Luke 24:47

The few words in Luk 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, 2Co 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, Psa 2:8; Isa 49:6; Dan 7:14; Hos 2:23; Joe 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, Mat 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, Psa 2:6. So Psa 110:2; Isa 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, Act 13:38,46.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

24:47 The Old Testament was the universal proclamation of the Gospel to all the nations: See Isa 42:6; 49:6; Joel 2:28-32; Amos 9:11-12; Acts 2:17-21; 13:47; 15:16-18.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Luk 24:47. Ἀρξάμενον) The Accusative absolute, as in Act 10:37 [οἴδατε τὸ γενόμενον ῥῆμα—ἀρξάμενον ἀπὸ τῆς Γαλιλαίας].

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk 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.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

The Apostles who are the preachers of the Gospel beginning at Jerusalem.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

beginning at Jerusalem--(1) As the metropolis and heart of the then existing kingdom of God:--"to the Jew first" (Rom 1:16; Act 13:46; Isa 2:3, see on Mat 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 Mat 23:37).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 47. Repentance] See its nature fully explained on Mt 3:1.

Remission of sins] αφεσιν αμαρτιων, 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, Clarke's note on "Mt 3:1", and particularly at the end of that chapter. See Clarke on Mt 3:17

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 2:9.

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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(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 Act_1:8, words that closely resemble these are placed at the end of the forty days, which are there distinctly recognised.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

47. remission of sins] See on Luk_1:77.“Your sins are forgiven you for His name’s sake,” and 1Jn_2:12.

among all nations] See Gen_12:3, “all families of the earth.” Psa_22:27, “all kindreds of the nations.” Isa_49:6, “a light to the Gentiles,” &c. See on Luk_2:32.

beginning at Jerusalem] “For out of Zion shall go forth the law, and the word of the Lord from Jerusalem,” Isa_2:3; Mic_4:2.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And it came to pass, while he blessed them,.... Just as he was finishing the words, by which he expressed the blessings he bestowed on them:

he was parted from them; as Elijah was from Elisha: their spiritual and mystical union by him remained, which is indissoluble; nor was his gracious presence from them withdrawn; nor was this parting in anger and resentment, as he sometimes does withdraw from his people, on account of their sinful conduct, in a little wrath, for a moment, resenting their unbecoming carriage; but this parting was while he was blessing them, and was only in body; his heart was still with them; it was a withdrawing of his corporeal presence from them, and that but for a while; he will come again a second time from heaven, from whence the saints expect him, and then they will meet, and never part more: and carried up into heaven; by his divine power, as God, by virtue of which he ascended himself, he went up gradually, till he became invisible to his disciples; or through the agility of his human body; for the bodies of the saints, when raised, will be like the angels, swift and nimble, and capable of moving from place to place, and of ascending and descending; and much more the glorious body of Christ, according to which, theirs will be conformed; though neither of these deny the use of means, that might be made, as of a cloud, and of angels; for a cloud received him out of the sight of the apostles; and there were the twenty thousand chariots of God, even thousands of angels, which attended him, when he ascended on high, and in which he may be properly said to be carried up into heaven, Act 1:9 where he was received with a welcome, by his Father, by all the glorified saints, and holy angels, and where he is placed in human nature, at the right hand of God; is crowned with glory, and honour, and exalted above all creatures, human or angelic; and where he will remain until the time of the restitution of all things, and then he will descend to judge the quick and dead. The Arabic and Ethiopic Versions read both these clauses actively, "he parted himself", or "he departed from them, and went up into heaven"; and so reads the Syriac version the last clause.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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

Ver. 47. And that repentance, &c.] Blessed be God, saith one, that after our shipwreck by Adam, there is such a plank as repentance for a poor sinner to swim to heaven upon. It is a mourning for sin, as it is offensivum Dei, et aversivum a Deo. It is commissa plangere, et plangenda non committere, as Ambrose hath it; to bewail what is done amiss, and to do so no more.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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 Act 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, Act 13:46.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Beginning at Jerusalem. The sense is, that they were first to preach to the Jews, and afterwards to all nations. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

And that repentance and remission of sins should be preached in his Name among all nations. This is more definitely expressed in Mat_28:19 and Mar_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. (Act_1:8) Psa_110:2, contains the prophecy that from Zion should first proceed the proclamation.

The solemn charge.

It is an allowable curiosity to wonder how the apostles of our Lord received this "their solemn charge.

1. They must have been greatly impressed by its extreme seriousness; they were to preach repentance and remission of sin "among all nations. " And although they did not know as we do what that meant, and how wide was the range of the Saviour"s purpose, they could realize as we cannot how deep and bitter would be the enmity which a gospel of the crucified Nazarene would encounter, more especially in Jerusalem.

2. But they may have been powerfully sustained by the presence of the Lord himself. The "power or" his resurrection" was then upon their souls; they were to go forth in his Name, who had just triumphed over man"s last and greatest enemy death. What could they not do through him? If we ask what was the message, in its fulness, which they were charged to deliver, we reply

I REPENTANCE AS CHRIST HAD PREACHED IT. They were to preach repentance in his Name. Therefore of the kind which he demanded. And this was no mere outward amendment; it was not found in the external habits of devotion; no amount of almsgiving, fasting, prayers, would constitute it. It meant:

1. Self-condemnation. Not necessarily the exhibition of overwhelming emotion, but the decided and deep conviction of our own unworthiness, and real regret for wrong done and for service withheld in the past.

