit of regeneration for this cause, that he may renew us inwardly; to the end that a new life may afterward follow the newness of the mind and heart. And if it belong to Christ to give repentance, then it followeth that it is not a thing which is in man’s power. And surely, seeing that it is a certain wonderful reformation, (or fashioning again,) which maketh us new creatures, repaireth in us the image of God, bringeth us out of the bondage of sin unto the obedience of righteousness; it is a thing as impossible for men to convert themselves as to create themselves. Repentance is, I grant, a voluntary conversion, but whence have we this will, save only because God changeth our heart, that it may be made fleshy of a stony heart; flexible, of hard and stubborn; and, finally, righteous of wicked, (Eze 11:19.) And this cometh to pass when Christ regenerateth thus by his Spirit. Neither is this given in a moment, but it must be increased daily during our whole life, until we be fully joined to God; which shall be then when we have put off our flesh.
This is, indeed, the beginning of repentance, when a man, who before was turned away from God, renounceth the world and himself, and doth purpose to lead a new life. But because when we have entered the way, we are far from the mark, we must needs go forward continually. We have (275) a both through the benefit of Christ. For as he beginneth repentance in us, so doth he also give us perseverance. This is an inestimable grace; but it should do us but a little good, unless it were coupled with forgiveness of sins. For Christ doth both find us the enemies of God at the first, and also there are always vices remaining in us, which cause disagreement between him and us; so that he may justly be offended with us, rather than merciful unto us. And therein doth our righteousness consist, if God do not impute our sins unto us. Therefore, this latter grace must never be separated from them. Yea, rather the gospel shall be lame (276) and corrupt, unless it consist upon [of] these two members, that is, unless men be taught that they are reconciled to God by Christ by the free imputation of righteousness, and that they are fashioned again unto newness of life by the Spirit of regeneration. So that we understand briefly how we must obtain salvation in Christ.
(272) “ Epitheto,” epithet.
(273) “ Luculenter,” clearly.
(274) “ Pietatis,” of piety.
(275) “ Consequimur,” obtain.
(276) “ Mutilum,” mutilated.
Fuente: Calvin’s Complete Commentary
(31) Him hath God exalted.It is significant that St. Peter should use a word which, while it does not occur as applied to our Lord in the first three Gospels, meets us as so applied in St. John (Joh. 3:14; Joh. 12:32 : lifted up in the English version). It had also been used of the righteous sufferer in the LXX. version of Isa. 3:13, and was afterwards used of the ascended and glorified Christ by St. Paul in Php. 2:9.
A Prince.See Note on Act. 3:15.
To give repentance.We note, as in Act. 2:38, the essential unity of the teaching of the Apostles with that of the Baptist (Mat. 3:2). The beginning and the end were the same in each; what was characteristic of the new teaching was a fuller revelation (1) of the way in which forgiveness had been obtained; (2) of the spiritual gifts that followed on forgiveness; and (3) the existence of the society which was to bear its witness of both.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
31. With his right hand Rather, to his right hand.
For to give The preposition for, placed thus before an infinitive, has been so long disused in English as to have become nearly vulgar; but it is strictly philosophical, and is a literal translation of the Greek itself. The infinitive being in fact the name of the action has the nature of the noun, and so with proper accuracy would take a preposition before it.
Repentance forgiveness Repentance, being a human act, can hardly be said strictly and simply to be given, and therefore it would seem that it is the privilege or power of repentance which is here meant. So when “the blind receive their sight” it is the power of seeing, not the act that is received. But foregiveness may indeed be granted or given; and yet it is not in its fulness and reality given by God to all Israel. We understand, then, that the apostle is talking not of what is actually given in either case, but what it is God’s conditional design to give; that is, it is what Christ is exalted as a Saviour to give upon the proper condition on Israel’s part.
Fuente: Whedon’s Commentary on the Old and New Testaments
“Him did God exalt with his right hand to be a Prince and a Saviour, to give repentance to Israel, and remission of sins.”
And God had then exalted Him to His own right hand to be an Archegon (Trek-leader) and Saviour to His people, so as to give them repentance and remission of sins. The ‘exaltation’ revealed Him to be the Servant of the Lord (Isa 52:13). The sitting at His right hand, the position of supreme authority, revealed Him as God’s chosen King. And from that position He was now acting as Trek leader for all who were being saved, giving them the gift of repentance towards God and away from sin, and the forgiveness of their sins.
The title ‘Saviour’ is used fairly regularly of Jesus in the New Testament. Compare Act 13:23; Luk 2:11; Eph 5:23; Php 3:20; 2Ti 1:10; Tit 1:4; Tit 2:13; Tit 3:6; 2 Peter five times; 1Jn 4:14; Jud 1:25. (In Titus it continually parallels ‘God our Saviour’).
