מעשי השליחים 5:31

Delitzsche Hebrew New Testament

אֶת־זֶה נִשֵּׂא הָאֱלֹהִים בִּימִינוֹ לְשַׂר וּלְמוֹשִׁיעַ לָתֵת־תְּשׁוּבָה לְיִשְׂרָאֵל וּסְלִיחַת הַחֲטָאִים׃

Parallel Translations

Hebrew Modern Translation
את זה נשא האלהים בימינו לשר ולמושיע לתת תשובה לישראל וסליחת החטאים׃

Bible Verse Review
  from Treasury of Scripure Knowledge

hath: Acts 2:33, Acts 2:36, Acts 4:11, Psalms 89:19, Psalms 89:24, Psalms 110:1, Psalms 110:2, Ezekiel 17:24, Matthew 28:18, Ephesians 1:20-23, Philippians 2:9-11, Hebrews 2:10, Hebrews 12:2, 1 Peter 3:22

a Prince: Acts 3:15, Psalms 2:6-12, Isaiah 9:6, Ezekiel 34:24, Ezekiel 37:25, Daniel 9:25, Daniel 10:21, Revelation 1:5

a Saviour: Acts 13:23, Isaiah 43:3, Isaiah 43:11, Isaiah 45:21, Isaiah 49:26, Matthew 1:21, Luke 2:11, Philippians 3:20, Titus 1:4, Titus 2:10, Titus 2:13, Titus 3:4-6, 2 Peter 1:1, 2 Peter 1:11, 2 Peter 2:20, 2 Peter 3:18, 1 John 4:14, Jude 1:25

to give: Acts 3:26, Acts 11:18, Jeremiah 31:31-33, Ezekiel 36:25-38, Zechariah 12:10, Luke 24:47, Romans 11:26, Romans 11:27, 2 Timothy 2:25, 2 Timothy 2:26

forgiveness: Acts 3:19, Acts 13:38, Acts 13:39, Mark 2:10, Mark 4:12, John 20:21-23, 2 Corinthians 2:10, Ephesians 1:7, Colossians 1:14

Reciprocal: Exodus 34:7 - forgiving 2 Samuel 22:44 - delivered Psalms 16:5 - thou Psalms 18:43 - from Psalms 20:6 - with Psalms 69:14 - let me Psalms 109:31 - to save Psalms 118:23 - the Lord's doing Isaiah 30:18 - will he be Isaiah 33:22 - he will Isaiah 45:15 - O God Isaiah 55:5 - he Jeremiah 30:21 - governor Matthew 9:6 - that the Matthew 9:13 - but Mark 2:5 - he said Mark 15:12 - whom Luke 1:77 - the Luke 5:24 - power Luke 5:32 - General Luke 7:47 - which Luke 22:61 - looked Luke 24:20 - General Acts 2:32 - whereof Acts 3:13 - hath Acts 7:35 - a ruler Acts 10:36 - he is Acts 13:30 - General Acts 26:18 - that they 1 Corinthians 8:6 - and one 1 Corinthians 15:17 - ye are 2 Corinthians 4:5 - Christ 1 Thessalonians 1:10 - whom 2 Timothy 1:10 - our James 1:17 - good

Gill's Notes on the Bible

Him hath God exalted with his right hand,.... Not at his right hand, though he is exalted to it, and is set down at it, but with, or by his right hand; that is, by his power: for being by him raised from the dead, he was exalted to the highest heavens, and placed in human nature at the right hand of God, on the same throne with him, crowned with glory and honour; and having a name above every name, and all power and authority both in heaven and in earth given him,

to be a Prince and a Saviour: being made and declared both Lord and Christ, Lord of lords, and Prince of the kings of tHe earth, the Prince of life and peace, the Head of the church, and over all things for the sake of it, and the Saviour of his body the church, of all the elect of God; not with a temporal, but a spiritual and eternal salvation, of which he is become the author by his obedience, sufferings, and death; and is an able and willing, a suitable and an only Saviour: and some of the branches of his power and grace are

for to give repentance to Israel; to the Israel whom God has chosen for himself, and Christ has redeemed by his blood, and whom the Spirit calls by his graee: these being sinners, as well as others, stand in need of repentance; and whereas this is not in any man's power, but is the free gift of God's grace; for though he should give men time and space to repent, and afford them the means of it, yet if he does not give them grace to repent, they never will, such is the hardness of man's heart; Christ is appointed to give this grace to the chosen ones, which he does by sending his Spirit to convince of sin, and to take away the stony heart, and give an heart of flesh:

and forgiveness of sins; free and full forgiveness of all sins; which being obtained by his blood, is applied by his Spirit to all that truly repent of them; for these two always go together; where he gives the one, he also gives the other: the manifestations and applications of pardoning grace are only made to repenting sinners; and there are none that truly, and in an evangelical way, repent of sin, but who have some views, or, at least, hopes of pardoning grace; and none ever mourn more over sin, than those that see it in the glass of forgiving love.

Barnes' Notes on the Bible

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

To be a Prince - ἀρχηγὸν archēgon. See the notes on Acts 3:15. In that place he is called the “Prince of life.” Here it means that he is actually in the “exercise” of the office of a prince or a king, at the right hand of his Father. The title “Prince,” or “King,” was one which was well known as applied to the Messiah. It denotes that he has “dominion” and “power,” especially the power which is needful to give repentance and the pardon of sins.

A Saviour - See the notes on Matthew 1:21.

