Acts 3:19

Act_3:19-21

Repent ye therefore and be converted.

Apostolic exhortation

I. The Apostle Bade Men Repent And Be Converted.

1. Repent signifies, in its literal meaning, to change ones mind. It has been translated after-wit, or after-wisdom; it is the mans finding out that he is wrong, and rectifying his judgment. But although that be the meaning of the root, the word has come in Scriptural use to mean a discovery of the evil of sin, a mourning that we have committed it, a resolution to forsake it, the love of what once we hated, and the hate of what once we loved. Conversion means a turning from, and a turning to, from sin to holiness, from carelessness to thought, from the world to heaven, from self to Jesus. The words in Greek are Repent and convert, or, rather, Repent and turn. It is an active verb, just as the other was. When the demoniac had the devils cast out of him, that was repentance; but when he was clothed and in his right mind, that was conversion. When the prodigal was feeding his swine, and on a sudden began to consider and to come to himself, that was repentance. When he set out and left the far country and went to his fathers house, that was conversion.

2. Repentance and conversion are the work of the Holy Spirit. And yet Peter says, Repent, and be converted! How reconcile you these two things? We tell men to repent and believe, not because we rely on any power in them to do so, not because we depend upon any power in our earnestness or in our speech, but because the gospel is the mysterious engine by which God converts the hearts of men, and we find that, if we speak in faith, God the Holy Ghost operates with us, and while we bid the dry bones live, the Spirit makes them live--while we tell the lame man to stand on his feet, the mysterious energy makes his ankle-bones to receive strength--while we tell the impotent man to stretch out his hand, a Divine power goes with the command, and the hand is stretched out and the man is restored. The power lies not in the sinner, not in the preacher, but in the Holy Spirit.

II. There was good reason for this command. Repent ye therefore. The apostle was logical. It was not mere declamation. What, then, was the argument?

1. The Jews put Christ to death. And this is spiritually true of you. Every sin in the essence of it is a killing of God. Every time you do what God would not have you do, you do in effect, so far as you can, put God out of His throne, and disown the authority which belongs to His Godhead. When Christ was nailed to the tree, sin only did then literally and openly what all sin really does in a spiritual sense. Will you not repent if it be so? While you thought your sins to be mere trifles, you would not repent; but now I have shown you that every sin is really an attempt to thrust God out of the world. What, then, if the authority of God should be no more owned in the universe--where should we all be? What a hell above ground would this world become! Do you not see what a mischievous thing, then, your iniquity has been? Then, truly, there is abundant reason why you should repent and turn from it.

2. He whom they had slain was a most blessed person--one so blessed that God the Father had exalted Him. Jesus Christ came not into this world with any selfish motive, but entirely out of philanthropy, full of love to men; and yet men put Him to death! Now God does not deserve that we should rebel against Him. If He were a great tyrant domineering over us, putting us to misery, there might be some excuse, but, when He acts like a tender father to us, it is a cruel shame that we should live in daily revolt against Him. You who have not believed in Christ have mighty cause for repenting that you have not believed in Him, seeing He is so good and kind.

3. While they had rejected the blessed Christ they had chosen a murderer. Sinner, thou hast despised Christ, and what is it thou hast chosen? Has it been the drunkards cup? Thy lust? What devilish things to set in the place of Christi What have thy sins done to thee that thou shouldst prefer them to Jesus? What wages have you had? Oh, then, this is a thing to be repented of.

4. Christ whom they had despised was able to do great things for them. His name through faith in His name, etc. If you will trust Jesus to-day, all your iniquities shall be blotted out. Believing in Him, He can make thee blessed. And is not this cause for repentance? With hands loaded with love He stands outside the door of your heart. Is not this good reason for opening the door and letting Him in?

5. I wot that through ignorance ye did it. As if He would say, Now that ye have more light, repent of what you did in the dark. You had not heard the gospel, you did not know that sin was so bad a thing, you did not understand that Jesus was able to save to the uttermost. Now you do understand it. The times of your ignorance God winked at, but now commandeth all men everywhere to repent. Greater light brings greater responsibility. Do not go back to your sin, lest it become tenfold sin to you. Now ye have no cloak for your sin. Therefore, because the cloak is pulled away, and you sin against the light, I say as Peter did, Repent and be converted, that your sins may be blotted out.

III. Without repentance and conversion sin cannot be pardoned. Many Oriental merchants kept their accounts on little tablets of wax. On these tablets they indented marks which recorded the debts, and when these debts were paid, they took the blunt end of the stylus or pencil, and just flattened down the wax, and the account entirely disappeared. Now, he that repents and is pardoned is, through the precious blood of Christ, so entirely forgiven that there is no record of his sin left. If we blot out an account from our books, the record is gone, but there is the blot; but on the wax tablet there was no blot. But sin cannot be removed except there be repentance and conversion. This must be so, for--

1. It is most seemly. Would you expect a great king to forgive an erring courtier unless the offender first confessed his fault?

