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Selected Verse: Acts 5:31 - American Standard

Verse	Translation	Text
Ac 5:31	American Standard	Him did God exalt with his right hand to be a Prince and a Saviour, to give repentance to Israel, and remission of sins.
	King James	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.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
Prince and a Saviour--the first word expressing that Royalty which all Israel looked for in Messiah, the second the Saving character of it which they had utterly lost sight of. Each of these features in our Lord's work enters into the other, and both make one glorious whole (compare Act 3:15; Heb 2:10). to give--dispensing as a "Prince." repentance and remission of sins--as a "Saviour"; "repentance" embracing all 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, as the Medium, but as the Dispenser of all spiritual blessings!

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

Prince and a Saviour--the first word expressing that Royalty which all Israel looked for in Messiah, the second the Saving character of it which they had utterly lost sight of. Each of these features in our Lord's work enters into the other, and both make one glorious whole (compare Act 3:15; Heb 2:10).

to give--dispensing as a "Prince."

repentance and remission of sins--as a "Saviour"; "repentance" embracing all 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, as the Medium, but as the Dispenser of all spiritual blessings!

Notes on the Bible, by Albert Barnes, [1834]
Him hath God exalted - See the notes on Act 2:33. To be a Prince - ἀρχηγὸν archēgon. 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: (1) Because the Messiah was long promised to the Jewish people, and his first work was there; and, (2) 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: 1. The one appropriately follows the other. 2. 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.

Notes on the Bible, by Albert Barnes, [1834]

Him hath God exalted - See the notes on Act 2:33.

To be a Prince - ἀρχηγὸν archēgon. 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:

(1) Because the Messiah was long promised to the Jewish people, and his first work was there; and,

(2) 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:

1. The one appropriately follows the other.

2. 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.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
Saviour (See Scofield) - (Rom 1:16). repentance (Act 8:22); (Act 17:30); (Mat 3:2). forgiveness (See Scofield) - (Mat 26:28). sins (See Scofield) - (Rom 3:23).

Vincent's Word Studies, by Marvin R. Vincent [1886]
Prince See on Act 3:15. Repentance - remission See on Mat 3:2; and Jam 5:15; and Luk 3:3.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Him hath God exalted - From the grave to heaven; to give repentance - Whereby Jesus is received as a Prince; and forgiveness of sins - Whereby he is received as a Saviour. Hence some infer, that repentance and faith are as mere gifts as remission of sins. Not so: for man co - operates in the former, but not in the latter. God alone forgives sins.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
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 δεξιᾳ, the right hand, the Codex Bezae has δοξῃ, to glory. A Prince - The leader or director in the way. See the notes on Act 3:15, Act 3:19. And a Savior - Σωτηρα, A deliverer or preserver. The word σωτηρ comes from σωω 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 the note 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, Mat 3:2 (note). Forgiveness of sins - Αφεσιν των ἁμαρτιων, 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 Savior 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.

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²¹ testifying both to Jews and to Greeks repentance toward God, and faith toward our Lord Jesus Christ.

³⁸ And Peter said unto them, Repent ye, and be baptized every one of you in the name of Jesus Christ unto the remission of your sins; and ye shall receive the gift of the Holy Spirit.

¹⁰ For it became him, for whom are all things, and through whom are all things, in bringing many sons unto glory, to make the author of their salvation perfect through sufferings.

¹⁵ and killed the Prince of life; whom God raised from the dead; whereof we are witnesses.

⁶ But that ye may know that the Son of man hath authority on earth to forgive sins (then saith he to the sick of the palsy), Arise, and take up thy bed, and go up unto thy house.

⁴ But there is forgiveness with thee, That thou mayest be feared.

⁹ To the Lord our God belong mercies and forgiveness; for we have rebelled against him;

²⁵ I, even I, am he that blotteth out thy transgressions for mine own sake; and I will not remember thy sins.

⁹ Which is easier, to say to the sick of the palsy, Thy sins are forgiven; or to say, Arise, and take up thy bed, and walk?
¹⁰ But that ye may know that the Son of man hath authority on earth to forgive sins (he saith to the sick of the palsy),
¹¹ I say unto thee, Arise, take up thy bed, and go unto thy house.

⁷ Nevertheless I tell you the truth: It is expedient for you that I go away; for if I go not away, the Comforter will not come unto you; but if I go, I will send him unto you.

²⁶ But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall bear witness of me:

⁷ Nevertheless I tell you the truth: It is expedient for you that I go away; for if I go not away, the Comforter will not come unto you; but if I go, I will send him unto you.
⁸ And he, when he is come, will convict the world in respect of sin, and of righteousness, and of judgment:
⁹ of sin, because they believe not on me;
¹⁰ of righteousness, because I go to the Father, and ye behold me no more;
¹¹ of judgment, because the prince of this world hath been judged.

¹⁸ And Jesus came to them and spake unto them, saying, All authority hath been given unto me in heaven and on earth.

² even as thou gavest him authority over all flesh, that to all whom thou hast given him, he should give eternal life.

⁷ Why doth this man thus speak? he blasphemeth: who can forgive sins but one, even God?

²⁶ Unto you first God, having raised up his Servant, sent him to bless you, in turning away every one of you from your iniquities.

²¹ And she shall bring forth a son; and thou shalt call his name JESUS; for it is he that shall save his people from their sins.

¹⁵ and killed the Prince of life; whom God raised from the dead; whereof we are witnesses.

³³ Being therefore by the right hand of God exalted, and having received of the Father the promise of the Holy Spirit, he hath poured forth this, which ye see and hear.

²³ for all have sinned, and fall short of the glory of God;

²⁸ for this is my blood of the covenant, which is poured out for many unto remission of sins.

² Repent ye; for the kingdom of heaven is at hand.

³⁰ The times of ignorance therefore God overlooked; but now he commandeth men that they should all everywhere repent:

²² Repent therefore of this thy wickedness, and pray the Lord, if perhaps the thought of thy heart shall be forgiven thee.

¹⁶ For I am not ashamed of the gospel: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.

³ And he came into all the region round about the Jordan, preaching the baptism of repentance unto remission of sins;

¹⁵ and the prayer of faith shall save him that is sick, and the Lord shall raise him up; and if he have committed sins, it shall be forgiven him.

² Repent ye; for the kingdom of heaven is at hand.

¹⁵ and killed the Prince of life; whom God raised from the dead; whereof we are witnesses.

² Repent ye; for the kingdom of heaven is at hand.

¹⁷ For the law was given through Moses; grace and truth came through Jesus Christ.

¹⁹ Repent ye therefore, and turn again, that your sins may be blotted out, that so there may come seasons of refreshing from the presence of the Lord;

¹⁵ and killed the Prince of life; whom God raised from the dead; whereof we are witnesses.