To give repentance - The word “repentance” here is equivalent to “reformation” and “a change of life.” The sentiment does not differ from what is said in Acts 3:26.

To Israel - This word properly denotes the “Jews”; but his office was not to be confined to the Jews. Other passages show that it would be also extended to the “Gentiles.” The reasons why the “Jews” are particularly specified here are, probably:

1. Because the Messiah was long promised to the Jewish people, and his first work was there; and,
2. Because Peter was addressing Jews, and was particularly desirous of leading “them” to repentance.

Forgiveness of sins - Pardon of sin; the act which can be performed by God only, Mark 2:7.

If it be asked in what sense the Lord Jesus “gives repentance,” or how his “exaltation” is connected with it, we may answer:

(1) His exaltation is evidence that his work was accepted, and that thus a foundation is laid by which repentance is available, and may be connected with pardon. Unless there was some way of “forgiveness,” sorrow for sin would be of no value, even if exercised. The relentings of a culprit condemned for murder will be of no avail unless the executive can “consistently” pardon him; nor would relentings in hell be of avail, for there is no promise of forgiveness. But Jesus Christ by his death has laid a foundation by which repentance “may be” accepted.

(2) He is entrusted with all power in heaven and earth with “reference” to this, to apply his work to people; or, in other words, to bring them to repentance. See John 17:2; Matthew 28:18.

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

(4) Jesus has power in this state of exaltation over all things that can affect the mind. He sends his ministers; he directs the events of sickness or disappointment, of health or prosperity, that will influence the heart. There is no doubt that he can so recall the sins of the past life, and refresh the memory, as to overwhelm the soul in the consciousness of guilt. Thus also he can appeal to man by his “goodness,” and by a sense of his mercies; and especially he can so present a view of “his own” life and death as to affect the heart, and show the evil of the past life of the sinner. Knowing the heart, he knows all the avenues by which it can be approached, and in an instant he can overwhelm the soul with the remembrance of crime.

It was “proper” that the power of pardon should be lodged with the same being that has the power of producing repentance, because:

1. The one appropriately follows the other.
2. They are parts of the same great work - the work which the Saviour came to do; “to remove sin, with all its effects, from the human soul.” This power of “pardon” Jesus exercised when he was on the earth, and this he can now dispense in the heavens, Mark 2:9-11.

And from this we may learn:

(1) That Christ is “divine.” It is a dictate of natural religion that none can forgive sins against God but God himself. None can pardon but the Being who has been offended. And this is also the dictate of the Bible. The power of “pardoning” sin is one that God claims as “his” prerogative, and it is clear that it can pertain to no other. See Isaiah 43:25; Daniel 9:9; Psalms 130:4. Yet Jesus Christ exercised this power when on earth; gave “evidence” that the exercise of that power was one that was acceptable to God by working a miracle, and removing the “consequences” of sin with which God had visited upon the sinner Matthew 9:6, and exercises it still in heaven. He must, therefore, be divine.

(2) The sinner is dependent on him for the exercise of repentance, and for forgiveness.

(3) The proud sinner must be humbled at his feet. He must be willing to come and receive eternal life at “his” hands. No step is more humiliating than this for proud and hardened people; and there is none which they are more reluctant to do. We always shrink from coming into the presence of one whom we have offended; we are extremely reluctant to confess a fault; but it “must be done,” or the soul must be lost for ever.

(4) Christ has power to pardon the greatest offender. He is exalted for this purpose; and he is suited to his work. Even his murderers he could pardon; and no sinner need fear that he who is “a Prince and a Saviour at the right hand of God” is unable to pardon his sins. To him we may come with confidence; and when pressed with the consciousness of the blackest crimes, and when we feel that we deserve eternal death, we may confidently roll all on his arm.

Clarke's Notes on the Bible

Verse 31. Him hath God exalted with his right hand — By a supereminent display of his almighty power, for so the right hand of God often means; he has raised him from the dead, and raised his human nature to the throne of his glory. Instead of δεξια, the right hand, the Codex Bezae has δοξη, to glory.

A Prince — The leader or director in the way. See the notes on Acts 3:15; Acts 3:19.

And a Saviour — σωτηρα, A deliverer or preserver. The word σωτηρ comes from σωω to save, deliver, preserve, escape from death or danger, bring into a state of security or safety. JESUS and SAVIOUR are nearly of the same import. John 1:17. He alone delivers from sin, death, and hell: by him alone we escape from the snares and dangers to which we are exposed: and it is by and in him, and in connection with him, that we are preserved blameless and harmless, and made the sons of God without rebuke. He alone can save the soul from sin, and preserve it in that state of salvation.

To give repentance — See this explained, Matthew 3:2.

Forgiveness of sins. — αφεσιν των αμαρτιων, The taking away of sins. This is not to be restrained to the mere act of justification; it implies the removal of sin, whether its power, guilt, or impurity be considered. Through Jesus we have the destruction of the power, the pardon of the guilt, and the cleansing from the pollution, of sin. And was Jesus Christ exalted a Prince and a Saviour to give repentance and remission of sins to ISRAEL? Then none need despair. If such as were now before the apostles could be saved, then the salvation of the very worst of transgressors, of any or all on this side perdition, is gloriously possible. Yes, for he tasted death for every man; and he prayed for his murderers, compared to some of whom JUDAS himself was a saint.

The two words in Italics, in this text, to be, are impertinently introduced; it reads much better without them.