2. The return of the heart to God. The coming back from the far country of estrangement, or forgetfulness, or denial and open enmity, and the seeking anew the Father"s face and favour.

3. The outcasting from the soul of all tolerance of evil, so that sin is not only shunned but hated.

4. The pursuit of all moral excellency; to be attained by the study and the love of the great Exemplar himself. And this repentance, real and thorough, was to be immediate. There was to be no guilty and dangerous postponement; as soon as the soul recognized its duty it was to start on the true and right course.

II REMISSION AS CHRIST OFFERED IT. And this was:

1. Full. It was a forgiveness without reserve. The son (of the parable, Lu 15) was not relegated to the servants" hall, though he had thought of asking for no more than that. He was admitted to the full honour of sonship; he was to wear the best robe and the ring, and he was to sit down to the table which was loaded in his honour. The mercy we receive through Christ, and which is to be offered "in his Name," is no imperfect thing; it is full, entire, complete. All past transgressions are absolutely forgiven, so that they will never be alleged against us or stand between us and the love of God. We ourselves are taken into the gracious favour of our heavenly Father, admitted to his family, counted among his own children, constituted his heirs, having freest access to his presence, welcome to call him by the most endearing name.

2. Immediate. There is no probation or apprenticeship to be served; we have not to wait to approve ourselves; we are not sentenced to any form of expiation by menial service before we gain our childhood. At once, so soon as we return in spirit unto God, that moment we are welcomed to the side and to the home of our Father.

3. In faith. We are to seek and to find forgiveness "in Christ"s Name," i.e. in the exercise of a simple but living faith in him as in our Divine Saviour. So the apostles evidently understood their Master. (see Act_10:43 Act_13:38, 39 1Pe_1:8, 9 1Jn_2:12) Thus the ascended Saviour instructed the "abortive-born apostle", (Act_26:18) and thus that faithful witness continually taught. (see Act_20:21) Those who speak for Christ are to invite all sinful men to put their trust in him, the Saviour of mankind, the "Propitiation for the sins of the world," and, accepting him as such, to take the full, free mercy of God unto eternal life.

Such was the message which the apostles were solemnly charged to deliver. There was in this great instruction:

1. One charge which they were more particularly to observe they were to begin at Jerusalem. It was right they should begin there, for it was there that all "these things" (ver. 48) were known and could be attested; and, beginning there, the grace and the magnanimity of the Crucified One would be more abundantly manifested.

2. Another, which more particularly affects ourselves this message of mercy is to be carried to "all nations." It is "the common salvation," needed by all and fitted for all, to work out and send forth which the Lord Jesus lived and died. C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Beginning at Jerusalem - This was appointed most graciously and wisely: graciously, as it encouraged the, greatest sinners to repent, when they saw that even the murderers of Christ were not excepted from mercy: and wisely, as hereby Christianity was more abundantly attested; the facts being published first on the very spot where they happened.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

sins

Sin. (See Scofield "Rom 3:23").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

47. ἄφεσιν. See on Luk 1:77; 1Jn 2:12.

εἰς πάντα τὰ ἔθνη. See Luk 2:32; Gen 12:3; Psa 22:27; Isa 49:6.

ἀπὸ Ἱερουσαλήμ. Isa 2:3; Mic 4:2.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

47. ἀρξάμενοι] See reff. The substance of the preaching of the Gospel literally corresponded to this description—see Act 2:38: μετανοήσατε, καὶ βαπτισθήτω ἕκαστος ὑμῶν ἐπὶ τῷ ὀν. Ἰησοῦ χρ. εἰς ἄφεσιν ἁμαρτιῶν,—were the words of the first sermon preached at Jerusalem.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

47. ἐπὶ τῷ ὀνόματι αὐτοῦ. “On the basis of all that His name implies”: it is His Messiahship which makes repentance effectual, Comp. the use of ἐπὶ τῷ ὀν. 9:48, 21:8; Act 4:17, Act 4:18, Act 4:5:28, 40, etc.

μετάνοιαν εἰς ἀφεσιν ἁμαρτιῶν. The εἰς (א B, Boh. Syr.) was corrected to καί (A C D N X etc.) on account of the second εἰς. The εἰς is confirmed by 3:3; Mat 26:28; Mar 1:4: comp. τὴν μετάνοιαν εἰς ζωήν (Act 11:18). Comp. also Mat 23:19.

ἀρξάμενοι. It I difficult to decide between taking this as a rather violent inacoluthon, as if “that ye should preach” had preceded, and making it the beginning of a new sentence, “Beginning from Jerusalem ye are witnesses of these things.” The former is perhaps better. The correction ἀρξάμενον (A C3 etc.) is meant to agree with τὸν Χριστόν, or perhaps to be an impers. acc. abs. like ἐξόν, παρόν. Comp. ἀπὸ δὲ Ποσειδηΐου πόλιος, ἀρξάμενον ἀπὸ ταύτης μέχρι Αἰγύπτου (Hdt. iii. 91, 1). The priority of the Jewish nation in its right to the Gospel is still acknowledged, in spite of their rejection of the Messiah. D has ἀρξαμένων, d incipientium.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Should be preached. See on preacher, 2Pe 2:5.

In his name. On the foundation of [επι] . See on Mt 24:5.

Remission. See on ch. Luk 3:3, and on forgiven, Jas 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." 12

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.