19 "Repent therefore, and turn again, that your sins may be blotted out, so that there may come times of refreshing from the presence of the Lord,
*Minor differences ignored. Grouped by changes, with first version listed as example.
Repent We must note, that when he exhorteth unto repentance, he doth also declare that there is remission of sins prepared for them before the face of God. For, as I said of late, no man can be stirred up to repentance, unless he have salvation set before him; but he which doth despair of pardon, being, as it were, given over unto destruction already, doth not fear to run headlong against God obstinately. Hereby it cometh to pass that the Papists cannot deliver the doctrine of repentance. They babble, indeed, very much concerning the same; but because they overthrow the hope of grace, it cannot be that they should persuade their disciples unto the study of repentance. Moreover, I confess that they babble a little touching forgiveness of sins; but because they leave men's souls in doubt and in fearfulness, and, furthermore, do cast them as it were into a labyrinth, (or place out of which they know not how to come,) this part of the doctrine being corrupt, they confound the other also.
Repent ye - See the notes on Matthew 3:2.
Therefore - Because of your sin in putting Jesus to death, and "because" he is the Messiah, and God through him is willing to show mercy to the chief of sinners.
And be converted - This expression conveys an idea not at all to be found in the original. It conveys the idea of "passivity," be "converted," as if they were to yield to some foreign influence I that they were now resisting. But the idea of being "passive" in this is not conveyed by the original word. The word means properly to "turn; to return to a path from which one has gone astray; and then to turn away from sins, or to forsake them." It is a word used in a general sense to denote "the whole turning to God." That the form of the word here ἐπιστρέψατε epistrepsate does not denote passivity may be clearly seen by referring to the following places where the same form of the word is used: Matthew 24:18; Mark 13:16; Luke 17:31; 1-Thessalonians 1:9. The expression, therefore, would have been more appropriately rendered "repent and turn, that your sins," etc. "To be converted" cannot be a matter of obligation, but to "turn to God" is the duty of every sinner. The crimes of which he exhorted them to repent were those pertaining to the death of the Lord Jesus, as well as all the past sins of their lives. They were to turn from the course of wickedness in which they and the nation had been so long walking. That your sins, etc. In order that your sins may be forgiven. Sin cannot be pardoned before man repents of it. In the order of the work of grace, repentance must always precede pardon. Of course, no man can have evidence that his sin is pardoned until he repents. Compare Isaiah 1:16-20; Joel 2:13.
May be blotted out - May be forgiven, or pardoned. The expression "to blot out sins" occurs also in Isaiah 43:25; Psalm 51:1, Psalm 51:9; Jeremiah 18:23; Nehemiah 4:5; Isaiah 44:22. The expression "to blot out a name" is applied to expunging it from a "roll," or "catalog," or "list," as of an army, etc. Exodus 32:32-33; Deuteronomy 9:14; Deuteronomy 25:19; Deuteronomy 29:29, etc. The expression to "blot out sins" is taken from the practice of creditors charging their debtors, and when the debt is paid, cancelling it, or wholly removing the record. The word used here properly refers to the practice of writing on tables covered with wax, and then by inverting the stylus, or instrument of writing, smoothing the wax again, and thus removing every trace of the record. This more entirely expresses the idea of pardoning than blotting does. It means wholly to remove the record, the charge, and every trace of the account against us. In this way God forgives sins.
When the times - The word ὅπως hopōs, rendered "when," is commonly rendered that, and denotes the "final cause," or the "reason" why a thing is done, Matthew 2:23; Matthew 5:16, Matthew 5:45, etc. By many it has been supposed to have this sense here, and to mean, "repentin order that the times of refreshing may come," etc. Thus, Kuinoel, Grotius, Lightfoot, the Syriac version, etc. If used in this sense, it means that their repentance and forgiveness would be the means of introducing peace and joy. Others have rendered it, in accordance with our translation, "when," meaning that they might find peace in the day when Christ should return to judgment, which return would be to them a day of rest, though of terror to the wicked. Thus, Calvin, Beza, the Latin Vulgate, Schleusner, etc. The grammatical construction will admit of either, though the former is more in accordance with the usual use of the word.
The objection to the former is, that it is not easy to see how their repenting, etc., would be the means of introducing the times of refreshing. And this, also, corresponds very little with the design of Peter in this discourse. That was to encourage them to repentance; to adduce arguments why they should repent, and why they might hope in his mercy. To do this, it was needful only to assure them that they were living under the times graciously promised by God the times of refreshing, when pardon might be obtained. The main inquiry, therefore, is, What did Peter refer to by the times of refreshing, and by the restitution of all things? Did he refer to any particular manifestation to be made then, or to the influence of the gospel on the earth, or to the future state, when the Lord Jesus shall come to judgment? The idea which I suppose Peter intended to convey was this: "Repent, and be converted. You have been great sinners, and are in danger. Turn from your ways, that your sins may be forgiven."
