Jesus was the prince and savior

JESUS WAS THE PRINCEAND SAVIOR
EDITED BY GLENN PEASE
Acts 5:31 31Godexalted him to his own right hand as
Prince and Saviorthat he might bring Israel to
repentance and forgive their sins.
BIBLEHUB RESOURCES
Pulpit Commentary Homiletics
The Throne Of Mercy
Acts 5:31
R.A. Redford
Him hath God exalted, etc. The Jewishtemple a material symbol of the Divine
method of grace. The chief chamber was the place of God's glory - the inner,
nest presence-chamberofthe greatKing; its chief feature, the mercy-seat, a
proclamation of love to all. Yet accessto the blessednessonly by the appointed
way, through the consecratedrites and persons;thus the will and
righteousness ofGod sustainedat the same time as his mercy. Compare
heathen ideas of Divine favors - slavish, cruel, degrading, capricious,
destructive of righteousness both in God and in man. Moreover, no heathen
system appealedto a universal humanity.
I. THE COMMON WANT.

1. Deliverance from sin, both by remission and moral elevation. Show that the
conscienceregains satisfaction, the life security, the heart peace.
2. A free and unpurchased forgiveness, lestwe should be burdened by their
inequalities, destroyedby their despair, seducedby their errors, enslavedby
their superstition.
3. Confidence without fanaticism, peace ofmind without inertia, and a sense
of righteousness without pride.
II. THE DIVINE SALVATION.
1. It is built upon facts - a personalhistory, an accumulation of historic
evidence, an ascentfrom Bethlehemto the heavenly throne. The supernatural
absolutely necessaryto hold up the human spirit in its greatestemergency.
God's right hand must be seen, must be conspicuous. We cannotdepend on
mere human sympathy, wisdom, or strength.
2. The twofold characterof Christ meets the twofold demand of the soul, for
the greatnessofthe King and the compassionofthe Savior. The exaltation of
Christ was both human and Divine. We recognize the greatfactof mediation
and reconciliation.
3. The one supreme test of sufficiency, the gift of the Holy Ghost. We do not
appeal to men on the ground that God can save them, or that there is in
Christianity a satisfactorytheory of the atonement, but on the ground that the
Spirit of Godis saving them, that the gift is there - repentance and remission.
APPLICATION. What was true of Israel is true of us. The state of the Jewish
world was the condemnationof all men. If God so wrought for us," how shall
we escape if we neglectso great salvation?" The gift has all God's heart in it.
Return his love. - R.

Biblical Illustrator
Him hath God exalted with His right hand to be a Prince and a Saviour, for to
give repentance to Israel, and forgiveness ofsins.
Acts 5:31
The end of the Saviour's exaltation
W. Jay.
Elevationis necessaryto 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 contractednessof
private life can only pour forth benevolent wishes and shed ineffectual tears.
But give him pre-eminence, and thousands are protected by his powerand
enriched by his bounty. Take the case ofJoseph, e.g. But a greaterthan
Josephis 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. Theyare princes of war; but He is
"the Prince of peace."Theyare 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 necessarybecause ofthe 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 greatestevil in the universe. Hence he feels shame,
grief, and contrition — especiallywhen he apprehends the goodness ofGod.
This dissolves the heart, and makes him "sorrowfulafter a godly sort." For
the tearof evangelicalpenitence 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, howeverdear 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 cancelsthis 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 hardestto believe in reconciliationis the offender. A
man once offended Augustus, and the emperor, to show his greatness ofmind,
declaredthat he pardoned him. But the poor creature, fearing the declaration
was too goodto be true, desired his majesty to give him some presentas a
proof that he had really forgiven him. Thus anxious is the awakenedmind.
Such a free and full forgiveness afterall his heinous provocations seems
incredible; he therefore desires a tokenfor good:and many pledges of the
most perfect reconciliationthe God of all grace affords.
II. Their CONNECTION.This is not a meritorious connection, as if
repentance deservedforgiveness, forthey are both given; and how canone gift
merit another? But there is betweenthem a connectionof —

1. Propriety. It would not accordwith 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 exercisedrepentance without forgiveness. Onthe other
hand, "He that confesseth, and forsakethhis sins, shall have mercy."
III. Their SOURCE. Some think repentance a very legalsubject; but there
never was a greatermistake. For, not to mention that our Lord "came to call
sinners to repentance," and that the apostles "wentforth 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 transgressoris to condemn. It allows him neither liberty nor ability
to repent; but the gospelgives him both, and Christ was exaltedto effectthe
purpose of the gospel. And if repentance be a gift, can the forgiveness be a
purchase? Hence two things follow.
1. If we possessthese 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
W. Arnot, D. D.
1. The murderer is haunted by the ghostof 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 compelledto undergo this inevitable sentence, "Whomye slew,

God has exalted." Their victim has risen, and the murderers tremble. They
showedHim 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 exaltedthat He might give
Himself as the Living Water. The exalted Giver bestows everykind of good.
"Every goodand perfectgift 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 andforgiveness constitute one entire redemption. These two
God has joined as He has joined the right and left sides of a body. to make one
organisedlife. To separate them is to destroy them. Forgiveness is an actof
the Supreme God, repentance the actof 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 greatrevolving 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, "BeholdI 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 wheelis like Ezekiel's, so high that it is dreadful. The upper part is in
heaven, while its loweredge rolls upon the earth. Forgivenessis an act done
by God; the official actof 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 sinner's soul, and yet every movement of a
hair's breadth is accompaniedby a corresponding movement on high. So
"there is joy in heaven over one sinner that repenteth." These two were joined

in Peter's own experience. When he had denied his Lord, "the Lord lookedon
Peter";that look conveyedpardon, and the repenting disciple went out and
wept bitterly.
(W. Arnot, D. D.)
Christ an exalted Prince and a glorified Saviour
W. Orr.
I. THE EXALTATION OF CHRIST, properly speaking, consists offour 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 noticedin the text.
1. The dignity to which Christ is raised.(1)The expression, "with His right
hand," does not denote the agencyby which, but the glory to which He is
exalted. It intimates that our Mediator enjoys Divine honour at the Father's
right hand, exercisesDivine authority, and dispenses Divine government. This
is a situation which no mere creature can occupy. I admit that the divinity of
Christ being necessarilyunchangeable, couldnot, strictly speaking, be
humbled or exalted. But inasmuch as He took our nature into personalunion
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
appearedbefore God on our behalf, and, as the reward of His undertaking,
received, at His Father's 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 ofa prince at the right hand of
an earthly sovereign. The human nature of Jesus, indeed, requires a local
residence. But who candescribe His dignity and glory in heaven? "Worthy is
the Lamb that was slain to receive power," etc.
2. The characterin which He is raised, "a Prince and a Saviour."(1)As a
Divine person, Jesus was neverdeprived 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 actedas King of the Church and Lord of the Universe. But this princely
office arose entirely from the covenantmade betweenthe Father and the Son,
which required from the latter obedience unto death, as absolutely necessary
to His being formally installed into His regalauthority as King in Zion.(2)
And as the nature of Christ's kingly office is peculiar, so also is its exercise.
His law, indeed, is still the immutable rule of righteousness. Butthere is
exercisedto obstinate sinners the most marvellous long-suffering; and to
believers the freestand most astonishinglygracious forgiveness,joinedwith
the choicestspiritual blessings. Sucha mode of administration can only be
accountedfor on the principle that a system of mediatorial authority exists, in
consequence ofwhich "sentence againstanevil work is not speedily executed
" on unbelievers; and pardon, purity, spiritual protection, comfort, and
eternal glory, securedto all the faithful.(3) But Christ is not only an exalted
Prince, but also a glorified Saviour. We have seenthat as a Prince He
completely secures the happiness and dignity of His people. Rut deliverance
from sin could never have been realisedunless, like the high priests of old, He
had entered into the holy place, and presented the blood of His atonementas
the ground of His intercession. He saves to the uttermost all that come to God
by Him, because He ever lives to make intercessionforthem.
3. The agencyof the Father in the exaltation of His Son — "Him hath God
exalted." We are here carried back to the council of peace, the agreementof
the Divine persons in reference to the salvation of men. The Father was bound
to exalt the Mediatorwhen His work of humiliation was accomplished.
II. ITS BLESSED CONSEQUENCES. Amongstthese are the glory of God,
the establishmentof order and harmony in the universe, the increasedlight
thrown upon God's characterand designs; but what chiefly concerns us is
that the exalted Saviour bestows —
1. Repentance.
2. Forgiveness. Conclusion:This subjectought to be improved, especiallyby
—(1) Those who have goodreasonto conclude that they are already in