Fuente: Commentary Series on the Bible by Peter Pett
Act 5:31. Him hath God exalted, &c. “Even him has God not only raised to life, but likewise, by a glorious operation of his almighty power, has exalted to the greatest dignity, honour, and universaldominion in heaven and earth, that he may live and reign on high, with all authority and grace, as a prince enthroned in all the glory, majesty, and power of his kingdom, and as the only and all-sufficient Saviour, ableand willing to give to all that believe, inclusive of those very Jews that crucified him, the most necessary and inestimable blessings, even repentance, by the divine operations of his Spirit; and the free and full pardon of all their trespasses through faith in his b
Fuente: Commentary on the Holy Bible by Thomas Coke
31 Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins.
Ver. 31. To be a Prince and a Saviour ] . Hoc vero quantum est? saith Cicero (In Ver.) Ita magnum, ut Latino uno verbo exprimi non possit. Is nimirum soter est qui salutem dedit. The Greek word for “Saviour” is so emphatic, that other tongues can hardly find a fit word to express it. Antigonus , Antigonus (for liberty restored to the Lacedaemonians) was counted and called a “Saviour;” so was the Roman Fabricius at Athens, Hunniades in Hungary, &c. Before them all, Joseph was called by Pharaoh Zaphnathpaaneah, that is (as Jerome interpreteth it), the “Saviour of the world.” Several kings of Syria, who had the name Antiochus common to them, were distinguished by glorious epithets. One was called Antiochus , the Great; another, Antiochus , or Illustrious; a third, Antiochus , which signifies God; a fourth, Antiochus , that is, Saviour; a fifth, Antiochus , a most indulgent father. Christ is all these more truly and by an excellency. A great God above all gods, an illustrious Prince and Saviour (as the apostle here styleth him), a most tender hearted Father, who could not only wish, with David, to die for his Absaloms, but did it in very deed, and all to purchase repentance, and thereby remission of sins; according to that holy petition of an ancient, First give repentance, and then pardon. (Hilar.)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
31, 32. ] . . . , not, ‘ to be a Prince and a Saviour:’ but the words are the predicate of as a P. and a S.
, as ch. Act 3:15 , which see. . . not = . Jesus was to be King and Captain of Israel, and also their Saviour . The two offices, though inseparably connected in fact, had each its separate meaning in Peter’s speech: a Prince , to whom you owe obedience a Saviour , by whom you must be saved from your sins.
, by (not to ) His right hand , as in ch. Act 2:33 , where see note. The great aim here, as there, is to set forth God as the DOER of all this.
, in his Kingly prerogative; . . . . , to lead to salvation ( , as 2Co 7:10 ; , as ch. Act 11:18 ) by him as a Saviour . Somewhat similarly Bengel: ‘ ., qua Jesus accipitur ut Princeps : . qua accipitur ut Salvator .’
The key to this part of the speech is Luk 24:47-49 , where we have, in our Lord’s command to them, the same conjunction of . . . . and immediately follows, as here, , appointing them to that office which they were now discharging, and, corresponding to . of our text, . By conjoining the Holy Ghost, as a witness, with themselves, they claim and assert the promise of Joh 15:26-27 ; see also the apostolic letter of ch. Act 15:28 . When we remember, how much of the apostolic testimony was given in writing , as well as by word of mouth, this declaration of Peter becomes an important datum for judging of the nature of that testimony also. See a very similar conjunction, 1Jn 5:9 .
They were God’s witnesses, in the things which they had seen and heard as men: the Holy Ghost in them was God’s Witness, in purifying and enlarging by His inspiration that their testimony to facts, and in unfolding, from (and as inseparable from) these witnessed facts, the things which eye hath not seen, nor ear heard . And in the Scripture THESE SAME TESTIMONIES are conjoined; that of the Apostles , holy men under the guidance and reminding of the Holy Spirit, faithfully and honestly reporting those things which fall under human observation: and that of God the Spirit Himself , testifying, through them, those loftier things which no human experience can assure, nor human imagination compass.
] histories, things expressed in words: see note on Luk 1:4 .
.] Not , which might make an unreal distinction between the Apostles and the then believers, and an implied exclusion of the hearers from this gift, but generally, to all the , by this word recalling the opening of the speech and binding all together. So that the sense of the whole is, ‘We are acting in obedience to God, and for the everlasting good of our common Israel: and otherwise we cannot do.’ And a solemn invitation is implied. ‘ Be ye obedient likewise .’ It is remarkable that a similar word, , is used of the multitude of converted priests, ch. Act 6:7 .
Fuente: Henry Alford’s Greek Testament
Act 5:31 . : the former word as it is used here without any qualification, cf. Act 3:15 , may imply, like , a reference to the earlier days of Israel’s history, when God raised up for them from time to time judges of whom the title , Jdg 11:6 ; Jdg 11:11 , might be used no less than . In Jesus of Nazareth, the Christ, St. Peter saw the true Leader and Saviour. For St. Peter no less than for St. Paul the ascended Jesus had led captivity captive and received gifts for men, cf. Luk 24:47-49 . , cf. Act 2:33 : “exalt with his right hand,” R.V., “at” margin. Here as elsewhere Briggs interprets as local not instrumental, and prefers R.V. margin, Messiah of the Apostles , p. 37, note; but see note on Act 2:33 above. The verb is used also by St. Joh 3:14 ; Joh 8:28 ; Joh 12:32 , and also by St. Paul, Phi 2:9 (see Westcott on St. Joh 3:14 ). But in the passive (as twice in St. John) it is employed in the LXX of the high exaltation of the Servant of God, in the picture which had evidently passed before the eyes of St. Peter, Isa 52:13 ; and he sees in the ascension of his Lord, and His spiritual sovereignty, a fulfilment of the prophecy of the suffering Servant, who is also a Prince and a Saviour.