2. It would not be moral; it would be pulling up the very sluices of immorality to tell men that they could be pardoned while they went on in their sins and loved them. Does not conscience tell us this? There is not a conscience here that will say to a man, You can hope to be saved and yet live as you list. But whether your conscience shall say so or not, God says He that confesseth and forsaketh his sin shall find mercy, but there is no promise for the unrepenting. He who goeth on in his iniquity and hardeneth his neck shall suddenly be destroyed, and that without remedy.

IV. Repentance and conversion will be regarded as peculiarly precious in the future, for my text says, When the times of refreshing shall come from the presence of the Lord.

1. He that repents and is converted shall enjoy the blotting out of sin in that season of sweet peace which always follows pardon. When the prisoner first gets out of prison, when the fetters for the first time clank music as they fall broken to the ground! when the sick man leaves the sick chamber of his convictions to breathe the air of liberty and to feel the health of a pardoned sinner! Oh, if you did but know what a bliss it is to be forgiven, you would never stay away from Christ I But you do not know, and cannot. Oh, repent and be converted, then, and you will.

2. Perhaps these times of refreshing may also relate to times of revival in the Christian Church. The only way in which you can share in the refreshment of a revival is by your own repenting and being converted. Of what use is a revival to an unpardoned sinner? It is like the soft south wind blowing upon a corpse.

3. The text means, according to the context, the second advent. Jesus is yet to come a second time, and like a mighty shower flooding a desert shall His coming be. His Church shall revive and be refreshed. But woe unto you who are not saved when Christ cometh, for the day of the Lord will be darkness and not light to you. (C. H. Spurgeon.)

Repentance, a change of mind

The original a change of mind or an after-thought. Now that is exactly what the Holy Spirit produces in the convicted soul. There is, says the wise man, a way that seemeth right unto a man, but the end thereof are the ways of death. Now it is the work of the Holy Ghost to dispel this false view of our way, and to bring us to see things as they really are; and when we yield to His convicting influences, the light of truth flashes into our soul, and we come to ourselves. Now we see things from an entirely different point of view, and cry out against ourselves--against our folly and our sin. What a fool I have been! cries the awakened and repentant soul. So many years I have lived in this world, and yet have I never really begun to live at all! My whole past has been a wasted existence. I have been simply exercising my faculties in furthering my own destruction! The first step in a real repentance is taken when we open our eyes to see things as in the light of the Holy Ghost, when we escape from the long delirium of a life lived under the influence of the great deceiver, and thus undergo a change of mind with respect to God and to sin, and the value of things seen and things eternal. (W. Hay Aitken.)

Repentance not mere sorrow for sin

It is a common thing to find people confusing between repentance and sorrow for sin, and this leads sometimes to most distressing results. I remember once insisting very strongly upon the importance of making this distinction. The next day an intelligent Christian man said, Ah, Mr. Aitken, if I had heard that sermon of yours last night when I was seeking salvation, I believe it might have saved me long weary years of misery, during which I was really and earnestly desirous to give myself to God, and yet fancied I had no right to come to Christ, because I could not feel the sorrow for sin that I thought I ought to feel. Now it is quite possible to experience a good deal of sorrow for sin without any real repentance, and it is equally possible to have a sincere repentance, and yet to be ready to cry out against ourselves because we dont feel as much sorrow for sin as we think we should. Indeed this impatience at our own hardness of heart and lack of true spiritual sensibility is often a feature of true repentance. But observe that on no less than ten occasions men are directed to repent, the word being for the most part employed in the imperative mood. Now it is obviously absurd to suppose that we should be thus commanded to produce within ourselves a certain state of feelings; for obviously our feelings constitute just that element in our nature over which we have least control. We cannot command our feelings at will, and therefore it is simply ridiculous to commandpersons to do so. It would be folly were I to say to you, Feel very happy, or Feel very sorrowful. Again, we find repentance expressly distinguished from godly sorrow. Godly sorrow worketh repentance … not to be repented of. Now, if it may be the cause of repentance, it must be distinct from repentance, for an effect must always be distinct from its cause. It does not, however, always stand in this relation. Godly sorrow may sometimes flow from a real repentance, just as in another case it may proceed and lead up to it. Of this we see an instance in David, who poured forth his soul in the sorrowful language of the fifty-first Psalm long after he had both repented and had been forgiven. (W. Hay Aitken.)

Repentance and its results

Peter had now proved that the people were in an evil case, and pointed out that the only way of escape was by repentance and conversion. But the apostle urged this duty on three special grounds.

I. In order that they might attain proper relations to God. That your sins may be blotted out. There stood against them an account by which they were bound, and that account could not be cancelled except through repentance. Then God would not treat them as sinners. The reason for this condition is obvious since God can do nothing that is morally unfit. To attain this right relation to God is to enter the way of ultimate personal perfection.