possessionofthese blessings. Suchare under infinite obligations to the God of
all grace, and forgetnot that it flows through the channel of Christ's
mediation; and while you admire this salvationin its rise and progress and
application, forgetnot to pray for the continued communication of grace to
your soul. Rememberthat faith needs to be strengthened, and repentance
deepened.(2)Those who doubt their interestin Christ are here encouraged.
Your very sorrow is a hopeful symptom. It is well that you feel your
unworthiness; and insteadof making it an argument againstcoming 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. Theseare of two classes.
(a)The hypocrite knows that he is not what he pretends to be. Yet,
notwithstanding your aggravatedguilt, you are invited to the Saviour.
(b)Let the self-deceiveropenhis eyes to his true state and character.Yousay
you repent; but yours is a legalrepentance, whichconsists 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 recognisedto be
genuine only by the fruits of holiness which result from it.
(W. Orr.)
A Prince and a Saviour
C. H. Spurgeon.
I. NOTE CHRIST'S 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 treatedas 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 rejectionare 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

powerin heavenand in earth, so that He is well styled "the blessedand 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
Masterand Lord to those who ask salvationat His hands; and is not the claim
a just one? Whom should we serve but the Lord who became a servantfor our
sakes?It must be so, or salvation is impossible. You must acceptJesus to be a
leaderand 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 sweetlytempered 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 Thouart my Husband.
2. A Saviour. Observe here —(1) The perseverance ofthe Lord's love. He was
a Saviour here; He is a Saviour now that He has reachedHis 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
achievedhere. Here He was able to save, but His salvationwas 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. Youmight be
abashedat coming to a prince, but you may be encouragedin coming to a
Saviour.
3. Put the words together —(1) Prince-Saviour:one who is kingly in the
salvationwhich He brings, and deals out no stinted grace, but makes us to
receive of His fulness grace for grace.(2)Saviour-Prince whosegloryit is to
save, whose kingdomand powerand 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 sorrowfulconfessionof
past rebellion. "Kiss the Son, lest He be angry."(2)AcceptHis greatpurpose
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 redeemedyou 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. BeholdHim in His glory, where all
the angels casttheir crowns before Him, while the elders adore Him with vials
full of sweetodours.
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 ofsalvation. 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 pleasedthee 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 realisedby faith.(2) It includes a most needful sense of
sin, and the Saviourcan 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 canpass an actof amnesty and oblivion for all thy sin.
"I have blotted out thy sins like a cloud, and as a thick cloud thy
transgressions."(2)Whenfull forgiveness comesit brings with it the eternal
removal of the penalty. The forgiven man cannot be punished.(3) With pardon
there shall come a restorationof 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 setup any.
2. Importunately. Do not come with a cold heart and a trifling spirit. Come
with this resolve, "Iwill 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 ambassadorto bring his answerback — yes or no,
war or peace. The messengerwhen he saw the king stoopeddown, and drew a
ring upon the ground round the monarch; and then said, "Stepoutside that
ring, and it means war; before you leave that circle you must acceptour terms
of peace, orknow 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
savedor not? To-dayis the acceptedtime, to-day is the day of salvation.
(C. H. Spurgeon.)
Jesus Christ a Prince and a Saviour
K. Gerok.
I. A PRINCE. According to —
1. His heavenly origin.
2. His Divine credentials, evenwhen 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 efficacyof 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
Bp. Butler.
The doctrine of the gospelappears to be not only that Christ taught the
efficacyof repentance, but rendered it of the efficacywhich it is, by what He
did and suffered for us; that He obtained for us the benefit of having our
repentance acceptedunto eternal life; not only that He revealedto sinners
that they were in a capacityof salvation by what He did and suffered for
them. And it is our wisdomthankfully to acceptthe 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 remissionof sin
James Brewster.
I. THE OFFICES OF CHRIST THE LORD IN HIS HEAVENLY STATE, or
what He is exaltedto be, viz., "a Prince and a Saviour."
II. THE GIFTS AT HIS DISPOSAL, or what He is able to bestow, viz.,
"repentance and forgiveness ofsins." 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 betweenGod 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 strongestmotives, in every duty.(3) Go to Him farther as the
authorised source and dispenserof 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 consolationand encouragementofhaving such an
exalted Redeemer.
(James Brewster.)
Repentance and forgiveness
A. Thomson, D. D.
There are some. who would object to this phraseologyas unsound, if it were
not the phraseologyof Holy Writ. It appears to savourtoo much of legalism,
both because it is repentance — not faith — with which the forgiveness ofsins
stands connected, and because in the statement of the two things, repentance
is placed first in. order. But it will be seenupon examination that here, as
everywhere else, the grace ofthe gospeland the authority of the law are
equally recognised, and that there is not the slightestsacrifice of the one of
these Divine dispensations to the other.
I. REPENTANCEAND FORGIVENESSOF SINS ARE HERE EMPLOYED
TO DENOTE THE WHOLE EXTENT OF THAT SALVATION WHICH
CHRIST HAS EFFECTED IN OUR BEHALF.
1. Forgivenessofsins denotes it as applied to our condition. We are in a state
of guilt — Liable to God's displeasure, and under a sentence of condemnation.
But Christ by "suffering, the just for the unjust," procures for us
"redemption, even the forgiveness ofsins." And thus, the only thing which

separatedbetweenGodand us being effectuallyremoved, we are restoredto
His favour, and regaina title to every blessing.
2. Repentance denotes it in reference to our character. A change of character
is as essentialfor 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
alienatedfrom God, by whom that pardon was to be granted and with whom
that eternal life was to be spent. And accordinglyprovision is made in the
gospelscheme 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 specifieddoes 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 consideredsimply as a belief in the Divine testimony
respecting Christ, or as an actualembracing of Him, and trusting in Him,
enters into the very substance ofrepentance. Note that it is the "repentance of
Israel" that is especiallyspokenof. They had crucified Christ. Their
repentance must necessarilyhave mainly consistedin 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 refusedthe offer. So that when they repent, the
greatthing they have to do is to open their ears and hearts to the message
which the gospelbrings them concerning the Saviour, and to flee for refuge in
His Divine person and finished work.
II. THOUGH REPENTANCEIS 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 itselfto 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 generalanalogyof Scripture, one of whose greatobjects is to strip all
human moralities of every thing like gooddesert, or in cancelling the guilt of
man. But we have no occasionto wanderfront the text. Forgiveness comesto

us from Divine mercy. Christ is exaltedto give it. And, representedas His gift,
it is not tracedto 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 altogetherthe
idea of forgiveness being earned or deservedby repentance and virtually
prohibit us from attaching any merit to the change that is effectedin our
character, more than to the change that is effectedin our condition? And by,
teaching us to assignthe whole of our salvationto the achievementof Christ
alone, does it not discountenance everyfeeling of confidence in our own
performances, and bid us cherish as profound humility, in respectto our need
of repentance, as in respectto our need of forgiveness? We must therefore
simply regardourselves as the mere undeserving recipients of both. We may
recognise the distinction, that while the one is bestowedupon 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 gospelproposes a plan, whose tendency is to deliver from the one and to
encourage the other, they cherish the expectationthat, through Divine mercy,
all will be well with them at last. But all this while they have overlooked that
moral change without which punishment cannotbe shunned, nor felicity
reached. Now it requires no elaborate train of argument to demonstrate the
utter groundlessnessand danger of such views.
1. "Godcommandeth all men everywhere to repent" — Christ has said,
"Exceptye repent, ye shall all perish" and, with all the rich mercy which it
unfolds, the gospelgives no one the slightestground 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? Menare so much in love with sin that they not only
cherish the prospectof going into heaven, though unprepared for it, but
resolutelyshut out from their view all that the God of heaven has told them of.

the necessityof a moral renovation, and deliberately restupon the grace He
has manifested, while they as deliberately maintain the characterwith which
that grace is declaredby Him to be completely irreconcilable. Wherefore, I
would say to all such, look to this declarationof the Apostle Peter, in which
repentance is as emphatically announcedas forgiveness. Itis honoured by
having conferredupon it the precedence to forgiveness. At any rate, so closely
are the two conjoinedthat you cannot look upon either without seeing both.
2. And besides this, considerrepentance 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 necessaryfor
you? If both of them are thus demonstrated to be necessaryfor you, upon
what principle consistentwith duty or with safetycan you be contented with
only one of them? Are not you, in rejecting the other, doing what you can at
once to frustrate the Saviour's sufferings on the Cross, and to dishonour the
powerwhich He exercises, the mercy which He manifests, on His throne?
(A. Thomson, D. D.)
The salvationin Christ
K. Gerok.
I. OFFERED BYHIM — as the Prince and the Saviour.
II. TO BE APPROPRIATEDBY US — in repentance and forgiveness of sins.
(K. Gerok.)
COMMENTARIES

