Acts 5:31

31. 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 Ac 3:15; He 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 Ac 2:38; 20:21). How gloriously is Christ here exhibited; not, as in other places, as the Medium, but as the Dispenser of all spiritual blessings!

Robert Jamieson, A. R. Fausset & David Brown, 1871 · public domain

Verse 31. Him hath God exalted. Acts 2:33.

To be a Prince. αρχηγον, Acts 3:16. 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. Mt 1:21.

To give repentance. The word repentance here is equivalent to reformation, and a change of life. The expression here does not differ from what is said in Acts 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, Mk 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 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 would 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 men; or, in other words, to bring them to repentance. See Jn 17:2, Mt 28:18.

(3.) His exaltation is immediately connected with the bestowment of the Holy Spirit, by whose influence men are brought to repentance, Jn 16:7-11. The Spirit is represented as being sent by him as well as by the Father, Jn 15:26, 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 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, Mk 2:9-11.

And from this we may learn,

(1.) that Jesus 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 appertain to no other. See Isa 43:25, Dan 9:9, Ps 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 the sinner, (Mt 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 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 humUiating than this for proud and hardened men; 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 fitted 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 every sin. To him we may come with confidence; and when pressed with the consciousness of the blackest crimes, and when we must feel that we deserve eternal death, we may confidently roll all on his arm.

(f) "exalted" Php 2:9 (g) "a Prince" Isa 9:6 (h) "Saviour" Mt 1:21

Albert Barnes, 1834 · public domain

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 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.

Adam Clarke, 1831 · public domain