But then, what encouragement would there be for this? or why should it be done? Answer: "You are living under the times of the gospel, the reign of the Messiah, the times of refreshing. This happy, glorious period has been long anticipated, and is to continue to the close of the world. The period which will include the restitution of all things, and the return of Christ to judgment, has come, and is, therefore, the period when you may find mercy, and when you should seek it, to be prepared for his return." In this sense the passage refers to the fact that this time, this dispensation, this economy, including all this, had come, and they were living under it, and might and should seek for mercy. It expresses, therefore, the common belief of the Yews that such a time would come, and the comment of Peter about its nature and continuance. The belief of the Jews was that such times would come.
Peter affirms that the belief of such a period was well founded a time when mercy may be obtained. That time has come. The doctrine that it would come was well founded, and has been fulfilled. This was a reason why they should repent, and hope in the mercy of God. Peter goes on, then, to state further characteristics of that period. It would include the restitution of all things, the return of Christ to judgment, etc. And all this was an additional consideration why they should repent, and turn from their sins, and seek for forgiveness. The meaning of the passage may therefore be thus summed up: "Repent, since it is a true doctrine that such times would come: they are clearly predicted; they were to be expected; and you are now living under them. In these times; in this dispensation, also, God shall send his Son again to judge the world, and all things shall be closed and settled forever. Since you live under this period, you may seek for mercy, and you should seek to avoid the vengeance due to the wicked, and to be admitted to heaven when the Lord Jesus shall return."
Times of refreshing - The word rendered "refreshing," ἀνάψυξις anapsuxis, means properly "breathing," or "refreshment," after being heated with labor, running, etc. It hence denotes "any kind of refreshment, as rest, or deliverance from evils of any kind." It is used nowhere else in the New Testament, except that the verb is used in 2-Timothy 1:16, "Onesiphorusoft refreshed me, and was not ashamed of my chain." He administered comfort to me in my trials. It is used by the Septuagint in the Old Testament nine times: Exodus 8:15, "But when Pharaoh saw that there was respite"; that is, cessation or rest from the plagues, Hosea 12:8; Jeremiah 49:31; Psalm 69:11, etc. In no place in the Old Testament is the word applied to the terms of the gospel. The idea, however, that the times of the Messiah would be times of rest, ease, and prosperity, was a favorite one among the Jews, and was countenanced in the Old Testament. See Isaiah 28:12, "To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing," etc. They anticipated the times of the gospel as a period when they would have rest from their enemies, a respite from the evils of oppression and war, and great national prosperity and peace. Under the idea that the happy times of the Messiah had come, Peter now addresses them, and assures them that they might obtain pardon and peace.
Shall come - This does not mean that this period was still future, for it had come; but that the expectation of the Jews that such a Messiah would come was well founded. A remarkably similar construction we have concerning Elijah Matthew 17:11, "And Jesus answered and said, Elias truly shall first come, and restore," etc.; that is, the doctrine that Elijah would come was true, though he immediately adds that it had already taken place, Acts 3:12. See the notes on that place.
From the presence of the Lord - Greek: "From the face of the Lord." The expression means that God was "its author." From the face of the Lord means "from the Lord himself:" Mark 1:2, "I send thy messenger before thy face," that is, before thee. Compare Malachi 3:1; Luke 1:76; Luke 2:31.
Repent ye therefore - Now that ye are convinced that this was the Messiah, let your minds be changed, and your hearts become contrite for the sins you have committed.
And be converted - ΕπιϚρεψατε, Turn to God through this Christ, deeply deploring your transgressions, and believing on his name; that your sins may be blotted out, which are not only recorded against you, but for which you are condemned by the justice of God; and the punishment due to them must be executed upon you, unless prevented by your repentance, and turning to him whom ye have pierced. The blotting out of sins may refer to the ceremony of the waters of jealousy, where the curse that was written in the book was to be blotted out with the bitter water. See the note on Numbers 5:23. Their sins were written down against them, and cried aloud for punishment; for they themselves had said, His blood be upon us, and upon our children, Matthew 27:25; and unless they took refuge in this sacrificial blood, and got their sins blotted out by it, they could not be saved.
When the times of refreshing shall come - Dr. Lightfoot contends, and so ought all, that ὁπως αν ελθωσι καιροι αναψυξεως, should be translated, That the times of refreshing May come. Αναψυξις, signifies a breathing time, or respite, and may be here applied to the space that elapsed from this time till the destruction of Jerusalem by the Romans. This was a time of respite, which God gave them to repent of their sins, and be converted to himself. Taking the word in the sense of refreshment in general, it may mean the whole reign of the kingdom of grace, and the blessings which God gives here below to all genuine believers, peace, love, joy, and communion with himself. See on Acts 3:21 (note).