II. In order that they might cease to stand in the way of blessing designed for their fellow-men. That the times of refreshing, etc. The world was full of sin and weariness. God knew all about it, and had promisedseasons of refreshment. They were to be granted from His presence, by His decree. But He would bless men through men, Repentance and conversion were therefore required. So now. Domestic piety will be promoted by those who penitently turn to God. The purification and quickening of particular churches will be aided by such as mourn over sin and forsake it. And the multiplication of purified and quickened churches would soon work mighty changes in Christendom.

III. In order that they might promote the coming of the great final manifestation of the redeemer. And He shall send Jesus. (W. Hudson.)

What is repentance

It is, right about face! I think these soldiers understand that expression. Some one has said that every one is born with his back to God, and that conversion turns him right round. If you want to be converted, and want to repent, I will tell you what you should do. Just get out of Satans service, and get into the Lords. Leave your old friends, and unite yourself with Gods people. I shall be gone on a journey shortly. If, when I am in the train, a friend should say, Moody, you are going in the wrong train. My friend, I should say, you have made a great mistake; the guard told me this is the right train. You are wrong, I am sure you are wrong. the guard told me this is the right train. Then my friend would say, Moody, I have lived here forty years, and I know all about the trains. That train is the wrong one. He at last convinces me, and I get out of that train and get into the right one. Repentance is getting out of one train and getting into the other. You are on the wrong train; you are in the broad path that taketh you down to the pit of hell. Get out of it to-night. Right about face! Who will turn his feet towards God? Turn ye, for why will ye die? In the Old Testament the word is turn. In the New Testament the word is repent. (D. L. Moody.)

True repentance is practical

I heard one say, It is an awful-thing to be a slave to the winecup; I wish that I had never tasted it. The first opportunity I get I will turn over a new leaf. He did not say what the new leaf would be, but he was going to do any quantity of reforming work. Alas I he never did anything at all, for he was drunk again the next day. A beautiful penitent to look upon; but a wretched hypocrite in due time, for he returned like the dog to his vomit, and the sow which was washed to her wallowing in the mire. If you repent of sin, down with sin! In Gods name, down with sin! When repentance is hearty it is practical. When a man truly turns to God, he turns away from sin. (C. H. Spurgeon.)

We must repent now

Years ago, on a summer afternoon, I stood on a little harbour-wall and saw two vessels trying to make the entrance. They were lying in a narrow channel, and, since there was not water enough to keep them up, they were lying on their side. But far out the tide began to turn, and one wave after another passed under them, and every wave in the channel made the water deeper; and I saw in a little while that the water was twelve feet deep in the harbour, and the green, foaming waves rushed in like a millrace. I looked again towards the narrow passage, and saw on one vessel that they had taken advantage of the wind at the right moment, and on that first vessel they floated in on the full tide. Upon the other vessel they were not on the alert, though sailors do not often make that mistake, and when they tried to make the harbour the tide had turned, and they could not. The water grew shallower; they gave up the attempt; and gradually the vessel heeled over, and lay just as before on the bank of sand. At nightfall I went down again, and in the dark gloaming I saw the forsaken vessel, and I prayed that I might not miss the tide which God gives to our souls, nor quench His Spirit within my heart. (J. Watson, M. A.)

Repentance implies the utter forsaking of sin

Every time a man takes a journey from home about business, we do not say he hath forsaken his house; because he meant, when he went out, to come to it again. No; but when we see a man leave his house, carry all his goods away with him, lock up his doors, and take up his abode in another place, never to dwell there more, this man may very well be said to have forsaken his house indeed. Thus it is that every one of us are to forsake sin so as to leave it without any thought of returning to it again. It were strange to find a drunkard so constant in the exercise of that sin, but sometimes you may find him sober, and yet a drunkard he is, as if he were then drunk. Every one hath not forsaken his trade that we see, now and then, in their holiday suit; then it is that a man is said to forsake his sin, when he throws it from him, and bolts the door upon it, with a purpose never to open any more unto it. Ephraim shall say, What have we to do any more with idols? (Hos_14:8). (J. Spencer.)

Be converted

Let us--

I. Consider the state of the soul before conversion

1. The Bible speaks of it as a state of death. Death is so offensive in physical nature that we are compelled to bury even our beloved friends; and had we eyes and hearts to see and feel the realities of the spiritual world a soul dead by sin would be more offensive than a decaying body. We bury the physical dead, but it is impossible to put away a dead soul from society. The world would have been better without you, for as a corpse putrifies the air we breathe, so a dead soul is a corruption which gives forth evil and prevents good. A dead soul may--

(1) Have great influence. Your influence might have been exerted for the good of society, but you have lived only to enjoy your own self, and so instead of being a helper of the highest interests of mankind, you are drawing sap from the human tree and are yielding no fruit.

