Acts 17:30

Act_17:30

The times of this ignorance God winked at.

God and the times of ignorance

1. Surrounded by the representatives of the great philosophic schools, and with the beautiful objects of Pagan devotion on every side, Paul characterises the error of idolatry as a mark of ignorance. It was a severe thing to say to a people who cherished the past so fondly, and who boasted of their culture; and perhaps not the least irritating thing was that Paul represented his own God--that God so new and strange to his hearers--as tolerating their worship as a matter which in no way concerned His own honour.

2. This raises the difficult question concerning certain things which God has permitted to run their course in past ages, which will not bear the test of even the lowest Christian morality.

3. As we study the Bible history, we see two movements in progress simultaneously. One the natural historic movement; i.e., the progress of a history, like that of Israel, e.g., according to the natural laws under which nations mature, such as climate, soil, migration, conquest. There are those who refuse to see in Biblical history anything more than this. But mothers detect another influence which gives character and direction to the other--the providential movement, the outworking of a Divine purpose. Thus, where the philosopher sees only the migration of a tribe under some physical pressure, the religious historian hears the Lord say unto Abraham, Get thee out from thy kindred and from thy fathers house.

4. Now, our difficulty arises out of the fact that these two movements are mysteriously intertwined; that Gods design works itself out through much which, to an educated Christian sense, is cruel and selfish, and by means of men who fall below even the lower types of the social morality of our day. Certainly, if we were called on to select types of devout servants of God, we should not choose Samson nor Barak, nor even Gideon; and yet they are placed in the New Testament among the heroes of faith. Or, there is that horrible business of the Canaanites, which, in some aspects at least, must, I fear, continue to be a puzzle. Take the matter of genealogy--that line which we should naturally suppose would have been kept absolutely pure--our Lords human descent. And yet it is not so: Judah and Rahab are both in it. Such illustrations show us that, in the Bible, the natural and the providential currents mingle; so that, to human eyes, Gods work in history seems discoloured by human passion and infirmity.

5. Now these facts involve difficulties; but we can nevertheless discover, running through them, some straight tracks leading us to three general principles.

I. That there is a progress in the Divine revelation in the Bible, from limited to fuller revelation, from contracted to expanded views of God and truth. Take--

1. The Incarnation. There is a fulness of time which must come before the Redeemer can be revealed; until then there are foreshadowings, types, prophecies. Now, after Christ has come, the same law holds. He plainly tells the disciples, I have many things to say unto you, but ye cannot bear them now, etc.

2. Immortality. How imperfect its revelation in the earlier Scriptures!

3. Spirituality in life and worship. Is there not a distinct progress from a religion which required the complicated apparatus of altars, etc., to that which intelligently accepts the truth that God is a Spirit? So, too, there is a progress from the morality which must be kept to duty by minute precepts, to the freedom with which Christ makes His disciples free, throwing them upon the guidance of the conscience enlightened by His Spirit.

II. But this principle necessitates a second--that of accommodation.

1. If we read the Old Testament expecting to find New Testament standards and principles in operation, we shall be constantly disappointed and puzzled. When you read the Book of Judges, for instance, you cannot help saying, These characters are not for my imitation. You cannot help thinking that there is a terrible inconsistency if you do not recognise the facts of progress in and accommodation of revelation to the actual condition of mankind. You cannot expect the full tide of Christian revelation to fit the moral conditions of Israel before Sinai. And therefore we find that God adapts His revelation to them, giving them symbols and rites. What was the revelation of God in human form but an accommodation? Man would not understand God by hearing that God was a Spirit; and so the Infinite took upon Himself the form of a servant. And there is a glory to be revealed; we might as properly ask why God does not fit us at once to receive its full weight? We know simply that that is not His way; that we could not bear it if it were revealed.

2. But this principle goes farther. God gives temporary sanction to certain things which will not stand the test of Christian morality. There is polygamy, for instance, which the New Testament refuses to recognise. Slavery was incorporated into the Mosaic law. God might have brought the ages of Deborah and Samson up to the level of the Sermon on the Mount, but He did not. He might have worked out His purpose by new methods specially devised; but He took mens crudity--the practice of war, etc.

as they were, and let them work themselves out according to the spirit and methods of their age.

3. Christ recognised this fact clearly enough. Moses, because of the hardness of your hearts, suffered you. What was Christs baptism by John but a temporary adaptation to crude religious conceptions? What else did He mean by suffer it now? Or do not His words point back to a similar accommodation? Ye have heard that it hath been said by them of old time; but I say unto you something better.

III. To these we must add a third principle, without which the whole question would be left in worse confusion than before--viz., that through this partial, growing, and accommodated revelation, God is continually working towards His own perfect ideal. If you once admit this fact of a progressive revelation, the character of the revelation must be judged by its general tendency and outcome. Suppose I give a peach stone to a man who had never seen a peach, and tell him that, if he would plant it, it would yield a delicious fruit; and if, after a few weeks, he should dig it up, and finding the seed just sprouting, should come jeering, and saying, Do you call that a delicious thing? you all see what the proper answer would be. Back of the fruit is a long process, and you cannot pronounce upon the meaning or the quality of that process until the tree is grown. Then all becomes plain. So back of the perfect law and manhood of the gospel lies this slow, moral growth of humanity. When you once perceive that the Bible means Christ, that the history recorded in the Bible moves steadily toward Christ, then you may begin to understand that Gods toleration and accommodation are simply parts of the process which is to issue in the cheerful subjection of a man in Christ to the perfect law of the gospel. When you want to form a judgment of some great historic man, you read his life backward in the light of his glorious prime. Do you blame his father because he bore with the boys childish folly, and accommodated his own higher wisdom to the lads ignorance and crudity? But, with all its accommodations, Gods economy is never content to leave the man or the people in the condition to which it accommodates itself. It accommodates itself to raise. Its testimony against sin is clear throughout. There is a very significant passage at the close of Heb_11:1-40, in which these Old Testament saints are ranked among the heroes of faith: God having provided some better thing for us, that they, apart from us, should not be made perfect. What does this teach but that Gods purpose in the education of men does not fulfil itself in any man or generation of men, but in the whole history of mankind. Finally, we must not leave this subject without alluding to the practical conclusion which Paul draws from Gods forbearance in past ages: But now He commandeth men that they should all everywhere repent. In other words, Gods tolerance in the past is a warning against presuming on His forbearance in the present. God bore with the crudeness and ignorance of the men of olden time, in order that men of a later and more enlightened day should have no excuse for claiming His forbearance. A very different conclusion this from that of those who make this Old Testament record a ground of attack upon Gods character, and a reason for rejecting His later revelation in Christ. As we in happier times read of those old days, our proper sentiment is that of wonder at the patience of God through all these ages, of admiration at the wisdom of His forbearance, of congratulation that He has provided some better thing for us.

2. This history is reproduced, on a smaller scale, in your individual life. You have had your times of ignorance; and though you have had less excuse than they had, yet how your life has been marked by the forbearance of God! What is the practical result of this forbearance? Has it led you to a true estimate of sin? Has it led you to the Lamb of God, which taketh away sin? or are those terrible words of the apostle verified in you, Or despisest thou the riches of His goodness and forbearance and long-suffering, etc. (Rom_2:4-6). (M. R. Vincent, D. D.)

Past forbearance and present duty

I. The exhortation consists of two parts--

1. The censure of the past times.

(1) They were times of ignorance, and that easily leadeth into error. But now the light of the gospel was brought to them, God did more peremptorily insist upon His right, and commanded them to repent; for the practices of ignorance will not become a time of knowledge (1Pe_1:14). There was a time when we knew neither the terror, nor the sweetness of the Lord, but securely lived in sin; what we did then will misbecome us now (Rom_13:12). Sins are more aggravated in times of more full gospel light (Joh_3:19).

(2) God winked at these times.

(a) The meaning. Certainly it is not meant that God allowed their idolatries; that would entrench upon His honour, and hinder their repentance. First. Some think it speaketh indulgence. God looked not after them to punish them for their idolatries. Ignorance is sometimes made an excuse a tanto, though not a toto (Act_3:17; 1Ti_1:13). Secondly. Others think it speaketh a judgment. God neglected those times, or regarded them not (Act_6:1; Heb_8:9). To this sense I incline, partly because it is so explained in a parallel place (Act_14:16-17), because it agreeth with the thing itself (Psa_147:19-20), and because God did punish the ignorance and error of the Gentiles by giving them up to vile affections (Rom_1:24). But yet I do not exclude the former sense, because though the idolatry of the nations continued for many years, yet God continued many signal temporal mercies to them.

(b) The necessity and use of this reflection. It is an answer to their cavil (verse 18), and Paul, as much as in him lieth, taketh off the prejudice of the practice of former times by a prudent and soft censure (1Co_2:8), and insinuateth that ignorance doth not wholly excuse those that err, but rather commendeth the Lords patience.