Ellicott's Commentary for English Readers
(31) Him hath God exalted.—Itis significant that St. Petershould use a word
which, while it does not occuras applied to our Lord in the first three Gospels,
meets us as so applied in St. John (John 3:14; John 12:32 : “lifted up” in the
English version). It had also been used of the righteous sufferer in the LXX.
version of Isaiah3:13, and was afterwards usedof the ascendedand glorified
Christ by St. Paul in Philippians 2:9.
A Prince.—SeeNote onActs 3:15.
To give repentance.—We note, as in Acts 2:38, the essentialunity of the
teaching of the Apostles with that of the Baptist(Matthew 3:2). The beginning
and the end were the same in each;what was characteristic ofthe new
teaching was a fuller revelation (1) of the way in which forgiveness had been
obtained; (2) of the spiritual gifts that followedon forgiveness;and (3) the
existence ofthe societywhich was to bear its witness of both.
MacLaren's Expositions
Acts
WHOM TO OBEY,-ANNAS OR ANGEL?
OUR CAPTAIN
Acts 5:31.
The word rendered ‘Prince’ is a rather infrequent designationof our Lord in
Scripture. It is only employed in all four times-twice in Peter’s earlier sermons
recordedin this Book of the Acts; and twice in the Epistle to the Hebrews. In a

former discourse ofthe Apostle’s he had spokenof 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,’ seemsingularly
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 easilydeduced 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 Possessorof
that of which He is the Cause to others. So the two ideas of a Leader, and of a
Possessorwho 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, expressedby the other three passages, in which He is set
forth as the Leader through death to life; the Leaderthrough 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 generalnotion of Christ the Leader.
Now I suppose we are all acquainted with the factthat the names ‘Joshua’
and ‘Jesus’are, in the original, one. It is further to be noticed that, in the
Greek translationof the Old Testament, which was familiar to Peter’s
hearers, the word of our text is that employed to describe the office of the

military leaders of Israel. It is still further to be observedthat, in all the
instances in the New Testament, it is employed in immediate connectionwith
the name of Jesus. Now, putting all these things together, remembering to
whom Peter was speaking, remembering the familiarity which many of his
audience must have had with the Old Testamentin its Greek translation,
remembering the identity of the two names Joshua and Jesus, it is difficult to
avoid the supposition that the expressionof our text is colouredby a reference
to the bold soldierwho successfullyled his brethren into the PromisedLand.
Joshua was the ‘Captain of the Lord’s host’ to lead them to Canaan;the
secondJoshua is the Captain of the Host of the Lord to lead them to a better
rest. Of all the Old Testamentheroes perhaps there is none, at first sight, less
like the secondJoshua than the first was. He is only a rough, plain, prompt,
and bold soldier. No prophet was he, no word of wisdom ever fell from his
lips, no trace of tenderness was in anything that he did; meekness was alien
from his character, he was no sage, he was no saint, but decisive, swift,
merciless when necessary, full of resource, sharp and hard as his own sword.
And yet a parallel may be drawn.
The secondJoshua 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, whensuddenly he lifted up his eyes, and beheld a man with a drawn
sword. With the instinctive alertness of his professionand 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 Leaderof all the
host. We forget far too much the militant characterof 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 forgetthe strength which underlay the gentleness,
and that His life, all gracious as it was, when lookedat from the outside, had
beneath it a continual conflict, and was in effectthe warfare of God againstall
the evils and the sorrows ofhumanity. We forgetthe courage thatwent to
make the gentleness ofJesus, the daring that underlay His lowliness;and it
does us goodto remember that all the so-calledheroic virtues were set forth in
supreme form, not in some vulgar type of excellence, suchas a conqueror,
whom the world recognises, but in that meek King whose weaponwas love,
yet was wieldedwith a soldier’s hand.
This generalthought of Jesus Christ as the first Soldier and Captain of the
Lord’s army not only opens for us a side of His characterwhich 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 Generaland 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 crownedwith 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 careerhas in it a greatstumbling-block to many people, in that
merciless destructionof 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 leasta less manifestly developedlaw 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 lessonfor us that antagonismand
righteous wrath againstevil in all its forms is the duty of the soldiers of
Christ? There are many causes to-daywhich 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.
Peter, in the sermonwhich is found in the third chapter of this Book of the
Acts, has his mind and heart filled with the astounding fact of the
Resurrectionand Ascensionof Jesus Christ, and in the same breath as he
gives forth the paradoxicalindictment of the Jewishsin, ‘You have killed the
Prince of Life’-the Leader of Life-he also says, ‘And God hath raisedHim
from the dead.’ So that the connectionseems to point to the risen and glorified
life into which Christ Himself passed, and by passing became capable of
imparting it to others. The same idea is here as in Paul’s other metaphor:
‘Now is Christ risen from the dead, and become the first-fruits of them that
slept’-the first sheafof the harvest, which was carried into the Temple and
consecratedto God, and was the pledge and prophecy of the reaping in due
seasonofall the miles of golden grain that wavedin the autumn sunshine.
‘So,’ says Peter, ‘He is the Leaderof Life, who Himself has passedthrough the
darkness, for“you killed Him”; mystery of mysteries as it is that you should
have been able to do it, deeper mystery still that you should have been willing
to do it, deepestmystery of all that you did it not when you did it, but that “He
became dead and is alive for evermore.” You killed the Prince of Life, and
God raisedHim from the dead.’
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 resuscitationinto 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 againto 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 Christhas made by
the touch of His risen feet.
Thus, not only does this thought teachus 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
conceptionof this word includes not only the idea of a Leader, but that of One
who, Himself possessingorexperiencing 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 resurrectionof all men. They are raised on different grounds, and
they are raised to different issues. Theythat 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 revealedto us, whereby men
shall be raised from the dead at the last by a resurrection which is anything
else than a prolongeddeath. 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, whethersimultaneous 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
greatarmy and processionthat He leads down into the valley and up to the
sunny heights.
If He be the Leaderthrough 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

Generalwears no order which the humblest private in the ranks may not
receive likewise, andwhomsoeverHe leads, His leading will not end till He has
led them close to His side, if they trust Him. So, calmly, confidently, we may
eachof us look forwardto 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.
In the Epistle to the Hebrews it is written, ‘It became Him for whom are all
things, and by whom are all things, in bringing many sons unto glory, to make
the Captain’-or the Leader-’of their salvationperfect through sufferings.’
That expressionmight seemat first to shut Jesus Christ out from any
participation in the thing which He gives. For salvationis His gift, but not that
which He Himself possessesand enjoys; but it is to be noticed that in the
context of the words which I have quoted, ‘glory’ is put as substantially
synonymous with salvation, and that the whole is suffused with the idea of a
long procession, as shownby the phrase, ‘bringing many sons.’Of this
processionJesusChristHimself is the Leader.
So, clearly, the notion in the context now under considerationis 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 throughthe conditions through
which we are to pass, and Himself reaches the glory which, given to us,
becomes salvation.
‘Christ is perfectedthrough sufferings.’ So must we be. Perfectedthrough
sufferings? you say. Then did His humanity need perfecting? Yes, and No.

There needed nothing to be hewn awayfrom 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 reachedthrough the sufferings which were the condition of our
forgiveness and of our acceptance withGod. So, whether we regard the word
as expressing the agonyof suffering in unfolding His humanity, or in fitting
Him for His redeeming work, it remains true that He was perfectedby His
sufferings.
So must we be. Our characters willnever reach the refinement, the delicacy,
the unworldliness, the dependence upon God, which they require for their
completion, unless we have been passedthrough 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
easilyborne when we think that Christ bore them all before us. It is but a
blunted swordwhich sorrow wields againstany of us; it was blunted on His
armour. It is but a spent ball that strikes us; its force was exhaustedupon
Him. Sorrow, if we keepclose to Him, may become solemn joy, and knit us
more thoroughly to Himself. Ah, brother! we canbetter 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 keepby His side-
and only if we do. There is nothing in the mere factof being tortured and
annoyed here on earth, which has in itself any direct and necessarytendency
to prepare us for the enjoyment, or to secure to us the possession, offuture
blessedness. You often hear superficialpeople 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 keepclose to Jesus
Christ in sorrow, in order that it should work for us ‘the peaceable fruit of

