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Selected Verse: Acts 5:31 - Basic English

Verse	Translation	Text
Ac 5:31	Basic English	Him God has put on high at his right hand, as a Ruler and a Saviour, to give to Israel a change of heart and forgiveness 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 Preaching to Jews and to Greeks the need for a turning of the heart to God, and faith in the Lord Jesus Christ.

³⁸ And Peter said, Let your hearts be changed, every one of you, and have baptism in the name of Jesus Christ, for the forgiveness of your sins; and you will have the Holy Spirit given to you.

¹⁰ Because it was right for him, for whom and through whom all things have being, in guiding his sons to glory, to make the captain of their salvation complete through pain.

¹⁵ And put to death the Lord of life; whom God gave back from the dead; of which fact we are witnesses.

⁶ But so that you may see that on earth the Son of man has authority for the forgiveness of sins, (then said he to the man who was ill,) Get up, and take up your bed, and go to your house.

⁴ But there is forgiveness with you, so that you may be feared.

⁹ With the Lord our God are mercies and forgiveness, for we have gone against him;

²⁵ I, even I, am he who takes away your sins; and I will no longer keep your evil doings in mind.

⁹ Which is the simpler, to say to a man who is ill, You have forgiveness for your sins, or, Get up, take up your bed, and go?
¹⁰ But so that you may see that the Son of man has authority for the forgiveness of sins on earth, (he said to the man,)
¹¹ I say to you, Get up, take up your bed, and go to your house.

⁷ But what I am saying is true: my going is for your good: for if I do not go away, the Helper will not come to you; but if I go, I will send him to you.

²⁶ When the Helper comes, whom I will send to you from the Father even the Spirit of true knowledge who comes from the Father--he will give witness about me;

⁷ But what I am saying is true: my going is for your good: for if I do not go away, the Helper will not come to you; but if I go, I will send him to you.
⁸ And he, when he comes, will make the world conscious of sin, and of righteousness, and of being judged:
⁹ Of sin, because they have not faith in me;
¹⁰ Of righteousness, because I go to the Father and you will see me no more;
¹¹ Of being judged, because the ruler of this world has been judged.

¹⁸ And Jesus came to them and said, All authority has been given to me in heaven and on earth.

² Even as you gave him authority over all flesh, to give eternal life to all those whom you have given to him.

⁷ Why does this man say such things? he has no respect for God: from whom does forgiveness come but from God only?

²⁶ To you, first, God sent his servant, blessing you by turning every one of you from his sins.

²¹ And she will give birth to a son; and you will give him the name Jesus; for he will give his people salvation from their sins.

¹⁵ And put to death the Lord of life; whom God gave back from the dead; of which fact we are witnesses.

³³ And so, being lifted up to the right hand of God, and having the Father's word that the Holy Spirit would come, he has sent this thing, which now you see and have knowledge of.

²³ For all have done wrong and are far from the glory of God;

²⁸ Take of it, all of you, for this is my blood of the testament, which is given for men for the forgiveness of sins.

² Saying, Let your hearts be turned from sin; for the kingdom of heaven is near.

³⁰ Those times when men had no knowledge were overlooked by God; but now he gives orders to all men in every place to undergo a change of heart:

²² Let your heart be changed, and make prayer to God that you may have forgiveness for your evil thoughts.

¹⁶ For I have no feeling of shame about the good news, because it is the power of God giving salvation to everyone who has faith, to the Jew first, and then to the Greek.

³ And he came into all the country round about Jordan, preaching baptism as a sign of forgiveness of sin for those whose hearts were changed.

¹⁵ And by the prayer of faith the man who is ill will be made well, and he will be lifted up by the Lord, and for any sin which he has done he will have forgiveness.

² Saying, Let your hearts be turned from sin; for the kingdom of heaven is near.

¹⁵ And put to death the Lord of life; whom God gave back from the dead; of which fact we are witnesses.

² Saying, Let your hearts be turned from sin; for the kingdom of heaven is near.

¹⁷ For the law was given through Moses; grace and the true way of life are ours through Jesus Christ.

¹⁹ So then, let your hearts be changed and be turned to God, so that your sins may be completely taken away, and times of blessing may come from the Lord;

¹⁵ And put to death the Lord of life; whom God gave back from the dead; of which fact we are witnesses.