Luke 24:47
And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem.
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(47) And that repentance and remission of sins . . .—Here also we have a point of contact with St. John’s narrative. Though St. Luke did not know the special form in which the commission had been given, he had, at least, learnt that forgiveness of sins had occupied a prominent place in what had been said on that evening, and that that forgiveness was not limited to the children of Abraham.

Beginning at Jerusalem.—There is a manifest break and condensation of the narrative at this point. St. Luke has no personal reminiscences. The second appearance, when Thomas was present, those on the mountain or by the lake in Galilee, are unrecorded by him, and were probably not known. He has before him the plan of his second book, and he is content to end his first with what will serve as a link leading on to it. Assuming his chief informants to have been, not the disciples, but the company of devout women, we have a natural explanation of this comparative vagueness. In Acts 1:8, words that closely resemble these are placed at the end of the forty days, which are there distinctly recognised.

24:36-49 Jesus appeared in a miraculous manner, assuring the disciples of his peace, though they had so lately forsaken him, and promising spiritual peace with every blessing. Many troublesome thoughts which disquiet our minds, rise from mistakes concerning Christ. All the troublesome thoughts which rise in our hearts at any time, are known to the Lord Jesus, and are displeasing to him. He spake with them on their unreasonable unbelief. Nothing had passed but what was foretold by the prophets, and necessary for the salvation of sinners. And now all men should be taught the nature and necessity of repentance, in order to the forgiveness of their sins. And these blessings were to be sought for, by faith in the name of Jesus. Christ by his Spirit works on the minds of men. Even good men need to have their understandings opened. But that we may have right thoughts of Christ, there needs no more than to be made to understand the Scriptures.Repentance - Sorrow for sin and forsaking of it. It was proper that the "necessity" of repentance should be preached among all nations, for all were sinners. See Acts 17:30.

Remission of sins - Pardon or forgiveness of sins. It should be proclaimed that all people should repent, and that those who are penitent may be pardoned.

In my name - By my command it should be proclaimed that people should repent, and by my merit that they may be pardoned. Pardon is offered by the authority of Christ to all nations, and this is a sufficient warrant to offer the gospel "to every man."

Beginning at Jerusalem - This was the dwelling of his murderers, and it shows his readiness to forgive the vilest sinners. It was the holy place of the temple, the habitation of God, the place of the solemnities of the ancient dispensation, and it was proper that pardon should be first proclaimed there. This was done - the gospel was first preached there. See Acts 2. Paul also, in his travels, preached the gospel "first" to the Jews, the ancient people of God, offering them pardon through their own Messiah; and, when "they" rejected it, turned to the Gentiles, Acts 13:46.

47. beginning at Jerusalem—(1) As the metropolis and heart of the then existing kingdom of God:—"to the Jew first" (Ro 1:16; Ac 13:46; Isa 2:3, see on [1750]Mt 10:6). (2) As the great reservoir and laboratory of all the sin and crime of the nation, thus proclaiming for all time that there is mercy in Christ for the chief of sinners. (See on [1751]Mt 23:37).Ver. 47,48. The few words in Luke 24:47 are comprehensive of the great duty of the apostles:

1. To preach repentance and remission of sins.

2. In Christ’s name.

3. To all nations.

4. Beginning at Jerusalem.

They were to preach repentance, that is, a turning from sinful courses into a course of life consonant to the will of God; and remission of sins, that is, upon repentance; this they were to preach in his name, which may refer either to their preaching; then our Saviour lets them know that they were to be his ministers, and to preach by his authority, to be ambassadors for Christ, 2 Corinthians 5:20, stewards of his mysteries. Or else it may refer to repentance and remission of sins, which are to be preached in his name, for the sake of merits and satisfaction. They were to preach this among all nations. This was prophesied of plentifully, Psalm 2:8 Isaiah 49:6 Daniel 7:14 Hosea 2:23 Joel 2:32. This was a piece of Divine revelation which Christ had till this time concealed in a great measure; when he sent out the twelve, Matthew 5:5, he commanded them not to go to the Gentiles. Beginning at Jerusalem, that is, amongst the Jews. He was prophesied of under the notion of a King, to be set upon the Lord’s holy hill of Zion, Psalm 2:6. So Psalm 110:2 Isaiah 2:3 28:16 45:1. In pursuance of this, we shall find the apostles preaching only in Judea, till they had judged themselves unworthy of everlasting life, then they, turned to the Gentiles, Acts 13:38,46. And that repentance and remission of sins,.... Which are the sum of the Gospel ministry; see Acts 20:21 the doctrine of "repentance" is not of the law, which neither requires, nor admits of it, but of the Gospel. The Persic version calls it, "the Gospel of repentance"; a doctrine preached by John the Baptist, Christ, and his apostles; and the thing itself is a blessing of the covenant, a gift of God's grace, and in the hands of Christ to bestow; and therefore the doctrine of it is published in his name, as well as remission of sins; which, though it springs from the free grace of God, is procured by the blood of Christ, and through him it is preached. These two are joined together, not because repentance is the cause of pardon; for repentance makes no satisfaction for sin, or atonement for it; nor does the law at all regard it: tears of repentance will not wash away sin; notwithstanding these, iniquity remains marked before God; Christ's tears themselves did not take away, nor atone for sin; his blood must be shed, and it was shed for the remission of it; and that is the only meritorious cause it. The Syriac version wrongly reads, "repentance for the remission of sins": the Jews (c) indeed have a notion that repentance atones for sin; but it is a very bad one, and has no countenance neither from the law of nature, nor the law of Moses: but these two are put together, because there is a connection between them, as there is between repentance, and life, and salvation: repentance issues in these things; and to whomsoever the grace of repentance is given, to them the forgiveness of sins is applied; nor need any truly repenting sinner despair of the pardon of his sin: and indeed, there is no true evangelical repentance without views, or at least hopes of pardoning grace, and mercy; for that is attended with faith in Christ, and is heightened by the discoveries of forgiving love: such who have the fullest view of the remission of their sins, have the clearest sense of sin, and have the most sorrow for it, and loath themselves on account of it, and are ashamed of it, and do most frankly confess it, and most thoroughly forsake it. And now it was necessary, according to Old Testament prophecies, that both these

should be preached in his name; in the name of the Messiah; by his authority, and as coming through him; since the remission of sin is by his blood; and he is exalted as a prince, and a Saviour, to give both repentance and forgiveness of sins to all the Israel of God, whether Jews or Gentiles; and therefore it is fitting and proper that these should be preached,

among all nations; of the world, where God's elect are; that so they may be brought hereby to repentance, and receive the forgiveness of their sins:

beginning at Jerusalem; from whence, according to the Old Testament, the word and doctrine of the Lord were to go forth, Psalm 110:2 and is particularly mentioned, because the Gospel was to be first preached to the Jews, and be the power of God unto salvation to them; and because that in Jerusalem lived those who had been concerned in crucifying Christ, to whom repentance and forgiveness must be preached; and which would be a great encouragement to the vilest of sinners, to hope for mercy and forgiveness, since such received both.

(c) T. Bab. Ceritot, fol. 7. 1.

And that repentance and remission of sins should be preached in his name among all nations, {h} beginning at Jerusalem.

(h) The apostles, who are the preachers of the gospel, beginning at Jerusalem.

Luke 24:47. ἀρξάμενοι: this well-approved reading gives a satisfactory sense. We have to suppose a pause and then Jesus resuming says to the eleven—“beginning,” the implied though not expressed thought being: this preaching of repentance to the nations is to be your work; or go ye and do this—beginning at Jerusalem.47. remission of sins] See on Luke 1:77.“Your sins are forgiven you for His name’s sake,” and 1 John 2:12.

among all nations] See Genesis 12:3, “all families of the earth.” Psalm 22:27, “all kindreds of the nations.” Isaiah 49:6, “a light to the Gentiles,” &c. See on Luke 2:32.

beginning at Jerusalem] “For out of Zion shall go forth the law, and the word of the Lord from Jerusalem,” Isaiah 2:3; Micah 4:2.Luke 24:47. Ἀρξάμενον) The Accusative absolute, as in Acts 10:37 [οἴδατε τὸ γενόμενον ῥῆμαἀρξάμενον ἀπὸ τῆς Γαλιλαίας].Verse 47. - And that repentance and remission of sins should be preached in his Name among all nations. This is more definitely expressed in Matthew 28:19 and Mark 16:15, where the universality of his message, here summarized, is found in the form of a definite command. Beginning at Jerusalem. St. Luke enlarges the thought contained in these words in his Acts (Acts 1:8). Psalm 110:2, contains the prophecy that from Zion should first proceed the proclamation. Should be preached

See on preacher, 2 Peter 2:5.

In his name

On the foundation of (ἐπἵ) See on Matthew 24:5.


See on Luke 3:3; and on forgiven, James 5:15.

Beginning from Jerusalem

Some editors place a period after nations, and join these words with the next sentence, omitting and: "beginning from Jerusalem ye are witnesses."

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