2. The duty of the present time. The duty pressed is repentance, which is here represented not as an indifferent and arbitrary thing, but as expressly and absolutely commanded, and that universally.

II. The argument or motive.

1. As propounded.

(1) The circumstances.

(a) The time appointed is put for a certain fixed space of time. The work cannot well be despatched in twenty-four hours. When this time will be we cannot tell, for God hath not revealed it (Mat_24:36); and therefore it is curiosity to inquire, and rashness to determine (Act_1:7). It is enough for us to believe the thing, which is not strange to reason, that God should call His creatures to account.

(b) The manner--In righteousness. But doth God ever judge the world otherwise than in righteousness? No; but (Gen_18:25). He now judgeth the world in patience, but then in righteousness.

(c) The person. Why doth he call Christ man, rather than God? First. With respect to the Gentiles incapacity to apprehend the mystery of the Trinity or the Incarnation; and it concerneth us to dispense truths as people are able to bear them. Secondly. Christ is to discharge this office in the visible appearance of man. As the judgment was to be visible, so the judge (Tit_2:13; 2Ti_4:8; Mat_24:30). Thirdly. This power is given to Christ as a recompense of His humiliation (Php_2:9-10; cf. Rom_14:10-11).

(2) The subsequent proof: Whereof He hath given assurance to all men, in that He hath raised Him from the dead. That is a sufficient testimony to convince the whole world. The Resurrection is a certain proof and argument of the dignity of Christs Person (Rom_1:4), and His office and doctrine (Joh_5:27-29).

2. What influence this hath upon repentance.

(1) The very day appointed inferreth a necessity of change both of heart and life; for how else shall we stand in the judgment who have broken Gods laws, and are obnoxious to His wrath and displeasure (Ecc_11:9)?

(2) From the manner or strictness of that days account; He will judge the world in righteousness (Ecc_12:14). What then is our duty but to exercise ourselves both in faith and repentance, that our Judge may be our Saviour, and it may go well with us when this search is made? (T. Manton, D. D.)

Past ignorance and present responsibility

I. Gods forbearance in early days--The times of this ignorance God winked at. This expression is pregnant with mysteries. It implies a holy God condoning sin, a just God overlooking iniquity. Before we can get at the proper explanation, it will be necessary to examine briefly two points--how God overlooked and why.

1. How God winked at the ignorance of the early inhabitants of the world.

(1) He did not give them knowledge. He left them in their original state of ignorance. All knowledge and light must come from Him, the Father of lights. This was not the case with all, but it was the case with the greater portion of the world.

(2) He did not punish their ignorance. The great heathen nations had been prosperous and eminent, They were seats of science and art and luxury. And such they were permitted to be. It was only when they came in contact with Gods chosen nation that they were made examples of judgment.

2. Why God winked at this ignorance.

(1) He desired to develop His plans and schemes for mans salvation. This was to be done through human instrumentality. This process had to be carried on among a simple, ignorant, and rebellious people, and generations and ages had to pass away before it was completed.

(2) He permitted a proof to be given to all time, forever, of the utter abandonment of the human heart to evil and sin, and to show that no man would ever turn from his evil nature and sinful desires of his own accord. The ages of ignorance conclusively prove that no man by searching can find out God. Thus we see the principle of Gods forbearance, which is so much better expressed by the words of the text--winked at. God did not leave the old world in ignorance from mercy, but for the just execution of His purposes.

II. Gods present command--That all men, everywhere, should repent. The world went on its way until the advent of Christ.

1. The scheme of revelation was completed.

2. The season of discipline was ended. The law delivered to a chosen few was the discipline which had to be endured.

3. The work of salvation was completed. When Christ died, the top stone of the edifice was laid. Thus the consummation of all things having been attained, the way was opened for the universal application of religion. And then came forth the command that all men should believe. The sun began to arise, and the darkness was henceforth to be dispelled.

And what was the result? A terrible change in the responsibility of man and the policy of God.

1. As to the responsibility of man. There is now no excuse for darkness or ignorance. If man does not hear and obey, the fault is his own.

2. As to the policy of God. He no longer winks at ignorance or evil. Having removed the cause, He no longer accepts the excuse. With Him now is stern, hard justice. (Homilist.)

The gospel age

Note--

1. Gods relation to the world before the gospel age. The ages before the gospel were times of ignorance as regards the grand subjects of religion--the world by wisdom knew not God. This was a guilty ignorance. Outward nature, and the intuitions of their own souls, were sufficient to teach them the knowledge of God; but the means they neglected. This ignorance God winked at, not that He connived at it, but overlooked it. He dealt leniently with those dark ages. He did not interpose specially, either in vengeance or in grace. This is a question which, if proper to ask, is impossible to solve. We may discover certain useful ends answered by it; and these ends will be sufficient to satisfy us that His forbearance was worthy of Himself. It serves to show--

(1) The insufficiency of human reason in matters of religion. God gave human reason plenty of time to exhaust all its resources in endeavours to find Him out.

(2) The necessity of a special revelation. Since God gave mankind so many ages to endeavour to find Him out, and they failed, men are left without the shadow of a foundation for supposing that they can do without the gospel of Jesus Christ.

2. Gods relation to the world in the gospel age. Gods conduct now towards the world is changed. He who overlooked in forbearing mercy the wickedness of past times, now commands every man everywhere to repent. Notice--

I. The one great duty of man in the gospel age. To repent; which means something more than contrition or change of opinion, or renunciation of a habit; it means a change in the ruling disposition of life. Every man is under some ruling disposition, into which you can resolve all the actions of his everyday life. This is the heart of the man. Repentance is a change in this. This reformation of the soul is the one urgent duty of every man. Why?

1. Because it is right. All men, everywhere, are in the wrong, and eternal rectitude demands a change.

2. Because it is indispensable. There is no possibility of being happy without it.

II. The one grand prospect of man in the gospel age. The day of judgment.

1. The period is appointed (Mat_25:1-46.). Who knows when? No one. It will come, perhaps, as the flood came--whilst men are eating and drinking, etc.; or as Christ came--in the deep hush of darkness, when men were all asleep. We know not when, but we know it is fixed. It is registered in His unfulfilled plans. His Providence is getting nearer to it every hour. God hath appointed a day. It must come.

2. The Judge is appointed. By that man, etc. This Man has heretofore ever dealt in mercy. Now eternal rectitude is the rule of His conduct. The grand thing that loomed before the gospel was the gospel age itself; the grand thing that looms in the future of humanity now is the day of judgment. What an argument for repentance is this righteous judgment! We must be made right to be enabled to stand in that day.

III. The one demonstrating fact for man in the gospel age whereof He hath given assurance, either that there will come a day of judgment, or that Christ is the Divine Judge. The latter is the most likely idea.

1. Any teacher, living a holy life, and rising from the dead according to his own announcement, must be Divine.

2. Christ as a Teacher did live a holy life, and did rise from the dead according to His own announcement. Who can escape the inference? (D. Thomas, D. D.)

But now commandeth all men everywhere to repent.--

Repentance

Repentance is here urged as the command of the Almighty. In other places it is declared to be indispensable to salvation. Yet men have many objections. At one time they allege that they have done nothing which requires repentance. They have not been guilty of murder, or fraud, or falsehood. At another time it is said that repentance is wholly beyond the power of man; and wonder is expressed that a command should be urged to do that which will never be done but by Divine assistance. At another time it is alleged that the requirement is wholly arbitrary. Why has God chosen these mere emotions of the heart in preference to a correct moral character as the conditions of His favour? Again it is asked, why has God made the path to heaven a path of sorrow? Such are some of the feelings that spring up in the mind when we come to men and urge upon them the duty of repentance. My desire is to convince you that they are unfounded.

I. Repentance is a simple operation of mind understood and practised by all. You cannot find a person who at some time has not exercised repentance; and in the emotions of a child, when he feels sorrow that he has done wrong, and who resolves to make confession of it and to do so no more, you have the elements of all that God requires of man as a condition of salvation. No inconsiderable portion of every mans life is made up of regrets for the errors and follies of the past. They invade the mind because we feel that we have done wrong, and that we ought to have done differently. They are not arbitrary. They are the operations of the regular laws of the mind; and they are operations which a generous and a noble heart would not wish to check or prevent. If such feelings actually occur on the recollection of the past, it is natural to ask why we should not expect to find them in religion? Further, the mind nowhere else knows emotions so overwhelming as in the recollections of past guilt. And why, then, should it be regarded as fanatical that the soul should be burdened with a sense of guilt when it comes back to God?

II. God may appoint his own terms. This is true in relation to everything. Health is His gift; and He has the absolute right--a right which He is constantly exercising--to state to man on what terms it may be enjoyed; and if he does not choose to comply with those terms, God will not depart from His settled laws to give him health by miracle. In like manner, pardon is the gift of God, and He has a right to say on what terms it may be obtained. God is dealing with you in this respect just as you deal with your fellow men. You will admit no one to your dwelling who does not choose to comply with the reasonable conditions which you may choose to have observed. You are a parent. A child violates your commands. Do you not feel that you have a right to prescribe the terms on which he may obtain your forgiveness? Even if the appointment were wholly arbitrary, God has a right to make it, and man has no right to complain.