Fuente: The Expositors Greek Testament by Robertson
Acts
WHOM TO OBEY,-ANNAS OR ANGEL?
OUR CAPTAIN
Act 5:31
The word rendered ‘Prince’ is a rather infrequent designation of our Lord in Scripture. It is only employed in all four times-twice in Peter’s earlier sermons recorded in this Book of the Acts; and twice in the Epistle to the Hebrews. In a former discourse of the Apostle’s he had spoken of the crime of the Jews in killing ‘the Prince of life.’ Here he uses the word without any appended epithet. In the Epistle to the Hebrews we read once of the ‘Captain of Salvation,’ and once of the ‘Author of Faith.’
Now these three renderings ‘Prince,’ ‘Captain,’ ‘Author,’ seem singularly unlike. But the explanation of their being all substantially equivalent to the original word is not difficult to find. It seems to mean properly a Beginner, or Originator, who takes the lead in anything, and hence the notions of chieftainship and priority are easily deduced from it. Then, very naturally, it comes to mean something very much like cause ; with only this difference, that it implies that the person who is the Originator is Himself the Possessor of that of which He is the Cause to others. So the two ideas of a Leader, and of a Possessor who imparts, are both included in the word.
My intention in this sermon is to deal with the various forms of this expression, in order to try to bring out the fulness of the notion which Scripture attaches to this leadership of Jesus Christ. He is first of all, generally, as our text sets Him forth, the Leader, absolutely. Then there are the specific aspects, expressed by the other three passages, in which He is set forth as the Leader through death to life; the Leader through suffering to salvation; and the Leader in the path of faith. Let us look, then, at these points in succession.
I. First, we have the general notion of Christ the Leader.
The second Joshua is the Captain of the Lord’s host, as was typified to the first one, in that strange scene outside the walls of Jericho, where the earthly commander, sunk in thought, was brooding upon the hard nut which he had to crack, when suddenly he lifted up his eyes, and beheld a man with a drawn sword. With the instinctive alertness of his profession and character, his immediate question was, ‘Art thou for us or for our enemies?’ And he got the answer ‘No! I am not on thy side, nor on the other side, but thou art on Mine. As Captain of the Lord’s host am I come up.’
So Jesus Christ, the ‘Strong Son of God,’ is set forth by this military emblem as being Himself the first Soldier in the army of God, and the Leader of all the host. We forget far too much the militant character of Jesus Christ. We think of His meekness, His gentleness, His patience, His tenderness, His humility, and we cannot think of these too much, too lovingly, too wonderingly, too adoringly, but we too often forget the strength which underlay the gentleness, and that His life, all gracious as it was, when looked at from the outside, had beneath it a continual conflict, and was in effect the warfare of God against all the evils and the sorrows of humanity. We forget the courage that went to make the gentleness of Jesus, the daring that underlay His lowliness; and it does us good to remember that all the so-called heroic virtues were set forth in supreme form, not in some vulgar type of excellence, such as a conqueror, whom the world recognises, but in that meek King whose weapon was love, yet was wielded with a soldier’s hand.
This general thought of Jesus Christ as the first Soldier and Captain of the Lord’s army not only opens for us a side of His character which we too often pass by, but it also says something to us as to what our duties ought to be. He stands to us in the relation of General and Commander-in-Chief; then we stand to Him in the relation of private soldiers, whose first duty is unhesitating obedience, and who in doing their Master’s will must put forth a bravery far higher than the vulgar courage that is crowned with wreathed laurels on the bloody battlefield, even the bravery that is caught from Him who ‘set His face as a flint’ to do His work.
Joshua’s career has in it a great stumbling-block to many people, in that merciless destruction of the Canaanite sinners, which can only be vindicated by remembering, first, that it was a divine appointment, and that God has the right to punish; and, second, that those old days were under a different law, or at least a less manifestly developed law of loving-kindness and mercy than, thank God! we live in. But whilst we look with wonder on these awful scenes of destruction, may there not lie in them the lesson for us that antagonism and righteous wrath against evil in all its forms is the duty of the soldiers of Christ? There are many causes to-day which to further and fight for is the bounden duty of every Christian, and to further and fight for which will tax all the courage that any of us can muster. Remember that the leadership of Christ is no mere pretty metaphor, but a solemn fact, which brings with it the soldier’s responsibilities. When our Centurion says to us, ‘Come!’ we must come. When He says to us, ‘Go!’ we must go. When He says to us ‘Do this!’ we must do it, though heart and flesh should shrink and fail. Unhesitating obedience to His authoritative command will deliver us from many of the miseries of self-will; and brave effort at Christ’s side is as much the privilege as the duty of His servants and soldiers.