(2) Be a moral person. You have not committed any crime, but you are dangerous to society. Your goodness is an argument to a bad man against being religious, and the children of your family say, Why, father never goes to church, nor reads the Bible, nor prays--why should I? People will follow a moral sceptic because they wish to have an excuse for sin.

(3) Be an openly wicked man.

2. How can it be known whether I am in this state of death or not? If you be in this state there will be--

(1) No growth of goodness in your character. Some persons appear to grow more beautiful every year, but others become more wicked as they grow older.

(2) No strength to do holy things. You may do as you like with a dead body; it can make no resistance, and likewise a dead soul is helpless in the hands of Satan.

(3) Troubles and obstacles which will cause you to despair. In such a case men, but mostly women, rush to intoxicating liquor, and their last state is worse than the first. A dead soul is one having no hope, and without God in the world.

II. Inquire, what is conversion?

1. It is a new life. You may see advertisements offering for sale an ingredient which improves the breath. Now conversion does not improve the old sinful breath, but it gives a new holy breath within the soul. Just as God by His Providence gives us at birth physical lungs with which to breathe the air about us, so His Holy Spirit creates spiritual lungs in our soul by which we breathe in the atmosphere of the kingdom of God.

2. A second incarnation of God. The first was in Christ, the second in the soul of His disciple. God is not limited to the body of Jesus. He shall also fill every believer with all His fulness. Socrates, speaking of true friendship, describes it as one spirit in two bodies. Now conversion is one Spirit in God and also in you.

3. A moral transformation. It is that change which makes a man who has loved sin to shun it as he would a poisonous serpent.

4. A birth for humanity. It is to realise that you are born to be the brother or the sister of every one, and to prove it by your active goodness. It is that union with God which unites us to our fellow-man.

III. I would urge you to be converted: because--

1. Unless converted you are at war with God. How shameful to be at war with a loving Father!

2. The gospel assures you of pardon.

3. The Lord loves you.

4. God can convert you. (W. Birch.)

Conversion

I. What conversion is, and wherein it lies. The conversion to be treated of is not--

1. An external one, or what lies only in an outward reformation of life and manners, such as that of the Ninevites, for this may be where internal conversion is not, as in the Scribes and Pharisees.

2. Nor is it a mere doctrinal one, nor a conversion from false notions before imbibed to a set of doctrines and truths which are according to the Scriptures; so men of old were converted from Judaism and heathenism to Christianity.

3. Nor the restoration of the people of God from backsliding when they are in a very affecting and importunate manner called upon to return to the Lord (Jer_3:12; Jer_3:14; Jer_3:22; Hos_14:1-4); so Peter when he fell through temptation and denied his Lord, and was recovered from it by a look from Christ, it is called his conversion (Luk_22:32). But--

4. The conversion under consideration is a true, real, internal work of God upon the souls of men.

(1) In the turn of the heart to God, of the thoughts of the heart.

(2) Conversion lies in a mans being turned from darkness to light; the apostle was sent to turn them from darkness to light (chap. 26:18), that is, to be the instrument or means of their conversion by preaching the gospel.

(3) From the power of Satan unto God as in the above place (chap. 26:18). Satan has great power over men in an unconverted state.

(4) Conversion lies in turning men from idols to serve the living God; not merely from idols of silver and gold, of wood and stone, as formerly, but from the idols of a mans own heart.

(5) Conversion lies in turning men from their own righteousness to the righteousness of Christ.

(6) Conversion lies in a mans turning to the Lord actively under the influence of Divine grace; and by this phrase it is often expressed in Scripture as in Isa_10:21; Act_11:21; 2Co_3:16.

II. The causes of conversion.

1. Not by the power of man; what is said of the conversion or turning of the Jews from their captivity is true of the conversion of a sinner that it is not by might nor by power, that is, not of man, but by My Spirit, saith the Lord of Hosts (Zec_4:6).

2. Nor is conversion owing to the will of man; the will of man before conversion is in a bad state; it chooses its own ways, and delights in its abominations, it is in high pursuit after the desires of the flesh and of the mind.

3. God only is the author and efficient cause of conversion.

4. The moving or impulsive cause of conversion is the love, grace, mercy, favour, and good will of God, and not the merits of men.

5. The instrumental cause or means of conversion is usually the ministry of the Word.

III. The subjects of conversion. Lost sinners redeemed by Christ are the subjects. (Theological Sketch-Book.)

Conversion

1. All through the New Testament one great saving change, involving entirely new relations with God on the one hand, and with sin on the other, is represented as indispensably necessary, and one only, and it is to this great change that we give the name of conversion. The word, particularly in the original, seems to be a suitable one to indicate it, looking at it from mans point of view, because it connotes a turning round and a turning towards, with a view to resting in. The word too, in common use, suggests just such a radical change. We speak of converters that change iron into steel; of converting a sailing ship into a steamer, or an old-fashioned gun into a breechloader.