righteousness.’The glorywill 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 couldsee the grass forflowers.’
The sorrows that have wounded any man’s head like a crownof thorns will be
coveredwith the diadem of Heaven, if they are sorrows borne with Christ.
IV. Lastly, we have Jesus, the Leader in the path of faith.
‘The Author of faith,’ says the verse in the Epistle to the Hebrews. ‘Author’
does not coverall the ground, though it does part of it. We must include the
other ideas which I have been trying to set forth He is ‘Possessor’first and
‘Giver’ afterwards. ForJesus Christ Himself is both the Pattern and the
Inspirer of our faith. It would unduly protract my remarks to dwell
adequately upon this; but let me just briefly hint some thoughts connected
with it.
Jesus Christ Himself walkedby continual faith. His manhood depended upon
God, just as ours has to depend upon Jesus. He lived in the continued
receptionof continual strength from above by reasonof His faith, just as our
faith is the condition of our receptionof His strength. We are sometimes
afraid to recognisethe factthat the Man Jesus, who is our pattern in all
things, is our pattern in this, the most specialand peculiarly human aspectof
the religious life. But if Christ was not the first of believers, His pattern is
wofully defective in its adaptationto our need. Rather let us rejoice in the
thought that all that greatmuster-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 Objectand 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, sweetand 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 blessednessandpeace are ensured. If
we will take Christ for our Captain, He will teachour fingers to fight. If we
obey Him we shall not want guidance, and be saved from perplexities born of
self-will. If we keepclose to Him and turn our eyes to Him, awayfrom all the
false and fleeting joys and things of earth, we shall not walk in darkness,
howsoeverearthlylights may be quenched, but the gloomiestpath will be
illuminated by His presence, and the roughestmade smoothby His bleeding
feet that passedalong it. If we follow Him, He will lead us down into the dark
valley, and up into the blessedsunshine, 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.’
Matthew Henry's Concise Commentary

5:26-33 Many will do an evil thing with daring, yet cannot bear to hear of it
afterward, or to have it chargedupon them. We cannot expectto be redeemed
and healedby 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 welcomedhim. But repentance and remission of sins
are blessings they neither valued nor saw their need of; therefore they, by no
means, admitted his doctrine. Whereverrepentance is wrought, remissionis
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 againstit. Christ gives repentance, by his Spirit working
with the word, to awakenthe conscience, to work sorrow for sin, and an
effectualchange 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.
Barnes'Notes on the Bible
Him hath God exalted - See the notes on Acts 2:33.
To be a Prince - ἀρχηγὸνarchēgon. See the notes on Acts 3:15. In that place he
is calledthe "Prince of life." Here it means that he is actually in the
"exercise"ofthe office of a prince or a king, at the right hand of his Father.
The title "Prince," or"King," was one which was well knownas applied to
the Messiah. Itdenotes that he has "dominion" and "power," especiallythe
powerwhich 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. Otherpassages show thatit would be also extended to
the "Gentiles."The reasons why the "Jews"are particularly specifiedhere
are, probably:

(1) Because the Messiahwas long promised to the Jewishpeople, and his first
work was there; and,
(2) Because Peterwas addressingJews,and was particularly desirous of
leading "them" to repentance.
Forgivenessofsins - Pardon of sin; the act which can be performed by God
only, Mark 2:7.
If it be askedin what sense the Lord Jesus "gives repentance,"orhow his
"exaltation" is connectedwith 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," sorrowfor 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. ButJesus Christ by his death has laid a foundation by which
repentance "may be" accepted.
(2) he is entrusted with all powerin 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 exaltationis immediately connectedwith the bestowmentof the Holy
Spirit, by whose influence people are brought to repentance, John 16:7-11.
The Spirit is representedas being "sent" by him as well as by the Father,
John 15:26; John 16:7.
(4) Jesus has power in this state of exaltationover all things that can affectthe
mind. He sends his ministers; he directs the events of sicknessor
disappointment, of health or prosperity, that will influence the heart. There is
no doubt that he can so recallthe sins of the past life, and refresh the memory,
as to overwhelmthe soul in the consciousness ofguilt. Thus also he can appeal
to man by his "goodness,"and by a sense ofhis mercies;and especiallyhe can
so present a view of "his own" life and death as to affectthe 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 soulwith the remembrance of crime.
It was "proper" that the powerof pardon should be lodged with the same
being that has the power of producing repentance, because:
continued...
Jamieson-Fausset-BrownBible Commentary
31. Prince and a Saviour—the first word expressing that Royalty which all
Israellookedfor in Messiah, the secondthe Saving characterofit which they
had utterly lost sight of. Eachof 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 remissionof sins—as a "Saviour";"repentance" embracing
all that change which issues in the faith which secures "forgiveness" (compare
Ac 2:38; 20:21). How gloriouslyis Christ here exhibited; not, as in other
places, as the Medium, but as the Dispenserof all spiritual blessings!
Matthew Poole's Commentary
Him hath God exalted with his right hand: see Acts 2:33. A Prince;to conquer
and subdue all his enemies, to defend and protecthis subjects.
A Saviour; to save from sin, according to his name, Jesus, Matthew 1:21;viz.
from the condemnationthat 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, Galatians 6:14:and if repentance
includes newness oflife, (as it does), who would not walk in that way which

our blessedLord hath recommended, and in which only we canenjoy him;
that doing as he did, we may come at lastto be where he is?
And forgiveness ofsins, which never fails to accompanytrue repentance, and
is therefore also called repentance unto life, Acts 11:18.
Gill's Exposition of the Entire Bible
Him hath God exalted with his right hand,.... Notat his right hand, though he
is exalted to it, and is setdown 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, crownedwith glory and honour; and having a name
above every name, and all powerand authority both in heaven and in earth
given him,
to be a Prince and a Saviour: being made and declaredboth 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 electof God; not with a temporal,
but a spiritual and eternalsalvation, 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 powerand grace are
for to give repentance to Israel;to the Israelwhom God has chosenfor
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
chosenones, which he does by sending his Spirit to convince of sin, and to take
awaythe stony heart, and give an heart of flesh:
and forgiveness ofsins; free and full forgiveness ofall 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 evangelicalway,
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.
Geneva Study Bible
Him hath God exalted with his right hand to be a Prince and a Saviour, for to
EXEGETICAL(ORIGINAL LANGUAGES)
Expositor's Greek Testament
Acts 5:31. ἀρχηγὸνκαὶ σωτῆρα:the former word as it is used here without
any qualification, cf. Acts 3:15, may imply, like σωτῆρα, a reference to the
earlier days of Israel’s history, when God raisedup for them from time to
time judges of whom the title ἀρχηγός, Jdg 11:6; Jdg 11:11, might be used no
less than σωτήρ. In Jesus of Nazareth, the Christ, St. Peter saw the true
Leader and Saviour. For St. Peterno less than for St. Paul the ascendedJesus
had led captivity captive and receivedgifts for men, cf. Luke 24:47-49.—
ὕψωσεν τῇ δεξιᾷ αὐτοῦ, cf. Acts 2:33 : “exaltwith his right hand,” R.V., “at”
margin. Here as elsewhere Briggsinterprets τῇ δεξιᾷ as localnot
instrumental, and prefers R.V. margin, Messiahofthe Apostles, p. 37, note;
but see note on Acts 2:33 above. The verb is used also by St. John 3:14; John
8:28; John 12:32, and also by St. Paul, Php 2:9 (see WestcottonSt. John
3:14). But in the passive (as twice in St. John) it is employed in the LXX of the
high exaltationof the Servant of God, in the picture which had evidently
passedbefore the eyes of St. Peter, Isaiah52:13;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.
Cambridge Bible for Schools andColleges

31. Him hath God exalted with his right hand] The right hand is the symbol of
might. Cf. Exodus 15:6, and “His right hand, and his holy arm, hath gotten
him the victory” (Psalm 98:1).
to be a Prince and a Saviour] Mark how with the claim of sovereigntythere is
closelyjoined 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 ofsins] Thus offering the way
of salvationto all those who were ready to acceptit. These words to a Jew
would have great significance, forthey had a saying (T. B. Sanhedrin 113 a)
that salvationwas one of the things which God kept in His own power. If
Christ then was to bestow this gift on IsraelHe must be owned by them as
God.
Bengel's Gnomen
Acts 5:31. Ἀρχηγὸνκαὶ σωτῆρα, a Prince and Saviour) The Author of
salvation:Hebrews 2:10, ἀρχηγὸντῆς σωτηρίας:that is, He exalted Him to be
a Prince and Saviour; ch. Acts 2:36.—ὕψωσε, hath exalted) The exaltation
presupposes the resurrectionfrom the dead, or even includes it. Php 2:9.—
δοῦναι, to give) Repentance is a joyful gift, not a matter of sorrow:ch. Acts
11:18;2 Timothy 2:25.—μετάνοιαν, repentance)wherebyJesus is acceptedas
a Prince.—ἄφεσιν, forgiveness)wherebyHe is acceptedas a Saviour.—
ἁμαρτιῶν, ofsins) even of that sin which ye have committed againstJesus,
Acts 5:28.
Pulpit Commentary
Verse 31. - Did God exalt for hath God exalted, A.V.; remissionfor
forgiveness, A.V. With his right hand; i.e. by his mighty power, as the
instrument of Christ's exaltation. A Prince (Acts 3:15, note). Repentance first,
"a new heart and a new spirit" (Ezekiel36:26), and forgiveness next (comp.
Acts 2:38; Acts 3:19, etc.).