II. So note, secondly, the Leader through death to life.
He has gone before us. He is ‘the first that should rise from the dead.’ For, although the partial power of His communicated life did breathe for a moment resuscitation into two dead men and one dead maiden, these shared in no resurrection-life, but only came back again into mortality, and were quickened for a time, but to die at last the common death of all. But Jesus Christ is the first that has gone into the darkness and come back again to live for ever. Across the untrodden wild there is one track marked, and the footprints upon it point both ways-to the darkness and from the darkness. So the dreary waste is not pathless any more. The broad road that all the generations have trodden on their way into the everlasting darkness is left now, and the ‘travellers pass by the byway’ which Jesus Christ has made by the touch of His risen feet.
Thus, not only does this thought teach us the priority of His resurrection-life, but it also declares to us that Jesus Christ, possessing the risen life, possesses it to impart it. For, as I remarked in my introductory observations, the conception of this word includes not only the idea of a Leader, but that of One who, Himself possessing or experiencing something, gives it to others. All men rise again. Yes, ‘but every man in his own order.’ There are two principles at work in the resurrection of all men. They are raised on different grounds, and they are raised to different issues. They that are Christ’s are brought again from the dead, because the life of Christ is in them; and it is as ‘impossible’ that they, as that ‘He, should be holden of it.’ Union with Jesus Christ by simple faith is the means, and the only means revealed to us, whereby men shall be raised from the dead at the last by a resurrection which is anything else than a prolonged death. As for others, ‘some shall rise unto shame and everlasting contempt,’ rising dead, and dead after they are risen-dead as long as they live. There be two resurrections, whether simultaneous in time or not is of no moment, and all of us must have our part in the one or the other; and faith in Jesus Christ is the only means by which we can take a place in the great army and procession that He leads down into the valley and up to the sunny heights.
If He be the Leader through death unto life, then it is certain that all who follow in His train shall attain to His side and shall share in His glory. The General wears no order which the humblest private in the ranks may not receive likewise, and whomsoever He leads, His leading will not end till He has led them close to His side, if they trust Him. So, calmly, confidently, we may each of us look forward to that dark journey waiting for us all. All our friends will leave us at the tunnel’s mouth, but He will go with us through the gloom, and bring us out into the sunny lands on the southern side of the icy white mountains. The Leader of our souls will be our Guide, not only unto death, but far beyond it, into His own life.
III. So, thirdly, note the Leader through suffering to salvation.
So, clearly, the notion in the context now under consideration is that the life of Jesus Christ is the type to which all His servants are to be conformed. He is the Representative Man, who Himself passes through the conditions through which we are to pass, and Himself reaches the glory which, given to us, becomes salvation.
‘Christ is perfected through sufferings.’ So must we be. Perfected through sufferings? you say. Then did His humanity need perfecting? Yes, and No. There needed nothing to be hewn away from that white marble. There was nothing to be purged by fire out of that pure life. But I suppose that Jesus Christ’s human nature needed to be unfolded by life; as the Epistle to the Hebrews says, ‘He learned obedience, though He were a Son, through the things which He suffered.’ And fitness for His office of leading us to glory required to be reached through the sufferings which were the condition of our forgiveness and of our acceptance with God. So, whether we regard the word as expressing the agony of suffering in unfolding His humanity, or in fitting Him for His redeeming work, it remains true that He was perfected by His sufferings.
So must we be. Our characters will never reach the refinement, the delicacy, the unworldliness, the dependence upon God, which they require for their completion, unless we have been passed through many a sorrow. There are plants which require a touch of frost to perfect them, and we all need the discipline of a Father’s hand. The sorrows that come to us all are far more easily borne when we think that Christ bore them all before us. It is but a blunted sword which sorrow wields against any of us; it was blunted on His armour. It is but a spent ball that strikes us; its force was exhausted upon Him. Sorrow, if we keep close to Him, may become solemn joy, and knit us more thoroughly to Himself. Ah, brother! we can better spare our joys than we can spare our sorrows. Only let us cleave to Him when they fall upon us.
Christ’s sufferings led Him to His glory, so will ours if we keep by His side-and only if we do. There is nothing in the mere fact of being tortured and annoyed here on earth, which has in itself any direct and necessary tendency to prepare us for the enjoyment, or to secure to us the possession, of future blessedness. You often hear superficial people saying, ‘Oh! he has been very much troubled here, but there will be amends for it hereafter.’ Yes; God would wish to make amends for it hereafter, but He cannot do so unless we comply with the conditions. And it needs that we should keep close to Jesus Christ in sorrow, in order that it should work for us ‘the peaceable fruit of righteousness.’ The glory will come if the patient endurance has preceded, and has been patience drawn from Jesus.
‘I wondered at the beauteous hours, The slow result of winter showers, You scarce could see the grass for flowers.’