III. When wrong has been done among men, the only way to obtain again the favour of those who have been injured is by repentance. You are a father. A child does wrong. Towards that son you cherish still all a fathers feelings; but you refuse to admit him to the same degree of confidence and favour as before without some evidence of repentance. You have had a friend. But he betrayed you. I ask any man whether he can receive such a friend again to his bosom without some evidence of regret, and some proof that he will not do it again?

IV. In the actual course of events under the Divine administration it is only in connection with repentance that forfeited favours can be recovered. I do not mean to say that repentance will always repair the evil of the past, but that if a man who has done wrong is ever restored to the forfeited favour of God, it will be in connection with repentance. A man has wasted his health and property by intemperance. Is there any way, now, by which health, and domestic peace, and property, and respectability may be recovered? There is. But how? By this course. Why should it be thought more strange in religion than in the actual course of events?

V. The necessity of repentance could not be avoided by any arrangement whatever. A moments reflection will satisfy any one of this. The law of God requires love to Him as the supreme rule of life. That law man has violated, and the gospel requiring repentance meets him as a sinner, and requires him to return to the love of God. Now no alienated man can come back to this love of God without regret that he wandered away from Him. (A. Barnes, D. D.)

Repentance

I. Its nature.

1. A true sense of sin. This is naturally the first step, for until an individual has been made conscious of his sin, it is utterly hopeless to expect that he will turn from it. Most men are willing to admit in general terms the truth that all have sinned and come short of the glory of God, but few in comparison possess an enlightened and sincere conviction of their personal guilt and impurity in the sight of God. When the Spirit enlightens the mind of the sinner to discern the extent, strictness, and spirituality of the law of God, as taking cognizance of every thought, word, and action, and as requiring absolute perfection in all things, his conscience is awakened to a sense of his transgressions, so that he is ready to sink under the burden of his guilt.

2. Godly sorrow on account of sin. There is a spurious sorrow which does not regard sin itself so much as the misery which is its fruit. It is possible, too, that a man may be really sorry for particular sins, and yet he may be an utter stranger to true repentance. Of this we have a fearful example in the case of Judas Iscariot. But the sorrow of a true penitent is for sin, as committed against God, as rebellion against His rightful authority, as a violation of His holy law, and as a most base, ungrateful return for all his goodness.

3. An apprehension of the mercy of God in Christ to such as are penitent. Had we no reason to cherish the hope that God would pardon our sins, we could never return to Him as sincere penitents, but must inevitably sink into despair.

4. A turning from sin unto God, with a sincere purpose and endeavour to walk with Him in all the ways of His commandments. This constitutes the grand distinction betwixt true repentance and all false appearances. Accordingly St. Paul exhorted both Jews and Gentiles, not only that they should repent and turn to God, but also do works meet for repentance.

II. The motives which ought to lead us to it.

1. A regard to the Divine authority and to our own real interest. No injunction can be more explicit than this which is binding upon all men of every rank and character. Dare we thus pour contempt on His authority, especially now when the times of ignorance which God winked at are over, and the Dayspring from on high hath risen over our once benighted land. Consider what must be the consequence of such aggravated guilt. Jesus Christ hath declared, Except ye repent ye shall all likewise perish.

2. The many encouraging declarations and promises addressed to such as are exercising repentance.

3. The examples with which the Word of God furnishes us of sinners, whose guilt was peculiarly great, but who, notwithstanding, on repentance were pardoned and saved.

4. The great day of judgment. This is the grand reason which the apostle assigns for God commanding men everywhere to repent. (P. Grant.)

Repentance

I. Its nature.

1. A deep sense of unworthiness to receive the Divine forgiveness. So felt Job, Lord, I am vile: how shall I answer Thee? So felt Isaiah, Woe is me! etc. So felt Peter, Depart from me, for I am a sinful man, O Lord. So also did Paul, O wretched man that I am, who shall deliver me from the body of this death?

2. Bitter sorrow for past sin. When Peter caught the reproving eye of his Lord his repentance was evidenced by his going out and weeping bitterly. Paul was three days, and neither did eat nor drink; so great was his distress of mind. When the jailor at Philippi was awakened he came trembling.

3. Confession of sin before God. The prodigal went to his father and said unto him, Father, I have sinned against heaven and before thee, etc. For, with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation.

4. A fixed determination to abandon henceforth, by Gods help, former sins. Herod heard John the Baptist gladly preach the doctrine of repentance, and he did many things which he enjoined; yet he gave not up his brother Philips wife, and so his repentance could profit him nothing. Judas, when he saw that his Lord was condemned, is said to have repented, but he afterwards went and hanged himself.

5. Amendment of life, holiness and diligence in the service of God.

6. Restitution.

II. Its obligations. Repent, because--

1. God commands it.

2. Because of the atonement made for sin by Christ. Repentance would be of no avail in itself for salvation; it draws all its value from the death of Jesus.

3. Because by virtue of Jesus Christs intercession the Holy Spirit is now sent down to enable them to obey the command. Repentance, however necessary, is not a feeling which any man can produce when he pleases; it is not a product of the natural mind.

4. Because God hath appointed a day in the which He will judge the world in righteousness by that Man whom He hath ordained. He who now waiteth to be gracious as our merciful Saviour in the forgiveness of our sins shall then have become our righteous Judge. And that the certainty of this awful event might be strongly fixed in the minds of men, He hath verified it by the amazing miracle of the Resurrection of Jesus. (R. M. Jones, M. A.)

Repentance

When we think of the prevalence of idolatry and superstition we are apt to ask, Where is the wisdom, justice, or mercy of suffering whole nations for centuries and millennia to know not the worship of the true God? But all such questions are silenced in the text. God will not call the men who lived in them to such a reckoning as He will call us: they had not the revelation you now have. But though the times of this ignorance God winked at; He now commandeth all men everywhere to repent.

I. What God commands. All men everywhere to repent, now. He addresses idolaters that they should abandon their false gods and become worshippers of the true God. You and I have not to repent in that sense: our forefathers had. But now there is not an altar of Druidical worship to be found. Yet idolatry may exist in the heart notwithstanding. Now, the radical meaning of repentance is change.

1. Of mind.

(1) As to God. As to the law of God.

(2) As to sin.

(3) As to Christ.

Some persons accuse preachers of disturbing the minds of our hearers. But we do not bring the things there that are discovered--it is the light that reveals them.

2. Of disposition consequent upon a change of view. That which before was hated is now loved--the Bible, the Saviour, religion.

3. A change of conduct, for if the mind and disposition are changed, the behaviour is changed. Hence the Baptist, when he preached to the people in the wilderness, told them to bring forth fruits meet for repentance. God, then, commandeth men to repent. He commandeth all men--the poor and the rich--kings and their subjects--the young, the middle-aged, and the old.

II. The reason the command is given.

1. The certainty of a day of judgment is taught by--

(1) Reason. We observe the conduct of men around us: we sometimes see that the virtuous are rewarded; but we often see the reverse of that, and if we believe in the Divine government we must suppose there is some state after this in which all these discrepancies will be adjusted.

(2) Conscience.

(3) The general belief of the Church of God in all ages.

(4) The Word of God.

2. The period appointed. The time is fixed; nothing can postpone it or antedate it. A day is a measured period--so long, and no longer. We know not how long this day will be: One day with the Lord is as a thousand years, and a thousand years as one day. There will be time enough for a determinate examination of every individual to be judged. The actual arrival of this day is unknown to us. This is wise. The wicked, who presume as it is, would then presume much more; the good would then, in all probability, relax in their zeal and assiduity and painstaking. Watch, therefore, for ye know not the day nor the hour when the Son of Man cometh. In one sense, the day of our death will be a sort of rehearsal of the judgment. But the last day is distant, and will take place at the end of the world. If every man were to be judged on his committing a single act of sin, it would throw everything into confusion, and society would be disturbed. All nations of men have certain fixed days--assize days--in which the majesty of law and order are vindicated. It is so in the government of God.

3. The Person who is to preside over the solemnities of that day. The sinner cannot object, because the Man Christ Jesus died to save him; and if He condemns him, he must, indeed, deserve to be condemned. The saint cannot object to that, because he has actually obtained his fellowship with Christ on earth; and, therefore, he sees in the Person of the Judge, his Brother, his Friend, his Redeemer. That is the occasion on which the human nature of Christ will be exalted; that is one part of the reward which the Father will give to the Son for His mediatorial acts. The Father judgeth no man, but hath committed all judgment unto the Son; that all men should honour the Son, even as they honour the Father. Whoever presides over the solemnities of the judgment day must be omniscient; He must be capable of estimating the motives and principles which actuate us; He must be a person of perfect equity and absolute perfection; He must, in short, be God. Therefore, the human nature that must sit on the throne of judgment will be the human nature in connection with one of the persons of the Godhead.

