Clarke's Bible Commentary - Luke 24:47
Verse 47. Repentance] See its nature fully explained on Matthew iii. 1. Remission of sins] afesin amartiwn, The taking away-removal of sins, in general every thing that relates to the destruction of the power, the pardoning of the guilt, and the purification of the heart from the very nature of sin.
Should be preached in his name] See the office of a proclaimer, herald, or preacher, explained in the note on Matt. iii. 1, and particularly at the end of that chapter. In his name-On his authority, and in virtue of the atonement made by him: for on what other ground could the inhabitants of the earth expect remission of sins? Among all nations] Because God wills the salvation of ALL; and Jesus Christ by his grace has tasted death for EVERY man. Heb. ii. 9.
Beginning at Jerusalem] Making the first overtures of mercy to my murderers! If, then, the sinners of Jerusalem might repent, believe, and be saved, none, on this side hell, need despair.
John Gill's Bible Commentary
Ver. 47. And that repentance and remission of sins , etc.] 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 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, ( <19B002> Psalm 110:2, Isaiah 2:3) 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.
Matthew Henry Commentary
Verses 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 ou minds, rise from mistakes concerning Christ. All the troublesom thoughts which rise in our hearts at any time, are known to the Lor 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 me should be taught the nature and necessity of repentance, in order to the forgiveness of their sins. And these blessings were to be sough 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 tha to be made to understand the Scriptures.
Greek Textus Receptus
και 2532 CONJ κηρυχθηναι 2784 5683 V-APN επι 1909 PREP τω 3588 T-DSN ονοματι 3686 N-DSN αυτου 846 P-GSM μετανοιαν 3341 N-ASF και 2532 CONJ αφεσιν 859 N-ASF αμαρτιων 266 N-GPF εις 1519 PREP παντα 3956 A-APN τα 3588 T-APN εθνη 1484 N-APN αρξαμενον 756 5671 V-AMP-NSN απο 575 PREP ιερουσαλημ 2419 N-PRI
Vincent's NT Word Studies
47. Should be preached. See on preacher, 2 Pet. ii. 5.In his name. On the foundation of (epi). See on Matt. xxiv. 5.
Remission. See on ch. iii. 3, and on forgiven, Jas. v. 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." 12
Robertson's NT Word Studies
24:47 {Beginning} (arxamenoi). Aorist middle participle of arcw, but the nominative plural with no syntactical connection (an anacoluthon).