The sorrows that have wounded any man’s head like a crown of thorns will be covered with the diadem of Heaven, if they are sorrows borne with Christ.
IV. Lastly, we have Jesus, the Leader in the path of faith.
Jesus Christ Himself walked by continual faith. His manhood depended upon God, just as ours has to depend upon Jesus. He lived in the continued reception of continual strength from above by reason of His faith, just as our faith is the condition of our reception of His strength. We are sometimes afraid to recognise the fact that the Man Jesus, who is our pattern in all things, is our pattern in this, the most special and peculiarly human aspect of the religious life. But if Christ was not the first of believers, His pattern is wofully defective in its adaptation to our need. Rather let us rejoice in the thought that all that great muster-roll of the heroes of the faith, which the Epistle to the Hebrews has been dealing with, have for their Leader-though, chronologically, He marches in the centre- Jesus Christ, of whose humanity this is the document and proof that He says, in the Prophet’s words: ‘I will put My trust in Him.’
Remember, too, that the same Jesus who is the Pattern is the Object and the Inspirer of our faith; and that if we fulfil the conditions in the text now under consideration, ‘looking off’ from all others, stimulating and beautiful as their example may be, sweet and tender as their love may be, and ‘looking unto Jesus,’ He will be in us, and above us-in us to inspire, and above us to receive and to reward our humble confidence.
So, dear friends, it all comes to this, ‘Follow thou Me!’ In that commandment all duty is summed, and in obeying it all blessedness and peace are ensured. If we will take Christ for our Captain, He will teach our fingers to fight. If we obey Him we shall not want guidance, and be saved from perplexities born of self-will. If we keep close to Him and turn our eyes to Him, away from all the false and fleeting joys and things of earth, we shall not walk in darkness, howsoever earthly lights may be quenched, but the gloomiest path will be illuminated by His presence, and the roughest made smooth by His bleeding feet that passed along it. If we follow Him, He will lead us down into the dark valley, and up into the blessed sunshine, where participation in His own eternal life and glory will be salvation. If we march in His ranks on earth, then shall we
‘With joy upon our heads arise
And meet our Captain in the skies.’
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
him = This One. It is emphatic, and so placed first in the sentence.
hath. Omit.
exalted. Greek. hupsoo. See note on Joh 12:32.
with = at, or to. See Act 2:33.
Prince. Greek. archegos. See note on Act 3:15.
Saviour. Greek. Soter. Occurs twenty-four times. First occurance Luk 1:47.
repentance. App-111.
forgiveness. Greek. aphesis. More frequently translated “remission”. See Act 2:38. Luk 4:18; Luk 24:47. Compare App-174.
sins. Greek. hamartia. App-128.
Fuente: Companion Bible Notes, Appendices and Graphics
31, 32.] . . ., not, to be a Prince and a Saviour: but the words are the predicate of -as a P. and a S.
, as ch. Act 3:15, which see. . . not = . Jesus was to be King and Captain of Israel, and also their Saviour. The two offices, though inseparably connected in fact, had each its separate meaning in Peters speech: a Prince, to whom you owe obedience-a Saviour, by whom you must be saved from your sins.
, by (not to) His right hand, as in ch. Act 2:33, where see note. The great aim here, as there, is to set forth God as the DOER of all this.
, in his Kingly prerogative; . . . ., to lead to salvation ( , as 2Co 7:10; , as ch. Act 11:18) by him as a Saviour. Somewhat similarly Bengel: ., qua Jesus accipitur ut Princeps: . qua accipitur ut Salvator.
The key to this part of the speech is Luk 24:47-49, where we have, in our Lords command to them, the same conjunction of . . . .-and immediately follows, as here, , appointing them to that office which they were now discharging,-and, corresponding to . of our text, . By conjoining the Holy Ghost, as a witness, with themselves,-they claim and assert the promise of Joh 15:26-27; see also the apostolic letter of ch. Act 15:28. When we remember, how much of the apostolic testimony was given in writing, as well as by word of mouth, this declaration of Peter becomes an important datum for judging of the nature of that testimony also. See a very similar conjunction, 1Jn 5:9.
They were Gods witnesses, in the things which they had seen and heard as men: the Holy Ghost in them was Gods Witness, in purifying and enlarging by His inspiration that their testimony to facts, and in unfolding, from (and as inseparable from) these witnessed facts,-the things which eye hath not seen, nor ear heard. And in the Scripture THESE SAME TESTIMONIES are conjoined; that of the Apostles, holy men under the guidance and reminding of the Holy Spirit, faithfully and honestly reporting those things which fall under human observation: and that of God the Spirit Himself, testifying, through them, those loftier things which no human experience can assure, nor human imagination compass.
] histories, things expressed in words: see note on Luk 1:4.
.] Not , which might make an unreal distinction between the Apostles and the then believers, and an implied exclusion of the hearers from this gift,-but generally, to all the , by this word recalling the opening of the speech and binding all together. So that the sense of the whole is, We are acting in obedience to God, and for the everlasting good of our common Israel: and otherwise we cannot do. And a solemn invitation is implied. Be ye obedient likewise. It is remarkable that a similar word, , is used of the multitude of converted priests, ch. Act 6:7.