Vincent's Word Studies
Prince
See on Acts 3:15.
Repentance - remission
See on Matthew 3:2; and James 5:15;and Luke 3:3.
PRECEPT AUSTIN RESOURCES
Acts 5:31 "He is the One Whom Godexalted to His right hand as a Prince
and a Savior, to grant repentance to Israel, and forgiveness ofsins.
KJV Acts 5:31 Him hath God exaltedwith his right hand to be a Prince and a
Saviour, for to give repentance to Israel, and forgiveness ofsins.
He is the one whom God exalted to His right hand Acts 2:33,36;4:11; Ps
89:19,24;110:1,2;Ezek 17:24; Mt 28:18; Eph 1:20-23;Php 2:9-11;Heb 2:10;
12:2; 1 Peter3:22
a Prince Acts 3:15; Ps 2:6-12; Isa 9:6; Ezek 34:24;37:25; Da 9:25; 10:21;Rev
1:5
a Saviour Acts 13:23;Isa 43:3,11;45:21; 49:26;Mt 1:21; Luke 2:11; Php 3:20;
Titus 1:4; Titus 2:10,13;3:4-6; 2 Peter1:1,11;2:20; 3:18; 1 John 4:14; Jude
1:25
To grant repentance to Israel Acts 3:26; 11:18;Jer 31:31-33;Ezek 36:25-38;
Zech 12:10; Luke 24:47;Ro 11:26,27;2 Timothy 2:25,26
and forgiveness ofsins. Acts 3:19; 13:38,39;Mark 2:10; 4:12; John 20:21-23;
2 Cor 2:10; Eph 1:7; Colossians 1:14

Acts 5 Resources -Multiple Sermons and Commentaries
JESUS A PRINCE
AND A SAVIOR
He (THE VERY ONE THEY CRUCIFIED)is the One Whom God exalted to
His right hand as a Prince and a Savior - This is a repetition of the previous
accusationthat they "put to death the Prince of life, the One Whom God
raisedfrom the dead, a fact to which we are witnesses."(Acts 3:15+). These
words must have been very painful for the Sanhedrin to hear, for they are a
fulfillment of Jesus'prophetic answerto this same body some 50 plus days
earlier...
“If You are the Christ (THE MESSIAH), tell us (THE SANHEDRIN).” But
He said to them, “If I tell you, you will not believe; 68 and if I ask a question,
you will not answer. 69 “But from now on THE SON OF MAN WILL BE
SEATED AT THE RIGHT HAND of the powerOF GOD.” 70 And they all
said, “Are You the Son of God, then?” And He said to them, “Yes, I am.” 71
Then they said, “Whatfurther need do we have of testimony? For we have
heard it ourselves from His own mouth.” (Lk 22:67-71+)
His right hand - This truth of Jesus'exaltationto the place of honor, power,
and authority is repeatedthroughout Scripture - Psalm110:1, Mt 22:44; Mk
14:62;16:19; Acts 2:33-34;5:31, Acts 7:55; Ro 8:34; Eph 1:20; Col 3:1; Heb
1:3; 8:1; 10:12;12:2; and 1 Pe 3:22
Prince ("Prince of life" in Acts 3:15)(747)(archegos)strictlyspeaking is the
One Who goes first on the path and hence is the source, the leader, the pioneer
Who blazes the trail, in this case the "trail" of salvationleading to eternal life.
Hebrews 2:10NRSV+ refers to Jesus as "the Pioneer" (archegos)Who
through suffering was made perfect (cf Archegos in Heb 12:2+ = "Author and
Perfecteroffaith.") Jesus was the "Founder" (and Firm Foundation) of the
movement (Christianity).
Wiersbe - As the "Pioneeroflife," Jesus saves us and leads us into exciting
experiences as we walk "in newness of life" (Rom. 6:4). There are always new
trails to blaze. Hebrews 2:10 calls Him "the Pioneer [captain] of their

salvation," for our salvationexperience must never become static. The
Christian life is not a parking lot; it is a launching pad! It is not enough just to
be born again; we must also grow spiritually (2 Peter3:18) and make progress
in our walk. In Hebrews 12:2, Jesus is called"the Pioneer[author]... of our
faith," which suggests thatHe leads us into new experiences that testour faith
and help it to grow. One of the major themes of Hebrews is "let us press on to
maturity" (Heb. 6:1), and we cannot mature unless we follow Christ, the
Pioneer, into new areas of faith and ministry. (Bible ExpositionCommentary)
Spurgeon- A Prince tells of — (1) Honor as the reward of His sufferings on
earth. While He was here He was treatedas 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 rejectionare now ended,
and in glory Jesus is manifestly a Prince, reverenced, obeyed, and honored.(2)
Power. His is no nominal princedom — He has both glory and strength. Unto
Him is given the mediatorial kingdom, which includes all powerin heaven and
in earth, so that He is well styled "the blessedand 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 Masterand Lord to those
who ask salvationat His hands; and is not the claim a just one? Whom should
we serve but the Lord who became a servantfor our sakes? Itmust be so, or
salvationis impossible. You must acceptJesus to be a leader and a
commander to you, or you cannotwin the battle of life. You must yield Him
loving obedience, or He will not be married to your souls. His dominion is
sweetlytempered 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 Thouart my Husband. (Reference)
Savior (4990)(soterfrom sozo = rescue from peril > from saos = safe;
delivered) refers to the agentof salvationor deliverance, the one who rescues,
delivers, saves and preserves. Anyone who saves or delivers canbe calleda
deliverer or rescuer(a soter). Thayerwrites that the name soter"was given
by the ancients to deities, especiallytutelary deities, to princes, kings, and in
generalto men who had conferredsignalbenefits upon their country, and in
the more degenerate days by way of flattery to personagesofinfluence."
Roman emperors were often referred to as "soter" forinscriptions have been

found in the easternpart of the Empire which calledPompey “Soterand
Founder,” Caesar“Soterof the World,” and Augustus “Soterof Humankind”
and Hadrian "Soterof the Kosmos!" Only Jesus is "Soterof the Kosmos
(World)," the Source of salvation, the Deliverer, Preserver, Protector, Healer,
and the One Who rescues man from mortal dangerand eternal peril and unto
a state of spiritual prosperity and eternalbliss. Luke has three uses of Soter
all referring to Jesus = Lk. 1:47; Lk. 2:11; Acts 5:31; Acts 13:23.
Utley adds that Savior (Soter)"was usedin the first century Greco-Roman
world of Caesar. He claimed to be the savior of culture and peace. Another
term which the Caesarsclaimedfor themselves, but Christians used uniquely
for Jesus, wasLord ( kurios). Another aspectofthe term “Savior” is that it
was an OT term for YHWH (cf. 2 Sa 22:3; Ps. 106:21;Isa. 43:4, 11; 45:15, 21;
49:26;60:16; 63:8). NT writers often assertthe deity of Jesus by attributing to
Him OT titles of YHWH. Notice how Paul in his letter to Titus does this -
Titus 1:3, “God our Savior”, Titus 1:4, “Christ Jesus our Savior”, Titus 2:10,
“Godour Savior”, Titus 2:13, “our greatGod and Savior, Christ Jesus”,Titus
3:4, “Godour Savior”, Titus 3:6, “Jesus Christour Savior. ”
Exalted (lifted up) (5312)(hupsoo)from hupsos = height, elevation) means to
lift up spatially, to raise high. This is a "dual use" verb for in one context it
refers to lifted up to die on the Cross (Jn 3:14, 8:28, 12:32, 34)but in the
present context lifted up to Heaven. His crucifixion paved the way for His
exaltation. Peterhad used jup
Acts 2:33 “Therefore having been exalted to the right hand of God, and
having receivedfrom the Father the promise of the Holy Spirit, He has
poured forth this which you both see and hear.
Is this next statementnot a manifestation of God's longsuffering. This would
be one of the lastchances for the Sanhedrin to reverse its rejection of Jesus for
as Petersays in the next versus they are now dealing with the Holy Spirit.
To grant repentance to Israel, and forgiveness ofsins - What is Peter
describing? The way of salvation. Jesus had claimed the authority to grant
forgiveness ofsins in Luke 5