4. The process--in righteousness. There will be--

(1) Scrutiny. Those eyes that are like a flame--those eyes that see into all the depths of the human heart will scrutinise every individual character. Oh, what an unfolding of history, character, and conduct.

(2) Separation--the good from the bad. And the separation will be so complete that not one sinner will be found in the congregation of the righteous, nor one righteous in the congregation of the wicked.

(3) Decision. The sentence upon the righteous shall be, Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world. This intimates to you the vastness of our future felicity. But then the other sentence is equally strong, Depart, ye cursed, into everlasting fire, prepared for the devil and his angels. It is a solemn fact that the sentence which will determine our fate for ever and ever is not unknown; we know it beforehand.

Conclusion: We learn a lesson of--

1. Confirmation of our faith.

2. Self-examination. Are we prepared for this process.

3. Diligence. (J. Beaumont, M. D.)

Repentance

I. The nature of true repentance. It includes--

1. A true sense of sin. This must be the groundwork of all the rest, because it is impossible to hate what we do not feel.

2. The second step of repentance is being affected with a grief and hatred of sin. The former was a selfish feeling; this is a generous passion. The former respects sin as ruinous to the sinner; this regards it as offensive to God.

3. The third step in repentance towards God is an apprehension of the mercy of God in Christ and a forsaking of sin. This is properly an act of faith.

II. The motives to repentance.

1. The superior light and information derived to the world by the Christian religion, concerning the rule of righteousness according to which we ought to conduct our lives, suggests a strong inducement to repentance. What signifies the superior excellency of your religion, unless its superiority appear in your life? What avails the light to you, if ye continue to walk in darkness? Unless ye repent, it had been better for you that the kingdom of God had never come amongst you. If ye still walk in the region and shadow of death, it had been better that the Dayspring from on high had never risen over your benighted land.

2. A second motive and encouragement to repentance is the hope and prospect of success. The gate of mercy is set open by the blood of Jesus; and an inheritance that is incorruptible, undefiled, and that fadeth not away, is promised to all those who sincerely repent of their sins, to all who believe and obey the gospel.

3. A third motive to repentance is the assistance of the Spirit, which the gospel offers.

4. In the fourth place, as an inducement to repentance, consider the cross of Christ, who suffered the punishment due to our sins. How great must be the evil of sin, and how strong the obligation for us to repent of our sins, when such a sacrifice was required to expiate our guilt.

5. It is another motive to repentance that God has appointed a day in the which He will judge the world. (John Logan.)

Nature and necessity of true repentance

I. It extends to the heart as well as to the practice. Every true penitent indeed has an affecting sense of the many sins and guilty imperfections of his life; but then his repentance does not stop there, but he looks into the horrid arcana, the secrets of wickedness within! He traces up these corrupt streams to the more corrupt fountain in his heart, from which they flow. Davids repentance reached his heart. Hence in his penitential psalm (51) he not only confesses his being guilty of the blood of Uriah, but that he was shapen in iniquity, and conceived in sin, and earnestly prays, Create in me a clean heart, O God, and renew a right spirit within me (Psa_51:5-6; Psa_51:10). And he is deeply sensible of the want of truth or integrity in the inward parts.

II. In evangelical repentance there is a deep sense of the intrinsic evil of sin and a hearty sorrow for it as done against God. Sin appears to the true penitent as some sorts of poison to us; that is, not only hateful because it is deadly and destructive, but hateful and nauseous in itself. I do not mean that the fear of punishment is no ingredient in true repentance; the love of God and self-love are very consistent, if the latter is kept in a due subordination to the former; and therefore the fear of punishment has great weight even with the evangelical penitent. But I mean the fear of punishment is not the principal, much less the only spring and motive of true repentance: the true penitent hates sin, even when he is not thinking of heaven or hell, but only viewing it in its own nature. He is also deeply sorry for sin, as against God, or as contrary to Him. As rebellion against His authority, as a contrariety to His holiness, as an opposition to His will and pleasure, as a most base, ungrateful return for all His goodness, and as the cause of all the agonies of the blessed Jesus; he hates it, he mourns over it with ingenuous and kindly relentings of heart. Nay, of so generous a nature is evangelical repentance, that the penitent soul never melts so freely, nor bursts out into such a flood of ingenuous sorrows, as when it has reason to hope that a gracious God has freely forgiven it. Then it sees the base ingratitude and complicated vileness of sin, as committed against so gracious a God. Gods forgiving the penitent is a reason to him why he should never forgive himself.

III. True repentance extends to all known sin, without exception. They are all forbidden by the same Divine authority; all contrary to the holy nature of God; all opposite to the obligations of duty and gratitude we are under to Him; and therefore they must be all repented of. This was the character of David--that he hated every false way (Psa_119:128).

IV. True repentance always includes reformation. Remember that maxim of the wise man, He that covereth his sins shall not prosper; but whoso confesseth and forsaketh them, shall have mercy (Pro_28:13). Observe, not only confessing, but also forsaking them, is necessary to the obtaining of mercy. The same thing appears from the various expressions used in Scripture to describe repentance. To repent, in the language of the Bible, is to depart from our evil ways; to cease to do evil and learn to do well; to cleanse our hands and purify our hearts: which expressions signify not only sorrow for sin, but especially reformation from it. In vain, therefore, do you pretend you repent, if you still go on in the sins you repent of.

V. Evangelical repentance implies a believing application to God for pardon only through Jesus Christ. How opposite to this is the prevailing spirit of the world! If they repent, it is to make amends for their sins, and procure the Divine favour by their repentance, and thus even their repentance becomes a snare to them, and one cause of their destruction. In this sense, a bold saying of one of the fathers may be true: That more souls are destroyed by their repentance than by their sin; that is, sin is evidently evil, and they are in no danger of trusting in it to recommend them to God. But even their superficial servile repentance has the appearance of goodness, and therefore they make a righteousness of it; and upon this quicksand they build their hopes, till they sink into remediless ruin. I have only two or three remarks more to make for the farther illustration of this subject.

1. The first is, that all the principles of degenerate nature can never produce this generous and thorough repentance, but that it is the peculiar work of the Holy Spirit.

2. The second remark is, that this generous supernatural repentance is not the first repentance of an awakened sinner. No; he is first alarmed with terror and dreadful apprehensions of punishment; and all the springs of nature are put in motion before these nobler principles are infused, and he is brought to a genuine evangelical repentance. Therefore--

3. The only way to attain to this supernatural repentance is to use all proper means to excite the springs of natural repentance, particularly, to reflect upon your sins, upon their number and aggravation and your dreadful danger. My subject is now ripe for an application, and this shall be nothing else but a short illustration of the other parts of my text. And to the great God you must answer for your disobedience. My text tells you God commands all men to repent--all men, of all ranks and characters. This command therefore is binding upon you all. To render the call still more pointed and universal, it is added, He commandeth all men, everywhere, to repent. Everywhere, in city and country; in palaces and cottages; in Europe, Asia, Africa, and America, wherever the trumpet of the gospel sounds the alarm to repent; in this very spot, where we now stand. Here the command of God finds you out, and calls you to repent. Nor are you allowed to delay your compliance. Repentance is your present duty: for now He commandeth all men, everywhere, to repent: now, when the times of ignorance are over, and the gospels shed heavenly day among you: now, when He will no longer wink, or connive at your impenitence, but takes strict notice of it with just indignation: now, while the day of grace lasts, and there is place left for repentance: now, before you are hardened through the deceitfulness of sin, and while His Spirit is striving with you: now, while you have time, which may be taken from you the next year: now, while you enjoy health of body, and the exercise of your reason; and your attention is not tied down to pain and agony: He does not allow you one hours delay; and what right have you to allow it to yourselves? (S. Davies, M. A.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Act 17:30-31. And the times of this ignorance — What! Does he object ignorance to the learned and knowing Athenians? Yes, and they acknowledged it by this very altar; God winked at — Greek, υπεριδων, having overlooked, bearing with it, as if he did not take notice of it: that is, in his great long-suffering, he suffered mankind to go on in their course of ignorance and idolatry, without interrupting them in it, by sending express messages to them, by divinely-commissioned instructers, as he did to the Jews; because he meant to show them experimentally the insufficiency of their own reason in matters of religion; but now — This day, this hour, saith Paul, puts an end to the divine forbearance, and brings either greater mercy or punishment. Now he commandeth all men everywhere to repent — Of their ignorance, idolatry, and wickedness. There is a dignity and grandeur in this language of the apostle becoming an ambassador from the King of heaven. And this universal demand of repentance declared universal guilt in the strongest manner: and admirably confronted the pride of the haughtiest Stoic of them all. At the same time it bore down the idle plea of fatality. For how could any one repent of doing what he could not but have done. Because he hath appointed a day, &c. — To persuade them more effectually to repent, God hath set before mankind the greatest of all motives, that of a future judgment. He hath appointed a day — A great and awful day in which he will judge the world — Even the whole world; in righteousness — And will pass a final sentence of happiness or misery on each, according to his true character and behaviour. How fitly does the apostle speak thus in their supreme court of justice! By that man whom he hath ordained — For that important purpose. Thus he speaks, suiting himself to the capacity of his hearers. Whereof he hath given assurance, &c., in that he hath raised him from the dead — The resurrection of Jesus from the dead hath put the resurrection and judgment of all men beyond dispute: 1st, Because it hath confirmed the doctrine of Christ, one important branch of which was, that he would raise the dead and judge all mankind. 2d, Because God raised him from the dead, as on divers other accounts, so especially that he might judge mankind by him. We are by no means to imagine that this was all which the apostle intended to have said. But the indolence of some of his hearers, and the petulancy of others, cut him short. For when they heard of the resurrection of the dead, some mocked — Made a jest of it, as a despicable and incredible tale, not worthy to be any longer heard; thereby interrupting him. These were probably the Epicureans, who took offence at that which is a principal object of faith, from the pride of reason. And having once stumbled at this, they disbelieved all the rest; and so went down to righteous condemnation, under the guilt of having rejected a gospel, the proof of which they might have learned in one single day, but would not give themselves the trouble of examining: and this is the condemnation to which many among us are exposed. And others — More candid; said, We will hear thee again on this matter — And having said this, they put an end to the apostle’s discourse, and to the assembly, without allowing him an opportunity of showing how the resurrection of Jesus renders the resurrection and judgment of mankind probable; or of explaining the other fundamental doctrines of the gospel.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

