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There are some. who would object to this phraseology as unsound, if it were not the phraseology of Holy Writ. It appears to savour too much of legalism, both because it is repentance — not faith — with which the forgiveness of sins stands connected, and because in the statement of the two things, repentance is placed first in. order. But it will be seen upon examination that here, as everywhere else, the grace of the gospel and the authority of the law are equally recognised, and that there is not the slightest sacrifice of the one of these Divine dispensations to the other.

I. REPENTANCE AND FORGIVENESS OF SINS ARE HERE EMPLOYED TO DENOTE THE WHOLE EXTENT OF THAT SALVATION WHICH CHRIST HAS EFFECTED IN OUR BEHALF.

1. Forgiveness of sins 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 of sins." And thus, the only thing which separated between God and us being effectually removed, we are restored to His favour, and regain a title to every blessing.

2. Repentance denotes it in reference to our character. A change of character is as essential for 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 alienated from God, by whom that pardon was to be granted and with whom that eternal life was to be spent. And accordingly provision is made in the gospel scheme 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 specified does 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 considered simply as a belief in the Divine testimony respecting Christ, or as an actual embracing of Him, and trusting in Him, enters into the very substance of repentance. Note that it is the "repentance of Israel" that is especially spoken of. They had crucified Christ. Their repentance must necessarily have mainly consisted in 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 refused the offer. So that when they repent, the great thing they have to do is to open their ears and hearts to the message which the gospel brings them concerning the Saviour, and to flee for refuge in His Divine person and finished work.

II. THOUGH REPENTANCE IS 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 itself to 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 general analogy of Scripture, one of whose great objects is to strip all human moralities of every thing like good desert, or in cancelling the guilt of man. But we have no occasion to wander front the text. Forgiveness comes to us from Divine mercy. Christ is exalted to give it. And, represented as His gift, it is not traced to 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 altogether the idea of forgiveness being earned or deserved by repentance and virtually prohibit us from attaching any merit to the change that is effected in our character, more than to the change that is effected in our condition? And by, teaching us to assign the whole of our salvation to the achievement of Christ alone, does it not discountenance every feeling of confidence in our own performances, and bid us cherish as profound humility, in respect to our need of repentance, as in respect to our need of forgiveness? We must therefore simply regard ourselves as the mere undeserving recipients of both. We may recognise the distinction, that while the one is bestowed upon 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 gospel proposes a plan, whose tendency is to deliver from the one and to encourage the other, they cherish the expectation that, through Divine mercy, all will be well with them at last. But all this while they have overlooked that moral change without which punishment cannot be shunned, nor felicity reached. Now it requires no elaborate train of argument to demonstrate the utter groundlessness and danger of such views.

1. "God commandeth all men everywhere to repent" — Christ has said, "Except ye repent, ye shall all perish" and, with all the rich mercy which it unfolds, the gospel gives no one the slightest ground 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? Men are so much in love with sin that they not only cherish the prospect of going into heaven, though unprepared for it, but resolutely shut out from their view all that the God of heaven has told them of. the necessity of a moral renovation, and deliberately rest upon the grace He has manifested, while they as deliberately maintain the character with which that grace is declared by Him to be completely irreconcilable. Wherefore, I would say to all such, look to this declaration of the Apostle Peter, in which repentance is as emphatically announced as forgiveness. It is honoured by having conferred upon it the precedence to forgiveness. At any rate, so closely are the two conjoined that you cannot look upon either without seeing both.

2. And besides this, consider repentance 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 necessary for you? If both of them are thus demonstrated to be necessary for you, upon what principle consistent with duty or with safety can 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 power which He exercises, the mercy which He manifests, on His throne?

(A. Thomson, D. D.)

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KJV: Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins.

WEB: God exalted him with his right hand to be a Prince and a Savior, to give repentance to Israel, and remission of sins.