Seeing their faith (CONTEXT = Lk 5:17-19), He said, “Friend, your sins are
forgiven you.” 21 The scribes and the Pharisees beganto reason, saying,
“Who is this man who speaks blasphemies? Who canforgive sins, but God
alone?” 22 But Jesus, aware oftheir reasonings,answeredand said to them,
“Why are you reasoning in your hearts? 23 “Which is easier, to say, ‘Your
sins have been forgiven you,’ or to say, ‘Get up and walk’? 24 “But, so that
you may know that the Son of Man has authority on earth to forgive sins,”–He
said to the paralytic–“Isayto you, get up, and pick up your stretcherand go
home.” (Luke 5:20-24+)
To grant repentance to Israel - Peteris not restricting this offer to Israel, but
uses it because the ones to who he is speaking are "Israel." Ofcourse they did
not believe that they were in need of repentance. They were like those
describedin Mt 3:7-8 "But when he (JOHN THE BAPTIST)saw many of the
Pharisees andSadducees coming for baptism, he said to them, “You brood of
vipers, who warned you to flee from the wrath to come? 8“Therefore bear
fruit in keeping with repentance."
Is repentance a component of salvation? Peterclearlythinks so, speaking
under the inspiration of the Holy Spirit! Notice the word "grant." What does
that suggestaboutrepentance? In other words is repentance something we
can just decide to do in our own strength? Clearly that is not the picture Peter
paints. Instead he is teaching that repentance is a gift from God (cf 2 Ti 2:25+,
Ro 2:4+). Of course, we still need to respond to this gift and repent! This is the
mystery of God's sovereigntyand man's free will. Frank Stagg, New
TestamentTheology, p. 119 says "Mencannot achieve but only receive
repentance, yet they must receive it. By faith a man receives Christinto his
innermost person;and Christ, as a transforming presence reverses the course
of that life from self-trust to trust in God, from self-assertionto self-denial.
This conversionis the reversalof the Fall, in which man sought to find the
whole meaning of his existence within himself.”" (Quoted by Utley)
Spurgeon- MARK HIS GIFTS. 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 cangive thee to
change thy mind about all the past, so that the things which pleasedthee 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 realisedby faith. (2)
It includes a most needful sense ofsin, and the Saviour can give thee this by
His Spirit. (3) He canwork in thee desires afterholiness and hatred of every
false way; He cantake the guile out of thy soul as well as the guilt out of thy
life. (Reference)
Repentance (3341)(metanoia frommeta = after + noéo = to understand)
literally means "afterthought" or "to think after" and implies a change of
mind. From the NT uses, it is clearthat metanoia means howevermuch more
than merely a change of one's mind but also includes a complete change of
heart, attitude, interest, and direction. Metanoia is a conversionin every sense
of the word. Jesus'teaching would support this conclusionfor our Lord
declared…
I tell you that in the same way, there will be more joy in heavenover one
sinner who repents (metanoeo), than over ninety-nine righteous persons who
need no repentance (metanoia). (Luke 15:7+)
In Luke 24:46-47 Jesusdeclared
“Thus it is written, that the Christ would suffer and rise again from the dead
the third day, and that repentance (metanoia) for forgiveness of sins would be
proclaimed in His name to all the nations, beginning from Jerusalem.
Severaltimes in Acts Luke described repentance as a necessaryaspectof
salvation...
(Acts 11:18) When they heard this, they quieted down and glorified God,
saying, “Well then, God has granted to the Gentiles also the repentance that
leads to life.”
Comment - Note that Acts 5:31 is God granting repentance to the Jews and in
this verse granting repentance to the Gentiles (Greeks).
(Acts 20:21+) solemnly testifying to both Jews and Greeks ofrepentance
toward God and faith in our Lord Jesus Christ.

Bishop Ryle offers this descriptive definition of repentance…
Repentance is a thorough change ofman's natural heart, upon the subject of
sin. We are all born in sin. We naturally love sin. We take to sin, as soonas we
can actand think—just as the bird takes to flying, and the fish takes to
swimming. There never was a child that required schooling or educationin
order to learn deceitfulness, selfishness,passion, self-will, gluttony, pride, and
foolishness. Thesethings are not picked up from bad companions, or
gradually learned by a long course oftedious instruction. They spring up of
themselves, evenwhen boys and girls are brought up alone. The seeds ofthem
are evidently the natural product of the heart. The aptitude of all children to
these evil things is an unanswerable proof of the corruption and fall of man.
Now when this heart of ours is changed by the Holy Spirit, when this natural
love of sin is castout, then takes place that change which the Word of God
calls "repentance." The man in whom the change is wrought is said to
"repent." (Repentance)
One of the bestillustrations of genuine repentance is found in Paul's
description of the saints at Thessalonica…
For they themselves (other believers in Macedonia and Achaia) report about
us (Paul, Silvanus and Timothy) what kind of a receptionwe had with you,
and how you turned to God from idols to serve a living and true God, and to
wait for His Son from heaven, whom He raised from the dead, that is Jesus,
who delivers us from the wrath to come. (1 Th 1:9+; 1 Th 1:10+)
C H Spurgeon in a sermon entitled The Plumbline (Amos 7:7, 8) wrote that…
Side by side with that faith, God puts true repentance. When a man attempts
to convert his fellow-man, he gives him a sham repentance, orperhaps he tells
him that there is no need of any repentance at all. Certain preachers have
been telling us, lately, that it is a very easymatter to obtain salvation, and that
there is no need of repentance;or if repentance is needed, it is merely a
change of mind. That is not the doctrine that our fathers used to preach, nor
the doctrine that we have believed. That faith, which is not accompaniedby
repentance, will have to be repented of; so, whenever God builds, he builds
repentance fair and square with faith. These two things go together; the man

just as much regrets and grieves overthe past as he sees that past obliterated
by the precious blood of Jesus. He just as much hates all his sin as he believes
that his sin has been all put away. (Amos 7:7-8 The Plumbline)
RelatedResources:
Greatarticles on repentance primarily from Puritan writers
Word study on the verb "Repent" - metanoeo
What is repentance and is it necessaryfor salvation?
And forgiveness ofsins - As with repentance, forgiveness ofsins is also a gift
from God. Human beings cannot in their own strength repent nor bring about
forgiveness. This is a work of God. What an incredible gift from God - sins
past, presentand future, completely forgiven because they were all borne by
our Substitute Christ Jesus (cfJn 19:30+).
Spurgeonon gift of 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)Whenfull forgiveness comesit brings with it the
eternal removal of the penalty. The forgiven man cannotbe punished. (3)
With pardon there shall come a restorationof every privilege.
Forgiveness(859)(aphesis from aphiemi = actionwhich causes separationand
is in turn derived from apo = from + hiemi = put in motion, send) literally
means to send awayor to put apart, a letting go, a leaving behind, a removal.
Aphesis refers to a remission as when one remits (pardons, cancels)a debt, or
releasesthen from an obligation. To release from captivity as figuratively used
by Jesus in His opening synagogue sermonin Lk 4:18+.
Aphesis is used four more times in Acts all in context of salvationin the Name
of Jesus...
Petersaid to them, “Repent, and eachof you be baptized in the name of Jesus
Christ for the forgiveness ofyour sins; and you will receive the gift of the Holy
Spirit.(Acts 2:38)

“Of Him all the prophets bear witness that through His name everyone who
believes in Him receives forgivenessofsins.” (Acts 10:43)
“Therefore letit be knownto you, brethren, that through Him forgiveness of
sins is proclaimed to you,(Acts 13:38)
to open their eyes so that they may turn from darkness to light and from the
dominion of Satanto God, that they may receive forgiveness ofsins and an
inheritance among those who have been sanctifiedby faith in Me.’(Acts
26:18)
C H Spurgeon - Jesus, ourLord, once crucified, dead and buried, now sits
upon the throne of glory. The highest place that heaven affords is his by
undisputed right. It is sweetto remember that the exaltation of Christ in
heaven is a representative exaltation. He is exalted at the Father's right hand,
and though as Jehovahhe had eminent glories, in which finite creatures
cannot share, yet as the Mediator, the honours which Jesus wears in heaven
are the heritage of all the saints. It is delightful to reflect how close is Christ's
union with his people. We are actually one with him; we are members of his
body; and his exaltationis our exaltation. He will give us to sit upon his
throne, even as he has overcome, and is set down with his Fatheron his
throne; he has a crown, and he gives us crowns too; he has a throne, but he is
not contentwith having a throne to himself, on his right hand there must be
his queen, arrayed in "goldof Ophir." He cannot be glorified without his
bride. Look up, believer, to Jesus now;let the eye of your faith behold him
with many crowns upon his head; and remember that you will one day be like
him, when you shall see him as he is; you shall not be so greatas he is, you
shall not be so divine, but still you shall, in a measure, share the same
honours, and enjoy the same happiness and the same dignity which he
possesses.Be contentto live unknown for a little while, and to walk your
wearyway through the fields of poverty, or up the hills of affliction; for by-
and-by you shall reign with Christ, for he has "made us kings and priests unto
God, and we shall reign for everand ever." Oh!, wonderful thought for the
children of God! We have Christ for our glorious representative in heaven's