17:30 The idea of people’s ignorance is carefully discussed both in the Old Testament law (Lev 4:2, 22, 27; 5:15, 17; Num 15:25, 27) and in the New Testament (Eph 4:18; 1 Pet 1:14; 2:15; 2 Pet 3:5, 8). Paul was particularly fervent about combatting ignorance (see Rom 10:13-15; 11:25; 1 Cor 10:1; 12:1; 2 Cor 1:8; 1 Thes 4:13). The message of Good News overcomes ignorance and summons all who hear it to repent of their sins and turn to God (see Acts 2:38).

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

Act 17:30. Χρόνους) the long times, which both ye, and other nations older than you, have spent. For that the Athenians, a colony of the Egyptians, derived that inscription, to the unknown God, from Isis and her robe (peplo: the πέπλος or robe of state worn by the gods), which was never taken off her so as to reveal her, is shown by Gottfr. Olearius Diss. de Gestis Pauli in urbe Athen.—τῆς ἀγνοίας, of ignorance) Is ignorance brought as an objection against the Athenians? (“Whom ye ignorantly worship,” Act 17:23.) They themselves have confessed it. Ἀγνώστῳ Θεῷ, “to the unknown God;” answering to which is the ἀγνοοῦντες, ye ignorantly, of Paul, Act 17:23.—ὑπεριδὼν) A frequent verb in the LXX. Transl., applied to a thing which is not attended to, and is left without favourable help (propitious aid) or without severe punishment (animadversion). For it is a verb of a middle signification between good and bad, most suitable to this passage: Gen 42:21, ὑπερείδομεν τὴν θλίψιν, “we overlooked, or did not regard, the distress of our brother,” etc.; Lev 20:4; Num 22:30; Deu 21:16; Deu 22:1; Deu 22:3-4; Job 31:19. And God is said ὑπεριδεῖν, Lev 26:44, οὐχ ὑπερεῖδον αὐτοὺς, “I did not disregard them;” with which comp. Lev 26:43, ἀνθʼ ὧν τὰ κρίματά μου ὑπερεῖδον, “because they disregarded My judgments:” Deu 3:26; Zec 1:12; Psa 55:1; Psa 78:59; Psa 78:62; Job 6:14. Therefore Paul means to say this: God passed over the times of ignorance, without any preaching of repentance, faith, and the judgment to come, as if He Himself did not animadvert upon (take notice with a view to punishment) or feel much displeased at the error of mankind, which was so great. Comp. Mat 20:7, “No man hath hired us” (the parable of the labourers called at different hours of the day), and Act 14:16, “God in times past suffered (εἴασε) all nations to walk in their own ways:” although Paul speaks more severely at Athens, than he had spoken to the Lycaonians: for he had courteously invited the latter, whereas here, at Athens, he speaks in atone of threatening.—τὰ νῦν, now) This day, this hour, saith Paul, brings with it the termination of the Divine connivance [dissimulationis, overlooking the times of ignorance, as though they had no existence, acting as if He did not see them], and a season of greater grace or else of greater punishment.—παραγγέλλει, plainly enjoins) even by Paul.—πανταχοῦ, everywhere) Repentance is preached everywhere: because all shall be judged. The penitent escape.—μετανοεῖν) to repent, to cease from their ignorance, etc. Paul, though drawing his discourse from natural Theology, yet blends with it some things out of revealed Theology. Comp. Act 17:27-28. For even the Gentiles are to be won over by the doctrines which are above nature.

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

Act_17:30-31. It is evident from Act_17:29 that heathenism is based on ignorance. Therefore Paul, proceeding to the Christological portion of his discourse, now continues with μὲν οὖν: the times, therefore, of ignorance (for such they are, according to Act_17:29) God having overlooked, makes known at present to all men everywhere to repent.

ὑπεριδών] without noting them with a view to punishment or other interference. Comp. Dion. Hal. v. 32. Opposite of ἐφορᾶν. See also on Rom_3:25; Act_14:16. The idea of contempt (Vulg.: despiciens), although otherwise linguistically suitable, which Castalio, de Dieu, Gataker, Calovius, Seb. Schmid, and others find in the expression, partly even with the observation: indignatione et odio temporum … correptus (Wolf), is at variance with the cautiousness and moderation of the whole speech.

πᾶσι πανταχοῦ] a popular hyperbolical expression; yet not incorrect, as the universal announcement was certainly in course of development. Comp. Col_1:23. On the juxtaposition of πᾶσι παντ., see Lobeck, Paralip. p. 56 f.

καθότι (see the critical remarks): in accordance with the fact that He has appointed a day. It denotes the important consideration, by which God was induced τανῦν παραγγέλλειν κ.τ.λ. Comp. Act_2:24.

ἐν δικαιοσ.] in righteousness (so that this is the determining moral element, in which the κρίνειν is to take place), i.e. δικαίως (1Pe_2:23). Paul means the Messianic judgment, and that as not remotely impending.

ἐν ἀνδρι] i.e. in the person of a man, who will be Gods representative.

ᾧ ὥρισε κ.τ.λ.] a well-known attraction: whom He ordained (namely, for holding the judgment), having afforded faith (in Him as a judge) to all, by the fact that He raised Him from the dead. The πίστιν παρέχειν (see Wetstein and Kypke in loc.) is the operation of God on men, by which He affords to them faith,an operation which He brought to bear on them historically, by His having conspicuously placed before them in the resurrection of Jesus His credentials as the appointed judge. The resurrection of Jesus is indeed the divine σημεῖον (comp. Joh_2:18 f.), and consequently the foundation of knowledge and conviction, divinely given as a sure handle of faith to all men, as regards what the Lord in His nature and destination was and is; and therefore the thought is not to be regarded as not sufficiently ideal (de Wette) for Paul; comp. on Act_2:36, Act_4:27, Act_10:38, Act_13:33. The ὁρίζειν is not, as in Act_10:42, the appointment which took place in the counsel of God, but that which was accomplished in time and fact as regards the faith of men, as in Rom_1:4. Moreover, the πίστιν παρέχειν, which on the part of God took place by the resurrection of Jesus, does not exclude the human self-determination to accept and appropriate this divine παρέχειν; comp. on Rom_2:4. Πίστιν παρέχειν may be rendered, with Beza and others (see especially Raphel, Polyb. in loc.), according to likewise correct Greek usage: to give assurance by His resurrection, but this commends itself the less, because in that case the important element of faith remains without express mention, although it corresponds very suitably to the παραγγέλλει μετανοεῖν, Act_17:30. The conception and mode of expression, to afford faith, is similar to μετάνοιαν διδόναι, Act_5:31, Act_11:18, yet the latter is already more than παρέχειν (potestatem facere, ansam praebere credendi).

