John Calvin Commentary Acts 5:31

"Him did God exalt with his right hand [to be] a Prince and a Saviour, to give repentance to Israel, and remission of sins." — Acts 5:31 (ASV)

Him has God lifted up. Therefore, the apostles signify that whatever the wicked do, it did not hinder Christ from fulfilling the function enjoined on him by his Father. The right hand of God represents his power. This is not the same metaphor used here as we had before in chapter 2, which is common elsewhere, when Christ is said to be lifted up to the right hand of the Father. Instead, the meaning of this passage is that Christ, who was slain by human hands, was lifted up on high by the power of God, so that he might rule over angels and men.

And this seems to be secretly set against all the enterprises of Satan and the world, as if to say that they will have no success because they will never climb so high as to hinder the hand of God. Through this hand, he has already worked mightily in his only begotten Son, and he will never cease to work.

Yet the purpose is also added: that he might be a captain and Savior. For whenever God gave his people hope of salvation, he customarily promised a prince or a king, by whose hand he would restore all things. The apostles testify that this principality was granted to Christ.

Nevertheless, they express his office more plainly by the other accompanying title. The essence is this: Christ is placed in the highest degree of honor so that he may govern the people of God, and not only that, but also that he may show himself to be a saving captain, or the author of salvation.

To give repentance. They show here how Christ reigns to save the people, namely, when he brings his own to repentance and reconciles them to God through the remission of sins. Furthermore, we know that the essence of the gospel is contained in these two things.

Therefore, the apostles do not only defend their cause, but they also preach the office of Christ abundantly, so that they might win even some of Christ's mortal enemies, if possible. Furthermore, we have previously explained what the word repentance signifies: it is an inward turning of a person to God, which subsequently shows itself by external works.

For Christ gives us the Spirit of regeneration for this reason: that he may renew us inwardly, so that a new life may afterward follow the newness of the mind and heart. And if it is Christ's role to give repentance, then it follows that it is not something within human power.

And surely, since it is a kind of wonderful reformation (or re-fashioning) which makes us new creatures, repairs in us the image of God, and brings us out of the bondage of sin into the obedience of righteousness, it is as impossible for people to convert themselves as to create themselves.

Repentance is, I grant, a voluntary conversion, but from where do we get this will, except only because God changes our heart, so that it may be made flesh from a heart of stone, flexible from hard and stubborn, and finally, righteous from wicked (Ezekiel 11:19)? And this happens when Christ thus regenerates us by his Spirit. This is not given in a moment, but it must be increased daily throughout our whole life, until we are fully joined to God, which will be when we have put off our flesh.

This is, indeed, the beginning of repentance: when a person, who previously was turned away from God, renounces the world and himself, and resolves to lead a new life. But because when we have entered the way, we are far from the goal, we must by all means go forward continually.

We have both through the benefit of Christ. For as he begins repentance in us, so he also gives us perseverance. This is an inestimable grace, but it would do us little good unless it were coupled with forgiveness of sins. For Christ both finds us enemies of God at first, and there are also always vices remaining in us which cause disagreement between God and us, so that he might justly be offended with us rather than merciful to us. And in this our righteousness consists: if God does not impute our sins to us.

Therefore, this latter grace must never be separated from them. Indeed, the gospel will be lame and corrupt unless it consists of these two parts: that is, unless people are taught that they are reconciled to God by Christ through the free imputation of righteousness, and that they are re-fashioned into newness of life by the Spirit of regeneration. Thus, we briefly understand how we must obtain salvation in Christ.