courts now, and soonhe will come and receive us to himself, to be with him
there, to behold his glory, and to share his joy.
MessageForAll Seasons
Read:Acts 5:31-42
Lift up your eyes and look at the fields, for they are already white for harvest!
—John 4:35
I’m a novice at growing flowers. But I’ve learned to appreciate the difference
betweenannuals and perennials. Every spring I usually buy trays of annual
bedding plants. Once in the ground, they immediately take root. Their brief
life always ends with the autumn frosts, and the soil lies barren until my next
annual spring planting. I prefer to plant perennial flowers. They go on living
from year to year, and regularly bloom, flower, and reproduce.
Writer Eugene Harrison describes the evangelistic efforts ofNew Testament
believers as “perennial” in nature. They didn’t pour all their energies into
once-a-yearevangelisticefforts. Instead, according to Harrison, sharing the
goodnews of Christ was “the supreme concernof every believer, every day in
the year, in every place.” In Acts 5:42 and 8:4, the scope oftheir witness is
clear:They shared Christ and the gospelin the temple, in their homes, and in
the marketplace, using the Spirit-given methods of preaching, teaching, and
personaltestimony.
Jesus taught that the seasonforspiritual harvest is always today (John 4:35).
And the apostle Paul said that “now is the day of salvation” (2 Corinthians
6:2).
Be assured, there’s never a time when the harvestis out of season. The fields
are white today.
Help us, Lord, to be a lifeline
To a dying world today,
Bringing hope to hopeless people

As we share salvation's way. —Sper
Witnessing for Christ is never out of season.
By Joanie Yoder (Our Daily Bread, Copyright RBC Ministries, Grand
Rapids, MI. — Reprinted by permission. All rights reserved)
Acts 5:32 "And we are witnessesofthese things; and so is the Holy Spirit,
whom God has given to those who obey Him."
KJV Acts 5:32 And we are his witnesses ofthese things; and so is also the
Holy Ghost, whom Godhath given to them that obey him.
And we are witnesses ofthese things Acts 5:29; 1:8; 2:32; 10:39-41;13:31;
Luke 24:47,48;John 15:27; 2 Cor13:1; Heb 2:3
And so is the Holy Spirit John 15:26; 16:7-14;Heb 2:4; 1 Peter1:12
Whom God has given to those who obey Him Acts 2:4,38,39;10:44; John 7:39
Acts 5 Resources-Multiple Sermons and Commentaries
THE WITNESS OF THE APOSTLES
AND THE HOLY SPIRIT
And we are witnesses ofthese things - More literally this reads "we are His
witnesses ofthese sayings" forthe Greek word for "things" is rhema (used in
Acts 5:20) and usually refers to the words which one speaks. As an aside, the
oft used saying "Go to the world and preachthe Gospel. If necessaryuse
words" (probably falsely attributed to Francis of Assisi)is NOT Biblical. How
will they hear without someone preaching? (ReadRo 10:13-15, 17+)And so
empoweredby the Spirit, Who gave the apostles boldness to speak, they
unashamedly proclaimedthe Gospel.
Believers are not spectators but witnesses!Are you in the grandstands or on
the playing field (so to speak)?
William Barclay- Witnesses are essentiallypeople who speak from ﬁrst-hand
knowledge. Theyknow from personalexperience that what they sayis true;

and it is impossible to stop people like that, because it is impossible to stop the
truth. (Acts of the Apostles)
Witnesses (3144)(martus/martys)describes one who has seenand/or
experiencedsomething or someone and who testifies to what they saw. The
apostles were simply obeying their Lord's charge to "be My witnesses
(martus/martys both in Jerusalem, and in all Judea and Samaria, and even to
the remotestpart of the earth.” (Acts 1:8+)
All of Luke's uses of martus -
Lk. 11:48; Lk. 24:48;Acts 1:8; Acts 1:22; Acts 2:32; Acts 3:15; Acts 5:32;
Acts 6:13; Acts 7:58; Acts 10:39;Acts 10:41; Acts 13:31;Acts 22:15; Acts
22:20;Acts 26:16
Robertsonon the Holy Spirit Whom God has given - Peterclaims the witness
of the Holy Spirit to the raising of Jesus Christ, God’s Son, by the Father.
Toussaint - the Holy Spirit was corroborating their testimony by
supernaturally enabling them to preach with boldness and to perform
miracles. This same Spirit is given to all who believe in Christ (Ro 8:9+).
And so is the Holy Spirit Whom God has given (cf 1 Jn 5:7) - The Holy Spirit
is the supernatural witness, Who takes the truth about Jesus and applies it to
the heart of the hearer. In the Upper Room the night before His crucifixion,
Jesus had promised His disciples that "When the Helper comes, Whom I will
send to you from the Father, that is the Spirit of truth, Who proceeds from the
Father, He will bear witness (martureo) of Me."
Also notice that just as repentance and forgiveness are both gifts from God, so
is the Holy Spirit! And what a Gift He is! Can I ask you figuratively speaking
"Have you opened your "Gift" from the Father?" (cf Lk 11:13+) Or do you
still see the Spirit as an impersonal "it"? Jesus saidHe would be our Helper,
not just to witness but to live this supernatural Christian life. Be sure to "open
the Gift" from your Father!
To those who obey Him - Obey is in the present tense signifying continual
obedience to God. Of course perfectobedience to God is impossible and the

only way one can achieve (imperfect) continual obedience to Him is by relying
on the enabling power of the indwelling Spirit. Thus is it clear that the phrase
those who obey Him signifies those who have placed their faith in Jesus. Their
obedience does not save them but it is the fruit in keeping with repentance and
faith which demonstrates that they are genuinely saved. Beloved, don't let
anyone mislead you into believing you can be savedand not obey God. That is
a lie from the pit of hell and will damn the one who believes it to hell! If
someone is granted repentance and forgiveness ofsins, they also receive the
Spirit Who enables a lifestyle the "generaldirection" of which is toward
Heaven, not toward Hell. If an individual NEVER demonstrates some
evidence of obedience to God, of a lifestyle in keeping with God's will and
Word, then there is reasonto be concernedthat this person's professionof
faith in Christ was just that -- a professionof Christ, but one without
possessionofthe Spirit of Christ (cf 2 Cor 13:5+)
Some interpret this obedience as an individual obeying John 6:29 where Jesus
said "This is the work of God, that you believe in Him whom He has sent."
While the reference to obedience may relate to this passage, it is vital that
those who believe in Jesus obeyHim.
As MacArthur says "the saved are described as those who obey Him. They
are characterizedby obedience (cf. Ro 1:5+; Heb. 5:9+), which is synonymous
with saving faith.
I Howard Marshallwrites that "Peteradds pointedly that it is those who obey
God (verse 29!) who receive the Spirit." (Tyndale New Testament
Commentaries – Acts) (Bolding added)
Utley - Obedience is a lifestyle choice!We must obey by believing the gospel.
We must continue in obedience to enjoy its fruits (cf. Luke 6:46)(= ED: “Why
do you call Me, ‘Lord, Lord,’ and do not do [present tense = as your lifestyle
or habitual practice] what I say?").
Obey (3980)(peitharcheo frompeitho = to obey + arche = rule, authority)
means to obey one in authority. In Acts 27:21 Paul reminds the shipwrecked
mariners that they should have given heed to or obeyed his counsel. Peteruses
this verb twice in his speechboth times referring to obedience to God (Acts