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Act 17:30 . τοὺς μὲν οὖν χρ .: a contrast drawn between the past times of ignorance, and the present times with God’s summons to repentance, but instead of a finite verb we have the participle ὑπεριδών , and so δέ is omitted in the apodosis; see Rend all, in loco , and Appendix on μὲν οὖν , p. 163, and to the same effect, Blass, in loco . τῆς ἀγνοίας : simply “the times of ignorance,” R.V., not “this,” as in Vulgate and all E.V [316] “ Ignorantia objicitur Atheniensibus? Hanc ipsi sunt fassi. ἀγνώστῳ , ignoto ; ἀγνοοῦντες , ignorantes , Act 5:23 .” ὑπεριδὼν : “overlooked,” R.V., “winked at,” A.V. The latter rendering occurs three times in LXX, Wis 18:19 , Sir 28:7 ; Sir 30:11 R.; for the verb παρορᾶν Skeat quotes Lever, Serm. , p. 81: “For if ye winke at such matters, God wyl scoull upon you,” when the word evidently means to connive at, but not the sense required here, cf. also Chapman, Il. , iv., 66. The verb ὑπερορᾶν is frequent in the LXX, but rather in the sense of despising, neglecting, Gen 42:21 , Deu 22:3-4 , Psalms 54 :(55) 1, Job 31:19 , and Sir 2:10 , etc. But here it is used rather as the opposite of ἐφορᾶν , a verb used in classical Greek of overseeing, observing, as of the divine providence of the gods ( cf. in N.T. Luk 1:25 , Act 4:29 ); so ὑπερορᾶν = (1) to look over, (2) to overlook, i.e. , not attend to, to let pass ( cf. the use of ὑπεριδεῖν in LXX, Lev 26:44 and 3Ma 6:15 ). Tyndale rendered “regarded not,” with which we may compare: “et cum videas perinde te gerere quasi non videas,” Erasmus. Both Chrys. and Oecum. comment on the words, pointing out that it is not παρεῖδεν or εἴασεν , but ὑπερεῖδεν , τουτέστιν , οὐκ ἀπαιτεῖ κόλασιν ὡς ἀξίους ὄντας κολάσεως . With the statement of St. Paul here cf. Act 14:16 , Rom 3:25 . But it must be remembered that πάρεσις , Rom 3:25 , is by no means the same as ἄφεσις (“idem paene est παριέναι quod ὑπεριδεῖν , Act 17:30 ,” Bengel); in considering the strictures of Overbeck against the use of the passage in Romans as a parallel to our present passage, it is not alleged, let it be noted, either here or there that God inflicted no punishment upon the sins of the heathen. Rom 1:19 is a decided proof of the contrary in the case of the very sin of idolatry which St. Paul condemns in Athens; see the words of Chrys. and Oecum. above, and cf. the comments of Weiss, Wendt, Felten, Plumptre, and McGiffert’s note, pp. 260, 261. τὰ νῦν , see above p. 135; “hic dies, haec hora, inquit Paulus,” Bengel, in contrast to the “overlooking” on account of ignorance, and so relatively of excuse ( cf. ἐν τῷ νῦν καιρῷ , Rom 3:26 , i.e. , from the N.T. times of salvation to the final judgment). παραγγέλλει : “commandeth,” but in margin, R.V., ἀπαγ ., “he declareth”: cf. Friedrich, p. 29, on the constant use of the latter in St. Luke’s writings, but used twice by St. Paul elsewhere, 1Co 14:25 , 1Th 1:9 . πᾶσι πανταχοῦ : on this and other collocations with πᾶς as frequent in Luke see Friedrich, p. 5. πανταχοῦ is used in the N.T. four times by St. Luke, cf. Luk 9:6 , Act 24:3 ; Act 28:22 (elsewhere in the Gospels, Mar 1:28 ; Mar 16:20 ), but it is also used, although only once, by St. Paul, 1Co 4:17 . Wetstein quotes instances of the same collocation in Dem., Philo, and adds: “ex toto terrarum orbe plurimi Athenas advenerant, adeoque hac ipsa Pauli oratione omnibus prædicatur doctrina Evangelii”. μετανοεῖν : for all had sinned, and all would be judged; infinitive after verbs dicendi , expressing what they must do, cf. Act 14:15 , Act 4:18 , Act 5:28 ; Act 5:40 . The context requires something more than a reference of the words to the turning from idol worship to the true God (Holtzmann), it points to the change of mind which was demanded of those whose consciences by sin were accused. To both Stoic and Epicurean the counsel would appear not merely needless, but objectionable. To the latter because it would conflict not only with his denial of immortality, but with his whole idea of the gods, and to the Stoic because the wise man was himself a king, self-sufficing, who stood in no need of atonement, who feared no judgment to come; the famous picture of Josephus was so far realised, and the Epicurean might be called the Sadducee, and the Stoic the Pharisee of ancient philosophy; but in one respect both Stoic and Epicurean were at one whether they were just persons or not, they “needed no repentance,” Bethge, Die Paulinischen Reden , p. 115; Lightfoot, “Paul and Seneca” ( Philippians , pp. 280, 296, 305); Plumptre, in loco ; Zahn, Der Stoiker Epiktet, und sein Verhältniss zum Christenthum , pp. 26, 33, etc.

[316] English Version.

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

The oldness of the error doth not excuse them that err, but it commendeth and setteth forth the patience of God: who notwithstanding will be a just judge to such as contemn him.

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

the times of this ignorance God winked at--literally (and far better), "overlooked," that is, bore with, without interposing to punish it, otherwise than suffering the debasing tendency of such worship to develop itself (compare Act 14:16, and see on Rom 1:24, &c.).

but now--that a new light was risen upon the world.

commandeth--"That duty--all along lying upon man estranged from his Creator, but hitherto only silently recommending itself and little felt--is now peremptory."

all men every where to repent--(compare Col 1:6, Col 1:23; Tit 1:11) --a tacit allusion to the narrow precincts of favored Judaism, within which immediate and entire repentance was ever urged. The word "repentance" is here used (as in Luk 13:3, Luk 13:5; Luk 15:10) in its most comprehensive sense of "repentance unto life."

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 30. The times of this ignorance God winked at] He who has an indisputable right to demand the worship of all his creatures has mercifully overlooked those acts of idolatry which have disgraced the world and debased man; but now, as he has condescended to give a revelation of himself, he commands, as the sovereign, all men every where, over every part of his dominions, to repent, μετανοειν, to change their views, designs, and practices; because he hath appointed a day in which he will judge the world in righteousness; and, as justice will then be done, no sinner, no persevering idolater, shall escape punishment.

The word υπεριδειν, which we translate, to wink at, signifies simply to look over; and seems to be here used in the sense of passing by, not particularly noticing it. So God overlooked, or passed by, the times of heathenish ignorance: as he had not given them the talent of Divine revelation, so he did not require the improvement of that talent; but now, as he had given them that revelation, he would no longer overlook, or pass by, their ignorance or its fruits.

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

30. And the times of this ignorance Because that is commonly thought to be good which hath been used of long time, and is approved by the common consent of all men; it might have been objected to Paul, why dost thou disannul those things which have been received, and used continually since the beginning of the world? and whom canst thou persuade that the whole world hath been deceived so long? as is no kind of abomination so filthy, which the Papists do not think to be well fortified with this buckler. Paul preventeth this question; showing that men went astray so long therefore, because God did not reach out his hand from heaven, that he might bring them back again into the way. It may seem an inconvenient [a strange] thing, that men endued with reason and judgment should err so grossly and filthily in a most weighty matter. But Paul’s meaning is, that men do never make an end of erring, until God do help them. And now he assigneth no other cause why he did not redress this any sooner, save only his good pleasure.

And assuredly we be not able to comprehend the reason why God did at a sudden set up the light of his doctrine, when he suffered men to walk in darkness four thousand years; at least seeing the Scripture doth conceal it, let us here make more account of sobriety than of preposterous wisdom. For they go about to bring God within bounds, which is a most unseemly thing, and contrary to nature herself, whosoever they be that will not suffer him to speak or hold his peace at his pleasure. Again, those that will not be content with his wisdom and secret counsel, must needs murmur against Paul, who teacheth manifestly that ignorance did reign in the world, so long as it pleased God to wink at it. Other some interpret it otherwise, that God did spare ignorance, as if he did wink, being unwilling to punish it; but that surmise is altogether contrary to Paul’s meaning and purpose, who meant not to lessen man’s fault, but to magnify the grace of God which did appear at a sudden, and it is proved to be false out of other places, because those who have sinned without law shall notwithstanding perish without law, (Romans 2:12.)

In some, Paul’s words carry with them this meaning only, that men were set upon blindness, until God did reveal himself unto them; and that we ought not too curiously and boldly to demand and require the cause why he put away darkness no sooner; but that whatsoever pleased him ought seem to us right and equal without making any more ado. For though this be a hard speech that men were miserably deceived long time, whilst that God made as though he saw it not, yet must we be content with, and stay ourselves upon his providence. And if at any time there come upon us a vain and perverse desire to know more than is meet for us, let us straightway call to mind that which Paul teacheth in many places, that it was a mystery hid since the beginning of the world, in that the light of the gospel did appear to the Gentiles at a sudden, (Romans 16:25; Ephesians 3:9;) and that this is a token of the manifold wisdom of God, which swalloweth up all the senses of men. Again, let us remember that it doth not lessen the fault of men, because God would not heal their errors; forasmuch as their own conscience shall always hold them convict, that they cannot escape just damnation. And Paul (not that he might lay the fault and blame upon God, but that he might cut off occasion of curious and hurtful questions) said, that the world did err whilst God did wink. And hereby we learn how reverently we ought to think of God’s providence, lest any man should be so bold, as man’s nature is proud, to demand a reason of God of his works.