2. This great saving change is represented as the true starting-point of the spiritual life. It is therefore not a life-long work, for if all our days be consumed in making the start, what time is there left to that journey? The locomotive requires to be placed upon the turntable, and to have its position reversed, before it can proceed on its return journey. But if the whole four-and-twenty hours are consumed in getting the engine turned, what is to become of that journey? And where is the station-master that would be content to go on all day asking, Is that engine being turned? or would feel content on hearing that the process was going forward?

I. Conversion is closely connected with, but distinct from, repentance. Repentance represents the negative, conversion the positive, element. Repentance consists in the honest repudiation of the old, with the accompanying feelings of regret and humiliation; but conversion consists in the acceptance of the new, with all natural, spiritual exultation in God. Repentance is the discovery of the fatal disease and the mournful confession of it. Conversion is the appropriation of the remedy, the believing touching of the hem of His garment, with the firm persuasion, If I may but touch I shall be whole. Repentance brings us down to the dust; conversion sets us amongst the princes and makes us inherit a crown of glory.

II. Conversion implies an original attitude of aversion. An evil heart of unbelief departing from the living God. And it is the presence of this attitude, more or less fully developed, that makes conversion necessary. Now this attitude is inherited from our first parents. Hence our position differs from theirs in this, that they had to fall beneath their created nature in order to turn from God, whereas we have to rise above our inherited nature to turn to God. Then, again, as it was by a definite moral act, an act of the will, that man turned away from God, so it is only by a definite moral act that man can be converted to God. And hence it is evident that no ordinance can render the conversion to God superfluous or unnecessary. This is surely a sufficient answer to those who allege that conversion cannot be necessary in the case of those who have been baptized as infants, unless they have lapsed into open sin. On the other hand, however, it must frankly be admitted that there are many of whoso conversion there can be no reasonable doubt, who yet cannot remember in the past any aversion, and hence cannot point to any distinct conversion. They seem to have loved and trusted their Saviour so long as they could remember anything. Again, there are others who, although they can recall a condition of aversion, cannot point to the hour of conversion. This seeming indefiniteness with some, no doubt, arise from temperament, or perhaps to defective teaching. Anxious souls, who wish to come to Christ instead of being directed at once to the Cross, are told that they must wait for certain experiences. But whatever be the true explanation we shall do wisely in thinking less of the accidents and more of the essence of this great change. The question is not when and how did your conversion take place? but, Has it taken place?

III. Must conversions always be sudden? You hear not few affirm with sufficient dogmatism that they dont believe in sudden conversions except those on a death-bed. I must say, for my own part, that these are the only kind of sudden conversions that I am sceptical about. But my answer is not that all conversions are in their outward appearances necessarily sudden, but that there is no reason why they should not be so. If this matter of turning back again from sin and self to God can be settled promptly, none would wish to see it protracted; for it is only after this point has been passed that real religious experience begins. If conversion can be immediate, there is surely no sense in desiring that the process should be protracted. Behold, now is the accepted time, etc. If conversion were one and the same thing as reformation, this might well require time; but if it be a mighty spiritual revolution wrought in man by the Holy Ghost, then it is by no means surprising that it should be completed as rapidly as Naamans cure. Let us turn to our text.

IV. Conversion is an imperative duty. The text is a direction couched in the form of a command. Be converted. It may occur to you to object, Who can convert himself? If I am to be converted, it is God that must convert me. Now there is a certain sense in which this is quite true. The regenerating power can only come from God; but, on the other hand, man as well as God has his part in producing this great change, and it is to mans part in it that the word conversion almost invariably refers. Only once is the word used in the Passive Voice, Except ye be converted, and become as little children, etc. In that passage the actual moral change is referred to. And it is well that the word should thus be used once lest we should lose sight altogether of the necessarily close connection that must exist between the turning on our part and the change wrought by God on His part. But in the present passage the word is active, turn again. Many awakened souls are kept back from Christ because they cannot make themselves feel the great change that they think they ought to experience. They wait and hope and pray that they may be converted, instead of turning right round so as to face the God from whom they have turned away. Now to all such the voice of God through similar passages would seem to say, Turn ye even unto Me, saith the Lord.