5:29, 32). The only other NT use is Titus 3:1+ where Paul instructs Titus to
"Remind them to be subject to rulers, to authorities, to be obedient, (present
tense)to be ready for every gooddeed."
Vincent - Not often used in the New Testamentto express obedience, the most
common word being ὑπακούω. Sometimesπείθω is used. But this word, in
itself, is the only one of the severalin use which expressesthe conceptionof
obedience exclusively. Ὑπακούεινis to obey as the result of listening to
another: πείθεσθαι is to obey as the result of persuasion. This is the special
term for the obedience which one owes to authority (ἀρχή). It occurs four
times in the New Testament:Acts 5:29, 32; 27:21;Tit. 3:1; and in every case,
of obedience to establishedauthority, either of God or of magistrates. In Acts
27:21, where it is used of the ship’s officers hearkening to Paul’s admonition
not to loose from Crete, Paul speaks ofhis admonition as divinely inspired;
compare 27:10. In ch. 4:19, Peterand John say hearken(ἀκούειν). Thatis a
mere listening to or considering the proposition made to them. This is a
deliberate course ofaction.
Although the verb for obedient is different than Peteruses in Acts 5, the same
idea is seenin Luke's description of believers in Acts 6
The word of God (= The Gospel)kept on spreading;and the number of the
disciples continued to increase greatlyin Jerusalem, and a greatmany of the
priests were becoming obedient (hupakouo) to the faith (in this context = The
Gospel). (Acts 6:7+)
NET Note proposes that in the present context"The implication, of course, is
that the leadership is disobeying God."
TELLING TRUTH In both Luke and Acts, the Holy Spirit was clearly
associatedwith witnessing. Almost every time the Spirit was mentioned,
someone testifiedabout God or proclaimed the goodnews of Christ. If we are
filled with the Spirit (Ephesians 5:18), if we are letting him lead us (Galatians
5:16), we, too, will speak ofChrist. Think back over your conversations from
the previous week. If you realize that you rarely or never mentioned God to

others, it is a goodsign that you are "stifling the Holy Spirit" (1 Thessalonians
5:19). (Life Application Bible Commentary – Acts)
Acts 5:33 But when they heard this, they were cut to the quick and intended
to kill them.
KJV Acts 5:33 When they heard that, they were cut to the heart, and took
counselto slay them.
they were cut to the quick Acts 2:37; 7:54; 22:22; Luke 4:28,29;6:11; 11:50-
54; 19:45-48;20:19
and intended to kill them Acts 9:23; Ge 4:5-8; Ps 37:12-15,32,33;64:2-8; Mt
10:21,25;23:34,35;Mt 24:9; John 15:20; 16:2
Acts 5 Resources -Multiple Sermons and Commentaries
CONVICTED BUT NOT CONVERTED
THEY CONSPIREMURDER
Words that should have been receivedas a gift of God's mercy, while
convicting their evil consciences did not result in circumcisionof the their
hard hearts. There is howeveran interesting statementin Acts 6:7 that "a
greatmany of the priests were becoming obedient to the faith." Were any of
these from the Sanhedrin?
The question this raises forbelievers today is whether the Gospelwe present is
the whole messageofthis life, for if it is, we can be assuredit will be
convicting and make some hearers angry, but it can also save others. If our
messageNEVER incites a negative reaction, then perhaps we need to reassess
whether the contentof our message is the same as that of Jesus and apostles.
Just a thought to consider.
But when they heard this, they were cut to the quick - They were figuratively
"sawnthrough!" The knife cut deep! This effecton the Sanhedrin is relatedto
the convicting witness of the Holy Spirit (Acts 5:32, cf Jn 16:7-11). As Phillips
says "At this point in the Spirit's convicting work, a personeither repents or

reacts. With the Sanhedrin there was an immediate reaction. How to get rid of
the disciples-thatwas the question."
HoweverRobertsonsays "Here it is rage that cuts into their hearts, not
conviction of sin as in Acts 2:37"
Cut (1282)(diaprio from dia = though + prio = to saw, cut with a saw)means
to saw through, to divide with a saw (used literally in Lxx of 1 Chr 20:3),
hence cut to the quick meaning infuriated or enraged, cut or torn emotionally.
This reactionresulted in Stephen being stoned because "Now whenthey heard
this, they were cut to the quick, and they began gnashing their teeth at him."
(Acts 7:54+).
Vincent quips diaprio is "A strong figure for exasperation!"
MacArthur adds that diaprio "literally refers to cutting something in two—an
apt metaphor to describe the powerof the Word of God (Heb. 4:12). Instead
of yielding to the truth, the authorities hardened their hearts. As they had
done to Jesus (cf. John 5:16; 7:32; 8:59; 10:31; 11:57)in spite of the abundant
evidence, they rejectedthe apostles'teaching and violently opposedthem as
blasphemers. (MacArthur New TestamentCommentary)
And intended to kill them - Intended is boulomai in the imperfect picturing
them deliberating over and over and deciding to execute them! How
interesting that these men used the same verb (anaireo) for the apostles as
they did for Jesus, Luke recording "The chief priests and the scribes were
seeking how they might put Him to death (anaireo); for they were afraid of
the people." (Lk 22:2+, cf use in Lk 23:32)and againin Acts 2:23 "this Man,
delivered over by the predetermined plan and foreknowledgeofGod, you
nailed to a cross by the hands of godless men and put Him to death (anaireo)."
Robertson- The point in Acts 4:7 was whether the apostles deservedstoning
for curing the cripple by demoniacalpower, but here it was disobedience to
the command of the Sanhedrin which was not a capital offence. “Theywere
on the point of committing a grave judicial blunder” (Furneaux).
MacArthur - The apostle Paulwould later face the same reaction. Acts 9:22-
23 records that after his conversionhe "keptincreasing in strength and

confounding the Jews who lived at Damascus by proving that this Jesus is the
Christ. And when many days had elapsed, the Jews plotted togetherto do
awaywith him." "The wickedplots againstthe righteous," wrote David, "and
gnashes athim with his teeth. The wickedhave drawn the swordand bent
their bow... to slay those who are upright in conduct. The wickedspies upon
the righteous, and seeks to kill him" (Ps. 37:12, 14, 32)(Ibid)
Kill (put to death, execute)(337)(anaireo fromana = up + haireo = to take)
literally means to take up or lift up (from the ground), and here means to take
away, kill or murder (usually in a violent way - cf Mt 2:16). In fact most of the
uses of anaireo are in an active sense referring to literal killing or putting to
death (Mt. 2:16; Acts 5:36; 7:28; 9:23, 24, 29;16:27; 23:15, 21, 27;25:3) as
well as public execution(Luke 23:32; Acts 2:23; 10:39;12:2; 13:28; 22:20;
26:10).
Vincent adds this note on anaireo - Lit., to take up and carry away; so that the
Greek idiom answers to our takenoff. So Shakspeare: “The deep damnation
of his taking off.”Macbeth, i., 7. “Let her who would be rid of him, devise His
speedy taking off.” Lear, v., 1.
Utley - It is surprising to modern Bible readers that religious leaders could
plan murder. Rememberthese were Sadducees committed to the writings of
Moses,which commanded that a blasphemer must be stoned to death. These
leaders thought they were acting on God’s behalf and in conformity to His
word (cf. Lev. 24:10–16).
BIBLICAL ILLUSTRATOR
Verse 31
Acts 5:31

Him hath God exalted with His right hand to be a Prince and a Saviour, for to
The end of the Saviour’s exaltation
Elevationis necessaryto 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 contractednessof
private life can only pour forth benevolent wishes and shed ineffectual tears.
But give him pre-eminence, and thousands are protectedby his powerand
enriched by his bounty. Take the case ofJoseph, e.g. But a greaterthan
Josephis 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. Theyare princes of war; but He is
“the Prince of peace.”Theyare 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 necessarybecause ofthe 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.”
2. And what is forgiveness?It does not render a man innocent. Sin contracts
guilt, and guilt binds over to punishment; forgiveness cancelsthis 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 hardestto believe in reconciliationis the offender. A
man once offended Augustus, and the emperor, to show his greatness ofmind,

declaredthat he pardoned him. But the poor creature, fearing the declaration
was too goodto be true, desired his majesty to give him some presentas a
proof that he had really forgiven him. Thus anxious is the awakenedmind.
Such a free and full forgiveness afterall his heinous provocations seems
incredible; he therefore desires a tokenfor good:and many pledges of the
most perfect reconciliationthe God of all grace affords.
II. Their connection. This is not a meritorious connection, as if repentance
deservedforgiveness, forthey are both given; and how can one gift merit
another? But there is betweenthem a connectionof--
1. Propriety. It would not accordwith 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 goodnessmay incline you to
pardon, you would naturally require a proper state of mind, and signs of
sorrow, confession, andreformation; 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 exercisedrepentance without forgiveness. Onthe other
hand, “He that confesseth, and forsakethhis sins, shall have mercy.”
III. Their source. Some think repentance a very legal subject; but there never
was a greatermistake. For, not to mention that our Lord “came to callsinners
to repentance,” and that the apostles “wentforth preaching everywhere that
men should repent,” repentance is peculiarly evangelical.The law has nothing
to do with it; it does not evencommand it; all it has to do with the
transgressoris to condemn. It allows him neither liberty nor ability to repent;
but the gospelgives him both, and Christ was exaltedto effectthe purpose of
the gospel. And if repentance be a gift, can the forgiveness be a purchase?
Hence two things follow.
1. If we possessthese blessings,we learn to whom we are to address our
praise. “In the Lord have I righteousness and strength.”

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