Furthermore, this admonition is no less profitable for us than for the men of that time. The enemies of the gospel, when it beginneth to spring again, count it a great absurdity that God did suffer men to go astray so long under the apostasy of the Pope, as if (though there appear no reason) it were not as lawful for him now to wink at men’s ignorance as in times past. And we must principally note to what end he saith this; to wit, that the ignorance of former times may not hinder us from obeying God without delay when he speaketh. Most men think that they have a fair color for their error, so they have their fathers to keep them company, or so they get some patronage or defense by long custom; yea, they would willingly creep out here, that they may not obey the word of God. But Paul saith, that we not fet [seek] an excuse from our fathers’ ignorance when God speaketh unto us; because, though they be not guiltless before God, yet our sluggishness is more intolerable if we be blind at noonday, and lie as deaf, or as if we were asleep, when the trumpet of the gospel doth sound.

Now he willeth all men. In these words Paul teacheth that we must give ear to God so soon as he speaketh, as it is written, “Today, if ye will hear his voice harden not your hearts,” (Psalm 95:7,8; Hebrews 3:7,8.) For the stubbornness of those men is without excuse, who foreslow [neglect] this opportunity when God doth gently call them unto him. Also, we gather out of this place to what end the gospel is preached, to wit, that God may gather us to himself from the former errors of our life. Therefore, so oft as the voice of the gospel doth sound in our ears, let us know that God doth exhort us unto repentance. We must also note that he attributeth to God the person of the speaker, though he do it by man. For otherwise the gospel hath not so full authority as the heavenly truth deserveth, save only when our faith doth look unto him who is the governor of the prophetical function, and doth depend upon his mouth.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(30) And the times of this ignorance God winked at.—Better, perhaps, overlooked, the English phrase, though vivid, being somewhat too familiar, and suggesting; strictly taken, not merely tolerance, but connivance and concurrence. The thought is one in which St. Paul manifestly found comfort. He sees in that ignorance a mitigation of the guilt, and therefore of the punishment due to the heathen world. The past history of the world had shown a prætermission of the sins, for which, on the condition of repentance, men were now offered a full remission. (See Note on Rom_3:25.) In thus teaching he was reproducing what our Lord had taught as to the servant who “knew not his Lord’s will,” and should therefore be beaten, but with “few stripes.” (See Note on Luk_12:48.)

And now commandeth all men every where to repent.—At this point the feelings of both Stoics and Epicureans would almost inevitably undergo a change. The latter might regret the mistakes he had made in his search after the maximum of enjoyment, but a change such as the Greek for “repentance” implied—new aims and purposes, loathing of the past and efforts for the future—was altogether alien to his thoughts. From the Stoics, as measured by Epictetus and Marcus Aurelius, better things might perhaps have been expected, but the doctrine of Necessity, which entered largely into popular Stoicism, blunted their sense of responsibility. They accepted the consequences of their actions with a serene apathy; for the most part, they gave thanks, as the philosophic Emperor did, that they were not as other men, and that the events of their life had led them to an ethical completeness; but the idea of abhorring themselves, and repenting in dust and ashes, had not as yet dawned on the Stoic’s thoughts. (Meditt. i. 1-16.)

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

30. And the times of this ignorance] There is no pronoun in the original, and the conjunctions are feebly represented by “and.” The sense is more nearly conveyed by “Having however overlooked the times of ignorance.” (Cp. Rom_3:25.) “To wink at” is now used with the meaning of “to connive at.” St Paul, however, only means that God has not imputed to men the errors which they committed in ignorance, but now the case is changed. Men cannot plead ignorance, who have heard of Christ. (Cp. Luk_12:48.)

but now commandeth] If the translation of the first clause be taken as above, the conjunction “but” (which has no Greek representative) is not needed. The best Greek text would be literally translated “He now commandeth men that they all everywhere should repent” (as nearly R. V.). “Repentance” means that they shall amend the lives which hitherto they have lived wrongly through ignorance.

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 the times of this ignorance God winked at,.... Not that he approved of, or encouraged such blindness and folly, as appeared among the Gentiles, when they worshipped idols of gold, silver, and stone, taking them for deities; but rather the sense is, he despised this, and them for it, and was displeased and angry with them; and as an evidence of such contempt and indignation, he overlooked them, and took no notice of them, and gave them no revelation to direct them, nor prophets to instruct them, and left them to their stupidity and ignorance:

but now commandeth all men everywhere to repent; that is, he hath given orders, that the doctrine of repentance, as well as remission of sins, should be preached to all nations, to Gentiles as well as Jews; and that it becomes them to repent of their idolatries, and turn from their idols, and worship the one, only, living and true God: and though for many hundreds of years God had neglected them, and sent no messengers, nor messages to them, to acquaint them with his will, and to show them their follies and mistakes; yet now he had sent his apostles unto them, to lay before them their sins, and call them to repentance; and to stir them up to this, the apostle informs them of the future judgment in the following verse. Repentance being represented as a command, does not suppose it to be in the power of men, or contradict evangelical repentance, being the free grace gift of God, but only shows the need men stand in of it, and how necessary and requisite it is; and when it is said to be a command to all, this does not destroy its being a special blessing of the covenant of grace to some; but points out the sad condition that all men are in as sinners, and that without repentance they must perish: and indeed, all men are obliged to natural repentance for sin, though to all men the grace of evangelical repentance is not given: the Jews (a) call repentance , "the command of repentance", though they do not think it obligatory on men, as the other commands of the law. The law gives no encouragement to repentance, and shows no mercy on account of it; it is a branch of the Gospel ministry, and goes along with the doctrine of the remission of sins; and though in the Gospel, strictly taken, there is no command, yet being largely taken for the whole ministry of the word, it includes this, and everything else which Christ has commanded, and was taught by him and his apostles; Mat 28:20.

(a) Tzeror Hammor, fol. 157. 4.

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

30 And the times of this ignorance God winked at; but now commandeth all men every where to repent:

Ver. 30. God winked at] Regarded not. God accounted the times of paganism before Christ (for all their knowledge), even times of ignorance, and looked over or beyond them (as the word υπεριδων here signifieth), having respect only to the times of Christianity.

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.

And the times of this ignorance - The long period when people were ignorant of the true God, and when they worshipped stocks and stones. Paul here refers to the times preceding the gospel.

God winked at - ὑπεριδὼν huperidōn. Overlooked; connived at; did not come forth to punish. In Act 14:16 it is expressed thus: “Who in times past suffered all nations to walk in their own ways” The sense is, he passed over those times without punishing them, as if he did not see them. For wise purposes he suffered them to walk in ignorance that there might be a fair experiment to show what people would do, and how much necessity there was for a revelation to instruct them in the true know edge of God. We are not to suppose that God regarded idolatry as innocent, or the crimes and vices to which idolatry led as of no importance; but their ignorance was a mitigating circumstance, and he suffered the nations to live without coming forth in direct judgment against them. Compare the notes on Act 3:17; Act 14:16.

But now commandeth - By the gospel, Luk 24:47.

All men - Not Jews only, who had been favored with special privileges, but all nations. The barrier was broken down, and the call to repentance was sent abroad into all the earth.

To repent - To exercise sorrow for their sins, and to forsake them. If God commands all people to repent, we may observe:

(1) That it is their duty to do it. There is no higher obligation than to obey the command of God.

(2) It can be done. God would not command an impossibility.

(3) It is binding on all. The rich, the learned, the great, the frivolous, are as much bound as the beggar and the slave.

(4) It must be done, or the soul lost. It is not safe to neglect a plain Law of God. It will not be well to die reflecting that we have all our life despised his commands.

(5) We should send the gospel to the pagan. God calls on the nations to repent, and to be saved. It is the duty of Christians to make known to them the command, and to invite them to the blessings of pardon and heaven.

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

Overlooked. Despiciens, Greek: uperidon. It may either signify looking down on the ignorant world, and so taking pity of it; or rather that God having overlooked, and permitted mankind to go on so long in their sins, now invites them to repentance, by sending Jesus, their Saviour and Redeemer. See the Analysis, dissert. xxxiv. (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).

The times of this ignorance God winked at; to prevent an objection, lest any should think that they might continue in their unbelief, and fare as well as their progenitors, God is said to have overlooked them; as if he had counted them unworthy of his care and providence, and therefore he did not correct or instruct them. When any are left to go on in their sin, without God’s instruction or correction, it is a sad sign that God scorns to look upon them, or to use any means to recover them.

But now commandeth all men every where to repent: under the gospel we are so far from having liberty to do what we list, that we are more nearly concerned to repent and become holy, Rom 13:11; Tit 2:11,12; 1Pe 1:14,15; and all men, every where, without exception of time or place, are under this command of repentance; and cursed indeed will he be that does not observe it.