V. Conversion is the correlative of aversion. Now in this aversion three distinct steps may be discerned. The first is taken in the aversion of the inner eye, the looking away from God; the next in the aversion of the will when we say, We will not have this man to reign over us. We prefer to assert our independence; and then follows the aversion of the desires and affections. Now there are three corresponding steps in conversion. We begin to turn Godwards when we allow ourselves to recognise our inward needs, and turn from the empty cisterns that can hold no water, and confess, My soul is athirst for God, yea, even for the living God. That may be called the conversion of the desires. We take our second step in the submission of our wills and our decision to yield ourselves to God, and here usually the struggle is the most severe, and when this point is gained the hardest part of the battle is won. But there is a third step, the conversion of our inner vision. For even when our desires are fixed on God and our wills yielded to God, seeking souls are still not unfrequently kept in darkness just because they will turn their eyes to anything else rather than God. They will look at themselves, at their feelings, at their ill deserts, at their own faith, or rather at their want of it, at other people, and their experiences rather than at God. Now when St. Peter calls upon us to turn right round and face towards God, it is in order that we may so fix our gaze upon God as to discover what there is in God for us, and rest at peace in the joy of that discovery. But it would be of little use to call upon us to turn unless such an object were presented to us as should attract and retain our gaze when once we direct our vision towards it. The thought of God and of His holiness repels and even appals the awakened soul. But here it is that we learn the value of the gospel. It was not enough that Christ should bid us return to our Father; it was necessary that He should constitute Himself the way.

VI. Thus we see the connection between the atoning work of christ and conversion. The result of that work is, that the sinner finds in God the very thing he has despaired to find in himself. Gazing on the Cross, he makes the astonishing discovery, Behold, God is my salvation; I will trust and not be afraid. Indeed, we may say that in the wondrous vision we find that which converts all our thoughts of God. He who gave His Son for me must needs be worthy of my confidence and love. Look unto Me, I hear Him say, and be ye saved, and unto Him I look and find that there is indeed life for a look at the Crucified One. And this look is conversion; for everything about that Cross seems of a kind to produce a change of thought and feeling that might be called a conversion. I love my sins, but I look at that Cross, and I see in the agony and death of the Sin-bearer what sin really is, and what it must bring me to if I cling to it; and thus my view of sin is changed. I looked upon many of my sins as mere trifles; now I see how exceeding sinful sin must be in the sight of Him who is its Judge, and thus my estimate of the gravity of sin is changed. I once thought of God as though He were hard, austere, and unsympathetic; now I see how tender, as well as infinite, is His love. Thus my judgment of God is changed. I used to love to think of myself as my Own master, but now I see what man is without God, and so my views of myself and of my relations to God are changed. Thus in turning myself to God I turn my back upon my old self. The old is passed away, left crucified on yonder Cross, and all things are become new. But more than even this. Not only am I changed in all my views and feelings, but I am converted to God; that is to say, I am restored to my proper relations with God. Between Him and me there is now nothing but love, and so I am now in a position to enjoy His fellowship and to be strong in His power. (W. Hay Aitken, M. A.)

Conversion is

I. A change. A Scotch lassie, who heard Mr. Whitefield preach, was so impressed that she underwent a change of heart. When she presented herself before the Church to be admitted as a member, the deacon said to her, My child, is your heart changed? She replied, Sir, I do not know whether it is my heart that is changed or the world, but I feel that something is changed; things are different now. When a man is converted he undergoes a change. Instead of being a servant of Satan, or living merely to please himself, he becomes a servant of God, and lives henceforth to try to please God.

II. A substantial change; not merely in name, but in reality. A certain clergyman was preaching to black people. One of the men seemed much impressed, and said he would be a Christian. So the clergyman baptized him, made the mark of the cross on his forehead, and called him by a new name--Adam. A week or two afterwards the clergyman had reason to believe that this man was not doing as he ought, and amongst other things that he was not fasting on Fridays. Accordingly, one Friday, he went to the mans cabin, and, as he expected, smelt the savoury scent of roasting beef. The clergyman said, Adam, you are breaking the law of the Church; you ought to be fasting; that is beef, not fish. The man replied, Well, massa preacher, you cross me and call me a new name, and say I am Christian. So, massa, I take de beef and cross him, and put him in de water, and call him fish. That is about as great a change or conversion as one man can give another. No rite can convert a living soul. Conversion is a personal act between the soul and God.

III. A change within which transforms the outward life.

IV. An enduring change. A man can get a new rig-out for about half-a-crown in Petticoat Lane. You can get a coat and vest for a shilling, a pair Of unmentionables for sixpence, a shirt for fourpence halfpenny, a collar and tie--such as they are, for a penny, a hat--what you call a pot, for threepence, a pair of stockings also for threepence, and you may get a cane and a ring for a penny! And if you are good at bargaining, you may have a gold-like breast pin with a thing like a diamond thrown into the lot for good luck. While you are in the dark shop the whole thing looks moderately respectable. The articles are not new certainly; nor second-hand; they are about tenth-hand. But when you walk out with your purchases on your back--well, you had better have a good-sized sheet of brown paper to wrap yourself in, for I suspect a decent gust of wind might blow them away altogether, or a shower of rain might dissolve them. The fact is the things are not substantial; they wont stand wear and tear. Man-made conversions are like those cast-off clothes--they are unsubstantial--they will not wear well. (W. Birch.)

