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

To be a Prince - ἀρχηγὸν archēgon. See the notes on Acts 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 Matthew 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 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, Mark 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 John 17:2; Matthew 28:18.

(3) his exaltation is immediately connected with the bestowment of the Holy Spirit, by whose influence people are brought to repentance, John 16:7-11. The Spirit is represented as being "sent" by him as well as by the Father, John 15:26; John 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:

continued...

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 Acts 3:15, Acts 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 John 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, Matthew 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.

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.

Prince

See on Acts 3:15.

Repentance - remission

See on Matthew 3:2; and James 5:15; and Luke 3:3.

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.

5:29-32 Then Peter... answered. Peter's defense asserts (1) that God must be obeyed rather than earthly rulers; (2) God raised up Jesus whom they hanged on the cross; (3) exalted him to his right hand; (4) to be a Prince and Savior, to grant Israel the opportunity to repent, and to obtain forgiveness; (5) that they were witnesses of these facts, and so was the Holy Spirit.

5:31 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.

Margin Saviour

See Scofield Note: "Rom 1:16".

Margin repentance

Repentance. Acts 8:22 17:30 Mt 3:2.

Margin forgiveness

See Scofield Note: "Mt 26:28".

Margin sins

Sin. See Scofield Note: "Rom 3:23".

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; 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 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!

5:26-33 Many will do an evil thing with daring, yet cannot bear to hear of it afterward, or to have it charged upon them. We cannot expect to be redeemed and healed by Christ, unless we give up ourselves to be ruled by him. Faith takes the Saviour in all his offices, who came, not to save us in our sins, but to save us from our sins. Had Christ been exalted to give dominion to Israel, the chief priests would have welcomed him. But repentance and remission of sins are blessings they neither valued nor saw their need of; therefore they, by no means, admitted his doctrine. Wherever repentance is wrought, remission is granted without fail. None are freed from the guilt and punishment of sin, but those who are freed from the power and dominion of sin; who are turned from it, and turned against it. Christ gives repentance, by his Spirit working with the word, to awaken the conscience, to work sorrow for sin, and an effectual change in the heart and life. The giving of the Holy Ghost, is plain evidence that it is the will of God that Christ should be obeyed. And He will surely destroy those who will not have Him to reign over them.