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

30. This ignorance—The ignorance expressed in Act_17:23, and exemplified in the idolatrous scene around him.

Winked at—The Greek word signifies overlooked, that is, permitted to pass on as a temporary dispensation.

But now—The proclamation of the Gospel terminates the period of excusable ignorance. Knowledge, to whomsoever it comes, creates new obligations and destroys ancient excuses.

Repent—Of an ignorance of God and a base idolatry now not only indefensible, but inexcusable.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The times of ignorance therefore God overlooked for and the times of this ignorance God winked at, A.V. he commandeth for commandeth, A.V. men for all men, A.V. that they should all everywhere repent for everywhere to repent, A.V.and T.R. The times of ignorance; perhaps with reference to ver. 23, and also implying that all the idolatry, of which he had spoken in ver. 29, arose from ignorance. God overlooked ; or, as it is idiomatically expressed in the A.V, winked at; made as if he did not see it; "kept silence," as it is said in Ps 1; made no move to punish it. That they should all everywhere. The gospel is for the whole world sound went into all the earth, and their words unto the ends of the world"; (Rom_10:18) "Preach the gospel to every creature". (Mar_16:15) Repent. The key-note of the gospel (Mat_3:2; Act_20:21)

God revealed: his attitude toward the sinner. It is worth while to note, preliminarily, that Paul speaks of the pre-Christian ages as "times of ignorance." We know that these included much human learning. The words of the apostle were uttered on that spot where there was everything to call this to remembrance. But he would have said, and would have had us consider also, that any age in which God remained unknown was an age of ignorance. "The fear of the Lord is the beginning of wisdom." No art, no philosophy, no science, no literature, no intellectual attainments or achievements of any kind whatever will compensate for ignorance of God; the soul that knows not him is an ignorant man; the time that knows not him is an ignorant age. But the text suggests and answers a very urgent question What is the attitude of the holy Father of spirits toward his sinful children? His holiness would lead to impartial severity; his fatherhood to exceeding tenderness and clemency. The answer is found in the words of the apostle here.

I GOD"S ATTITUDE IN THE PRE-CHRISTIAN AGES. This was one of magnanimous forbearance. God "winked at" (as the text unhappily renders it), he overlooked, bore with all that was so painful in his sight, all the unimaginable iniquity of forty centuries of human sin. Not, indeed, without many proofs of his Divine displeasure; not without manifestations of his holy wrath. He sent sickness, sorrow, calamity, death, as marks of his meaning in regard to sin. But for long ages of evil, in which men were everywhere sinning directly against him by their idolatries and their atheisms and their practical infidelities, and indirectly against him by their sins against one another and the wrongs they did themselves, God"s chief attitude toward his rebellious subjects was that of Divine magnanimity.

1. He did not punish them in proportion to their ill deserts. He kept silence". (Ps 1) He "dealt not with them after their sins," etc. (Psa_103:10)

2. He did confer on them great and continuous loving-kindness through every age. (Act_14:16, Act_14:17)

II HIS ATTITUDE SINCE THE COMING OF HIS SON. He "now commandeth all men everywhere to repent." The entrance of the "kingdom of God" was attended with the utterance of this strong imperative, "Repent" (Mat_3:2 Mat_4:17; Mar_6:12) The last, solemn commission of the ascending Lord was to sound this note of repentance "among all nations". (Luk_24:47) The apostle of the Gentiles, divinely taught, preached to Jew and Gentile "repentance toward God," etc. (Act_20:21) And wherever this gospel is preached unto men, there is announced the Divine mandate, "Repent." We know:

1. Its real significance. It is the turning of the heart, and therefore of the life, from sin and folly to God and to his service.

2. Its breadth of application. It is coextensive with the race; it reaches to the remotest land and to the most distant age; none so pure of heart and life that they need not, none so base that they may not, none so old that they cannot repent.

3. The consequences of impenitence. They are

1. God"s displeasure now, and

2. his final condemnation and punishment. C.

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

The times of ignorance - What! does he object ignorance to the knowing Athenians? Yes, and they acknowledge it by this very altar. God overlooked - As one paraphrases, "The beams of his eye did in a manner shoot over it." He did not appear to take notice of them, by sending express messages to them as he did to the Jews. But now - This day, this hour, saith Paul, puts an end to the Divine forbearance, and brings either greater mercy or punishment. Now he commandeth all men everywhere to repent - There is a dignity and grandeur in this expression, becoming an ambassador from the King of heaven. And this universal demand of repentance declared universal guilt in the strongest manner, and admirably confronted the pride of the haughtiest Stoic of them all. At the same time it bore down the idle plea of fatality. For how could anyone repent of doing what he could not but have done?

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

Repent

Repentance is the trans. of a (Greek - γένος ("metanoia-metanoeo") meaning "to have another mind," "to change the mind," and is used in the N).T. to indicate a change of mind in respect of sin, of God, and of self. This change of mind may, especially in the case of Christians who have fallen into sin, be preceded by sorrow 2Co 7:8-11 but sorrow for sin, though it may "work" repentance, is not repentance. The son in Mat 21:28; Mat 21:29 illustrates true repentance.

Saving faith: (See Scofield "Heb 11:39") includes and implies that change of mind which is called repentance.

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

That is, "Though God of his infinite patience hath long borne with the world lying in darkness and ignorance; yet how, by causing his gospel to be preached to all nation, he calls and invites them to repentance, to forsake their idols, and to serve the true God."

Here observe, 1. The censure of the past times; they were times of ignorance, and God winked at them, or overlooked them; not that God did allow or approve of their idolatry, but did not destroy and cut them off for the same; nor afford them such helps and means as now he did, having brought his gospel among them.

Observe, 2. The duty of the present time declared: to repent. This is a commanded duty, and an universally commanded duty: Now he commands all men every where to repent.

From the whole note, 1. That the times of paganism were times of ignorance.

2. That it is an unspeakable misery to be born and brought up in such times.

3. That to live impenitently in times of knowledge, is a sin that God will by no means wink at.

4. That the great purpose and design of the gospel wheresoever it is sent and preached, is to invite men to repentance: Now he commandeth all men every where to repent.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

See notes on verse 22

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

Connecting Statement:

Paul finishes his speech to the philosophers in the Areopagus, which he began in Acts 17:22.

General Information:

Here the word "he" refers to God.

Therefore

"Because what I have just said is true"

God overlooked the times of ignorance

"God decided not to punish people during the time of ignorance"

times of ignorance

This refers to the time before God fully revealed himself through Jesus Christ and before people truly knew how to obey God.

all men

This means all people whether male or female. AT: "all people" (See: When Masculine Words Include Women)

when he will judge the world in righteousness by the man he has chosen

"when the man he has chosen will judge the world in righteousness"

he will judge the world

Here "world" refers to the people. AT: "he will judge all people" (See: Metonymy)

in righteousness

"justly" or "fairly"

God has given proof of this man

"God has demonstrated his choice of this man"

from the dead

From among all those who have died. This expression describes all dead people together in the underworld. To come back from among them speaks of becoming alive again.

translationWords

God

command

repent

judge

world

righteous

raise

die

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

30. πάντας for πᾶσι with אABD. Vulg. ‘hominibus ut omnes.’

30. τοὺς μὲν οὖν χρόνους τῆς ἀγνοίας ὑπεριδὼν ὁ θεός, the times of ignorance therefore God overlooked but, &c., i.e. God has not imputed unto men the errors which they committed in ignorance. But now the case is changed. Men cannot plead ignorance who have heard of Christ. Cf. Luk 12:48.

For the sentiment cf. also Sir 28:7, μνήσθητι … διαθήκην ὑψίστου καὶ πάριδε ἄγνοιαν, where the A.V. translates (as here) ‘wink at ignorance,’ meaning ‘pass over offences committed through it,’ and so imitate the Most High.

τὰ νῦν παραγγέλλει τοῖς ἀνθρώποις πάντας πανταχοῦ μετανοεῖν, now He commandeth men that they all everywhere should repent. ‘Repentance’ here means the amendment of the lives which they have been leading wrongly through ignorance.

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.

30. ὑπεριδών] In this word lie treasures of mercy for those who lived in the times of ignorance. God overlooked them [the rendering of the E. V. bears the same meaning, but is to our ears in these days objectionable]: i.e. corrected not this ignorance itself as a sin, but the abuses even of this, by which the heathen sunk into deeper degradation. The same argument is treated more at length in Rom 1:2. The πᾶσι of the rec. and ἵνα πάντες of D1 have both been corrections occasioned by the apparent difficulty of τοῖς ἀνθρώποις πάντας. The genuine reading gives the emphatic πάντας πανταχοῦ, following on the foregoing assertion of vv. 25, 26, its proper place.

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

Winked at [υπεριδων] . Only here in New Testament. Originally, to overlook; to suffer to pass unnoticed. So Rev., overtooked.

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