That your sins may be blotted out.--

The blotting out of sin

This is the only passage in which the verb is directly connected with sins. The image that underlies the words (as in Col_2:14) is that of an indictment which catalogues the sins of the penitent, and which the pardoning love of the Father cancels. The word and the thought are found in Psa_51:10; Isa_43:25. (Dean Plumptre.)

Sin blotted out

A little boy was once much puzzled about sins being blotted out, and said, I cannot think what becomes of the sins God forgives, mother. Why, Charlie, can you tell me where are the figures you wrote on your slate yesterday? I washed them all out, mother. And where are they, then? Why, they are nowhere; they are gone, said Charlie. Just so it is with the believers sins--they are gone; blotted out; remembered no more. As far as the east is from the west, so far hath He removed our transgressions from us.

Obliteration more than pardon

I have spilled the ink over a bill and so have blotted it till it can hardly be read, but this is quite another thing from having the debt blotted out, for that cannot be till payment is made. So a man may blot his sins from his memory, and quiet his mind with false hopes, but the peace which this will bring him is widely different from that which arises from Gods forgiveness of sin through the satisfaction which Jesus made in His atonement. Our blotting is one thing, Gods blotting out is something far higher. (C. H. Spurgeon.)

When the times of refreshing shall come.--

Times of refreshing

Such times--

I. Are needed. Spiritual life is dependent on direct Divine agency. But as there may be life without health or vigour, so in the believer and the Church there may be real life but great languor, and when such is the case times of refreshing are needed. This Divine influence is often compared to rain, etc. (Isa_35:1; Isa_44:3; Eze_34:26; Isa_61:11), and the result of its exertion is fertility and growth.

1. Personal piety will be deep and personal activity energetic. These are here connected because they should never be separated. Piety without activity will degenerate into spiritual selfishness; activity without piety will be formal and mechanical. As spiritual life generally begins in the closet, it is there that it will be invigorated and revived. As the healthy man requires more sustenance and has a larger appetite than the invalid, so there will be a craving for spiritual food. As in health we crave for the fresh air of heaven, so we shall often ascend the mountain-top of communion with God. And this revived piety, taking cognisance of eternal realities, will prompt to corresponding activity in the cause of Christ. As such times are the result of spiritual influence, by that influence the love of Christ will constrain to holy and individual devotedness.

2. Domestic piety will be more manifest. If the flame of closet devotion be dim, that of the family altar cannot be bright; but when times of refreshing come the members of the household will catch the spirit of devotion, and those for whom parents have long prayed will give evidence of spiritual life. Here, perhaps, more than anywhere are such times to be desired. Worldly amusements, literature, principles, conformity, have in too many instances sapped the foundations of family religion.

3. Social piety will be revived. What dulness and formality there often is in our Church organisations and gatherings, and what a falling off in consequence. But get a season of refreshing, and the pastor will speak direct from the mount of communion a message from God, and Church officers and members, instead of availing themselves of any trifling excuse, will eagerly throng to the services and zealously work all the departments. Equally great will be the change in the habitual converse of Christians. Out of the fulness of the heart the mouth will testify of spiritual things.

4. Sinners will be converted and added to the Church. This has always been a characteristic of such seasons. Witness Pentecost, e.g.

II. May be expected. We are not left in doubt as to the ultimate triumph of the truth. Christ yet will draw all men unto Him. But Christ works by agents, and since the success of the gospel is in proportion to the vigour of the agents, we are led both by the nature of things and the Divine promises to expect a renewal of spiritual invigoration from time to time. And as the fruitful showers of one year will not suffice for the next, but each has its own supply, so we are led to expect for each generation, and for each believer in his successive phases of experience and work, fresh supplies of reviving grace. And the recurrence of such seasons may be expected from the analogy of the past. They have always been sent when the Churchs need has been great. It was so after the Exile (Hag_1:14), in the days of the Baptist, at Pentecost, in Italy under Savonarola, in Germany and Switzerland, at the time of the Reformation, in America under Jonathan Edwards, etc. (Isa_51:9).

III. Must be sought. While we refer their recurrence to the sovereignty of God, yet He has indicated the course which we have to pursue. I will yet for this be inquired of by the House of Israel to do it for them. But if we regard iniquity in our hearts the Lord will not hear us, Repent ye, therefore, that the times of refreshing may come. This exhortation is needed by dead Christians as well as dead sinners.