Fuente: The Greek Testament
Act 5:31. , a Prince and Saviour) The Author of salvation: Heb 2:10, : that is, He exalted Him to be a Prince and Saviour; ch. Act 2:36.-, hath exalted) The exaltation presupposes the resurrection from the dead, or even includes it. Php 2:9.-, to give) Repentance is a joyful gift, not a matter of sorrow: ch. Act 11:18; 2Ti 2:25.-, repentance) whereby Jesus is accepted as a Prince.-, forgiveness) whereby He is accepted as a Saviour.-, of sins) even of that sin which ye have committed against Jesus, Act 5:28.
Fuente: Gnomon of the New Testament
17. “A PRINCE AND A SAVIOR”
Act 5:31
When Peter and the rest of the Apostles stood before the high priest and the Sadducees, they were commanded not to teach or preach in the name of the Lord Jesus. “Then Peter and the other apostles answered and said, We ought to obey God rather than men” (Act 5:29). They gave three specific reasons why they had to go on preaching Christ and him crucified to all who would hear them.
1. Jesus Christ is the exalted Lord of glory. “The God of our fathers hath raised up Jesus, whom ye slew and hanged on a tree. Him hath God exalted with his right hand to be a Prince and a Savior” (Act 5:30-31). If Jesus Christ is indeed our only Lord, we must obey him!
2. This Prince and Savior, the Lord Jesus Christ, is the sinner’s only hope. God has exalted him “to be a Prince and a Savior, for to give repentance to Israel, and the forgiveness of sins” (Act 5:31). Sinners have no hope without Christ. He alone can give life to dead sinners. Christ alone can change the heart. Only Christ can forgive sin. If we do not tell perishing sinners about him, they will perish forever under the wrath of God.
3. “And we are his witnesses” (Act 5:32). The Apostles were the representatives of Messiah, the Prince. They were, by the power of God the Holy Spirit, acting by the authority of God himself. They asserted that their teaching and preaching could not be set aside by any earthly, human authority, civil or ecclesiastical. Are we his witnesses? If so, we are under constraint of love and allegiance to Christ our almighty, sovereign King, to proclaim him to men, in so far as we are able to fill the world with his doctrine.
Our mission as his witnesses is twofold. First and foremost, we seek to exalt, magnify, and glorify the name of God our Savior. Above all else, let us seek the glory of God (1Ki 18:36-37). Second, we seek the salvation of God’s elect, realizing that it is not possible for sinners to be saved until they know Christ and that they cannot know him unless someone tells them who he is and what he has done (Rom 1:16-17; Rom 10:13-17; 1Co 1:21-23; Mat 28:18-20).
WHO IS THE LORD JESUS CHRIST? We know that Jesus Christ is God (Joh 1:1-3). We also know that Christ Jesus is a real man, God incarnate (2Ti 3:16; Isa 9:6). He is the God-man, as much God as though he were not man and as much man as though he were not God. But, in the text under consideration, the Holy Spirit describes the Lord Jesus Christ in his saving character as “a Prince (King) and a Savior.” That person who is so taught of God that in his heart he knows Christ as both “a Prince and a Savior” is a saved person. He bows to Christ as his Prince and trusts him as his Savior. Some see Christ only as a Prince to regulate their lives. So they have a lifeless religion of laws and works. Others see Christ only as a Savior to keep them out of hell. Because they do not recognize Christ’s Lordship, they live as licentious antinomians. Their religion, having no real effect upon their hearts and lives, is a useless religion. Only those who see the Lord Jesus Christ as both “a Prince and a Savior” are true believers. True believers resign themselves to Christ’s will and subject the passions of their souls to Christ their glorious Prince. They yield themselves to his will, direction, and control as their Lord. At the same time they trust Christ as their Savior, realizing the infinite sufficiency of his righteousness and the infinite merit of his blood as the sinners’ Substitute for the pardon of sin and everlasting acceptance with God.
No one is saved until he bows to Christ the Prince, acknowledging him as his Lord (Rom 10:9-10; 1Co 12:3; Luk 14:25-33). “No man has truly given himself to Christ until he has said, `My Lord, I give thee this day my body, my soul, my power, my talents, my goods, my house, my children, and all that I have. Henceforth, I hold them at thy will, as a steward under thee. Thine they are. As for me, I have nothing. I have surrendered all to thee!'” (C. H. Spurgeon) If we would have Christ as our Savior, we must have him as our Prince, our Lord and King. If he is not our Ruler and Commander, he is not our Savior. One of the first instincts of a new born soul is to fall at the Savior’s feet in adoring, worshipful submission, crying, “Lord, what wilt thou have me to do?” (Act 9:6). A person saved by the grace of God does not need to be told that he is under solemn obligations to serve Christ. The new life within tells him that! It is no burden to the believing heart to be under Christ’s yoke. It is our delight! He who believes gladly surrenders to Christ as his Master (1Jn 5:2). As soon as a sinner sees the glory and grace of God in Christ by faith, he willingly bows before his throne crying,
“All to Jesus I surrender, all to Him I freely give!I will ever love and trust Him, in His presence daily live.”