Repent ye therefore,.... The Ethiopic version adds, "and be baptized"; see Gill on Acts 2:38,
and be converted. The apostle's sense is, repent of the sin of crucifying Christ, which is what he had been charging them with, and turn unto him, and acknowledge him as the Messiah; receive his doctrines, and submit to his ordinances; externally reform in life and conversation, and bring forth fruits meet for repentance, such as will show it to be true and genuine:
that your sins may be blotted out; or forgiven, see Psalm 51:9. Not that repentance and reformation procure the pardon of sin, or are the causes of it, for forgiveness is entirely owing to the free grace of God, and blood of Christ; but inasmuch as that is only manifested and applied to repenting and converted sinners; and who are encouraged to repent, and turn to the Lord from the promise of pardon; it is incumbent on them, and is their interest so to do, that they may have a discovery of the remission of their sins by the blood of Christ. Though no other repentance and conversion may be here meant than an external one; and the blotting out of sin, and forgiveness of it, may intend no other than the removing a present calamity, or the averting a threatened judgment, or the deliverance of persons from national ruin, Exodus 32:32. These Jews had crucified the Lord of glory, and for this sin were threatened with miserable destruction; the apostle therefore exhorteth them to repentance for it, and to a conversion to the Messiah, that so when ruin should come upon their nation, they might be delivered from the general calamity; when it would be terrible times to the unbelieving and impenitent Jews, but times of refreshment, ease, peace, and rest from persecution, to the believers, as is next expressed.
When the times of refreshing shall come from the presence of the Lord; or "that the times of refreshing may come", as the Syriac version; either seasons of spiritual refreshment, joy, and peace, through the great and precious promises of the Gospel, and by the application of the blood and righteousness of Christ, to such penitent and converted sinners; which refreshment and comfort come from the Lord, and are accompanied with his gracious presence: or else seasons of rest, and deliverance from the violent heat of persecution; which was the case of the saints at the destruction of Jerusalem; they were not only saved from that ruin, but delivered from the wrath of their most implacable enemies. The Ethiopic version renders it, "and the day of mercy shall come from the presence of the Lord", repenting sinners find mercy; and a discovery of pardon is a time of mercy; and when God grants this, he affords his presence. The Jews call the world to come a time of refreshment; and say (b),
"better is one hour , "of refreshment", in the world to come, than the whole life of this world.''
(b) Pirke Abot, c. 4. sect. 17.
The absolute necessity of repentance is to be solemnly charged upon the consciences of all who desire that their sins may be blotted out, and that they may share in the refreshment which nothing but a sense of Christ's pardoning love can afford. Blessed are those who have felt this. It was not needful for the Holy Spirit to make known the times and seasons of these dispensations. These subjects are still left obscure. But when sinners are convinced of their sins, they will cry to the Lord for pardon; and to the penitent, converted, and believing, times of refreshment will come from the presence of the Lord. In a state of trial and probation, the glorified Redeemer will be out of sight, because we must live by faith in him.
when the times of refreshing shall come--rather, "in order that the times of refreshing may come"; that long period of repose, prosperity and joy, which all the prophets hold forth to the distracted Church and this miserable world, as eventually to come, and which is here, as in all the prophets, made to turn upon the national conversion of Israel.
Repent ye therefore. The same command given on the great occasion of Pentecost (Acts 2:38). Repentance is not sorrow, but the fruit of sorrow (2-Corinthians 7:10). Those, on Pentecost, pierced to the heart were told to repent. Judas sorrowed unto death, but did not come to repentance. Repentance is an internal change resulting, not from remorse, but from conviction of sin and godly sorrow for it. The Greek term means a change of mind. It is the change of determination or will, the resolve to turn from sin to God, what, in religious language, is often styled "a change of heart."
And be converted. In the Revision, Turn again. The Greek term is not passive, but active. The command is to do some act, not to have something done to us. The Greek term (Epistrepho) occurs thirty-nine times in the New Testament and is uniformly in the active voice. A false idea is given in the Common Version by making it passive. To repent, or change the heart, is the internal change wrought by faith, and this is to be followed by a definite act, to turn. If one is on the wrong road, is convicted of this, repents of it, the result is an act, to "turn," and then to go the right way. This figure applies to the sinner. Convicted of sin, repentant, there must be some outward act of turning. That act, following repentance, is given in Acts 2:38. The penitent is required to be baptized, and then to go on in the new way following Jesus. "Baptism is not here expressly named, as in Acts 2:38, but was now understood of itself, seeing that thousands had been baptized, and the thought is suggested in the figurative expression in order that your sins may be blotted out, namely, by the water of baptism."--Meyer. "In a similar exhortation (Acts 2:38) Peter adds, 'Be baptized,' but this would now be understood."--Dean Howson. See Acts 22:16.
When the times of refreshing shall come. The Revision is correct, "That so there may come," etc. In Acts 2:38 the steps are, (1) Repentance, (2) baptism, (3) remission of sins, (4) the gift of the Holy Spirit. Here, the order is (1) Repentance, (2) to turn, (3) the blotting out of sins, (4) the seasons of refreshing. One passage aids in interpreting the other.
Be converted - Be turned from sin and Satan unto God. See Acts 26:20. But this term, so common in modern writings, very rarely occurs in Scripture: perhaps not once in the sense we now use it, for an entire change from vice to holiness. That the times of refreshing - Wherein God largely bestows his refreshing grace, may come - To you also. To others they will assuredly come, whether ye repent or no.
*More commentary available at chapter level.