Christ must be acknowledged as our rightful Prince and trusted as our only Savior. He is a Prince with sovereign authority and power. He is a Savior with infinite merit and grace. Jesus Christ, the God-man, has established the grounds of salvation – RIGHTEOUSNESS! He has paid the price for salvation – HIS OWN BLOOD! And he possesses the POWER to save all who come to God by him (Heb 7:25; Joh 17:2).
WHAT ARE THE CONDITIONS OF SALVATION? That may appear to be a strange question to some, but Act 5:31 sets before us two things required by God, two conditions that must be met before a holy, righteous, and just God can save any sinner. They are “repentance and forgiveness of sins.”
REPENTANCE is the work and gift of God’s goodness and grace (Rom 2:4; Zec 12:10). It is a change of character, a change of heart brought about by the regenerating power and grace of God the Holy Spirit. Without genuine repentance there is no faith in the heart, no salvation wrought in the soul, no true hope of life to come (Isa 55:6-7; Mat 9:13; Mar 6:12; Luk 13:3; Luk 24:47; Act 2:38; Act 20:21; 2Ti 2:25; Rev 2:5). Repentance is constant. Like faith, it is a life long grace. Yet, repentance is no grounds for salvation. Repentance cannot satisfy justice and atone for sin.
FORGIVENESS must be granted by God our Savior. In order for a holy, just God to forgive sin four things must be done: (1) The sinner must be punished. (2) Justice must be satisfied. (3) The sin must be removed, put away, annihilated from record. And (4) the sinner must be made righteous. This can be accomplished only through the substitutionary sacrifice of the Lord Jesus Christ and the free imputation of his righteousness to us by the grace of God (2Co 5:21; Rom 3:24-26).
THIS REPENTANCE AND FORGIVENESS OF SINS IS THE GIFT OF CHRIST TO ALL THE ISRAEL OF GOD, TO ALL WHO LOOK TO HIM IN FAITH. Every sinner who looks to Christ is forgiven of all sin forever and is saved (Isa 45:22). Once a sinner knows that he is forgiven, he truly repents of his sins (Psa 32:1-5; Psa 51:1-17; Zec 12:10).
Fuente: Discovering Christ In Selected Books of the Bible
Saviour (See Scofield “Rom 1:16”).
repentance Repentance. Act 8:22; Act 17:30; Mat 3:2.
forgiveness (See Scofield “Mat 26:28”).
sins Sin. (See Scofield “Rom 3:23”).
Fuente: Scofield Reference Bible Notes
hath: Act 2:33, Act 2:36, Act 4:11, Psa 89:19, Psa 89:24, Psa 110:1, Psa 110:2, Eze 17:24, Mat 28:18, Eph 1:20-23, Phi 2:9-11, Heb 2:10, Heb 12:2, 1Pe 3:22
a Prince: Act 3:15, Psa 2:6-12, Isa 9:6, Eze 34:24, Eze 37:25, Dan 9:25, Dan 10:21, Rev 1:5
a Saviour: Act 13:23, Isa 43:3, Isa 43:11, Isa 45:21, Isa 49:26, Mat 1:21, Luk 2:11, Phi 3:20, Tit 1:4, Tit 2:10, Tit 2:13, Tit 3:4-6, 2Pe 1:1, 2Pe 1:11, 2Pe 2:20, 2Pe 3:18, 1Jo 4:14, Jud 1:25
to give: Act 3:26, Act 11:18, Jer 31:31-33, Eze 36:25-38, Zec 12:10, Luk 24:47, Rom 11:26, Rom 11:27, 2Ti 2:25, 2Ti 2:26
forgiveness: Act 3:19, Act 13:38, Act 13:39, Mar 2:10, Mar 4:12, Joh 20:21-23, 2Co 2:10, Eph 1:7, Col 1:14
Reciprocal: Exo 34:7 – forgiving 2Sa 22:44 – delivered Psa 16:5 – thou Psa 18:43 – from Psa 20:6 – with Psa 69:14 – let me Psa 109:31 – to save Psa 118:23 – the Lord’s doing Isa 30:18 – will he be Isa 33:22 – he will Isa 45:15 – O God Isa 55:5 – he Jer 30:21 – governor Mat 9:6 – that the Mat 9:13 – but Mar 2:5 – he said Mar 15:12 – whom Luk 1:77 – the Luk 5:24 – power Luk 5:32 – General Luk 7:47 – which Luk 22:61 – looked Luk 24:20 – General Act 2:32 – whereof Act 3:13 – hath Act 7:35 – a ruler Act 10:36 – he is Act 13:30 – General Act 26:18 – that they 1Co 8:6 – and one 1Co 15:17 – ye are 2Co 4:5 – Christ 1Th 1:10 – whom 2Ti 1:10 – our Jam 1:17 – good
Fuente: The Treasury of Scripture Knowledge
1
Act 5:31. Exalted with his right hand. Other translations word it “at” or “to” his right hand, and likewise the lexicon so defines it. The word right in this place comes from DEXIOS, which never means “right” in contrast with “wrong,” but always means the right hand instead of the left, and hence has no moral significance. It is the rule for men to use their right hand in their one-handed manual activities, while it is an exception to use the left. When such an exception exists the writer will generally call attention to it (Jdg 3:15 Jdg 20:16). There is no information in the Bible why God created man thus, we only know it is so. And the fact has been a source of some figurative uses of the word, meaning the more exalted or honorable place with reference to the person of God or Christ or any other being of dignity. God overruled the wicked purposes of the Jews and exalted his Son to be a Prince (leader) and a Saviour for all who would accept him. Give repentance means to give Israel the chance to repent (reform) their lives, with the promise that their sins would be forgiven.
Fuente: Combined Bible Commentary
Act 5:31. Him hath God exalted with his right hand. To His right hand, not with (see the note on chap. Act 2:23, where a similar change has been adopted). That same Jesus whom you slew and hanged on the cross of shame and agony, hath the God of your fathers exalted to His right hand, to be a Prince, thus describing His kingly dignitya Prince to whom all Israel owes obedience; and not only to be the royal chief of all, for he adds, and a Saviour too, by whom you must be saved from your sins. The apostle now proceeds to describe the purpose of the exaltation of the crucified, which he says is to give repentance to Israel and forgiveness of sins. With His exaltation, the working of Jesus from His throne in heaven beganthe working which, by means of the Holy Spirit, gradually drew men to Him. By the preaching of the gospel He brought men to a change of heart (repentance), and then through faith in Him, which came with their change of heart, He made them sharers in His forgiveness of sins. We must remember that till Jesus was exalted, the Holy Ghost was not sent to men, and till the Holy Ghost was sent, the real work of Christ could not be said to have really begun in the homes of this world. Israel is here alone mentioned by Peter, for at this time the idea of a universal salvation was grasped by none of the leading teachers of the doctrine of Jesus: at first none of these men could conceive the God of their fathers offering a broad scheme of salvation, which was to embrace not merely all the coasts of Israel, but the known and unknown isles of the Gentiles. One of the objects of this book of the Acts is to show how the apostles of an exclusive nation developed into the Christian missionaries whose message was to a world.
Fuente: A Popular Commentary on the New Testament
See notes on verse 29
Fuente: McGarvey and Pendleton Commentaries (New Testament)
REPENTANCE AND REMISSION
31. Him hath God exalted a Prince and a Savior at his right hand to give repentance and remission of sins to Israel. Prince refers to the regal office of our Lord, and Savior to His atonement. He expiated our guilt on the cross, thus triumphing over sin, death and hell in His first advent. So the Father crowned Him mediatorial King at His right hand. During His absence the church is to preach the gospel of the kingdom to every creature, thus preparing the world for His second advent in glorious power, when He will be crowned King of all nations. If you want salvation, you must humble yourself before God till He gives you repentance. The true repentance is given of God, wrought in the heart by the Holy Ghost. The old style of seeking the Lord till you find Him is correct. The old colored people in the South used to sing over the mourners:
When I was a mourner just like you, I prayed on till I prayed right through.
The great trouble in these days of superficialism is that the people are manipulated through, instead of praying through. We should seek till God gives us repentance. Remission of sins and repentance are like Siamese twins inseparable. They always live and die together. What God hath joined together let no man separate. Truly neither men nor devils can separate them. Here is the radical deficiency in the religions of the world. Pagans, Moslems, Romanists, Greeks, Arminians, Syrians and Copts seem to have lost every trace of evangelical repentance, while the Protestant churches are close on their track. There has been a general collapse at this point in the last twenty-five years. Surely the last days are upon us. Evangelical repentance and the witness of the Spirit always come and go together. The popular so-called tearless repentance never brings the witness of the Spirit, from the simple fact that the Spirit never witnesses to a falsehood. Get the people to seek on till they find it out for themselves.
They will then make everybody else know it. Good Lord, save us from counterfeit repentance.
Fuente: William Godbey’s Commentary on the New Testament
Verse 31
With his right hand; by his supreme power.
Fuente: Abbott’s Illustrated New Testament
Peter further claimed that God had exalted Jesus to the place of supreme authority, namely, at His right hand. The Sanhedrin had asked Jesus if He was the Christ, and Jesus had replied that they would see Him seated at God’s right hand (cf. Luk 22:67-71). Jesus was Israel’s national Prince (leader, Messiah) and the Jews’ individual and collective Savior (deliverer). Jesus had the authority to grant a change of mind about Himself to the nation and consequently forgiveness of sins. Jesus’ authority to forgive sins had been something Israel’s leaders had resisted from the beginning of the Lord’s ministry (Luk 5:20-24).