IV. Will change the whole aspect of the Church. There will be--

1. Clearer knowledge of Divine truth.

2. More manifest spirituality.

3. Greater joy. (R. C. Pritchett.)

Times of refreshing from the presence of the Lord

I. What they are. The phrase might be read--

1. Times of cooling, in allusion to the custom of labourers, especially in Eastern countries, of retiring to the shade during the heat of the day to recruit their exhausted strength. And what are these hallowed hours, whether on the week days or on the Sabbath, but times of refreshing, affording an agreeable pause amid the busy scenes of life, enabling us to retire from the burden and heat of the day to the shadow of a great rock in a weary land? Here grows the tree of life, of which the grateful Church exclaims, I sat down under His shadow with delight, and His fruit was sweet unto my taste. Here gently rolls the river of the waters of life, whose streams make glad the city of God. Here, like Nathanael under the fig-tree, we can review all ,the way in which the Lord our God hath led us, and that is refreshing. Here we can contemplate the unfolded mysteries of redeeming love, and that is refreshing. We can inspect the work of grace in the heart, and that is refreshing. We can look into the promises and examine the covenant which is ordered in all things and sure, and that is refreshing. We can think of heaven, and that is refreshing,

2. Times of refection. The renewed soul has an appetite as well as the body, and the blessings of salvation are adapted to our necessities. In this mountain shall the Lord of Hosts make unto all people a feast of fat things, etc. To these rich provisions we have constant access. Here is food for all, and the whole in pleasing variety. Here is the sincere milk of the Word for babes in Christ, etc.

3. Times of humidity, softening, and moisture, when the genial showers or refreshing dews saturate and revive the thirsty bosom of vegetation. Apt emblem of the refreshing influences of the Holy Ghost, which come down like rain upon the new-mown grass, and as the showers which water the earth. And how welcome these heavenly showers! How they refresh the soul of the minister, who, having sown the good seed of the Word, is anxious to see the blade, the ear, and the full corn in the ear! How they revive the spirit of the people whose graces open and expand like trees planted by the rivers of water! What a happy effect they have upon our religious institutions! What a sweet perfume, as a savour of life unto life, do they produce, as you find in a garden after a refreshing shower! And what a beautiful bow upon the cloud of our mercies as in the day of rain, do they impress, when they descend in concert with the Sun of Righteousness, like the bow of promise mid the storm.

II. The source whence they spring--The presence of the Lord. This renders them doubly valuable. The gift is enhanced by the love which we bear to the Giver, especially when we recollect His motive, the way in which our supplies have been procured, the medium through which they descend, the impossibility of procuring others of equal worth, our own unworthiness and the fulness of joy and the pleasure for evermore of which they are the pledge and the earnest. They come from the presence of the Lord, as the pool of Bethesda was rendered medicinal by the presence of the angel; as the bitter waters of Marah became sweet by the influence of the tree which was cast into them; or as the sorrowing disciples were made glad by the presence of the Redeemer. That the blessed God is present with His people whenever and wherever they meet together in His name, requires no proof. He has promised, in all places where I record My name will I come unto you and bless you.

III. Their importance. What would the earth be without the genial showers which water it but a desert, whatever our skill or labour? Thus it would be in our Churches without Divine influences. Ministers might break up the fallow ground, and scatter the precious seed, but it would not germinate. We should labour in vain, and spend our strength for nought. But when the Spirit is poured out from on high, The wilderness shall bud and blossom as the rose. The Holy Ghost is the fruitful source of vital religion. Without His fructifying graces, instructions, invitations, warnings, judgments, mercies, miracles--are all unproductive. But when He descends, like showers of heavenly rain, the simplest means produce the noblest effects. And as the Holy Spirit produces vital religion where it has never existed before, so He revives it where it has withered, strengthens it where it is weak, and beautifies, expands, and causes it to unfold where it has been contracted and confined.

IV. How they are to be obtained.

1. By a conviction of their value. This is requisite to give a proper impulse to our solicitude.

2. By fervent and persevering prayer. We must ask in order that we may receive. For the blessings which we require the Lord will be sought unto. And if ye, being evil, etc.

3. Prayer must be followed by an avoidance of those inconsistencies and declensions which grieve the Holy Spirit of God. (W. B. Leach.)

Religious revivals times of refreshing

(text, and Psa_85:6):--I have selected these words--

I. As the deep utterances of our longings for a revival in our own land.

1. Do we not feel the need of it in ourselves individually? Religion begins with a mans self and works outward. When thou art converted, strengthen thy brethren. Instead of saying, What lack I yet? or thanking God you are not like other men, rather cry, My soul cleaveth unto the dust. O quicken Thou me, according to Thy Word. Are some secretly flattering themselves that they have not lived in open ungodliness? Ah, but where is the blessedness ye once spake of? What report from thy closet? thy scene of daily labour? the house of God, the Sunday school? the chamber of the sick and dying? Wilt Thou not revive me again?

2. Is there no need for a revival in our families? Have you set your house in order? Do you walk within your house with a perfect heart? Is there here no too indulgent Eli? Is there no parent troubled with an Absalom? Like Jacob, are you suffering from concealed idols? Difficulties are felt in these modern times by many a parent; but let the land mourn, every family apart, and the voice of rejoicing and salvation shall be in the tabernacles of the righteous. Let the family Bible, the family altar, and the family pew, secure the family blessing.

3. Is there no need for a revival in our Churches? But let us beware of that censoriousness which can see nothing but faults, and even feel a pleasure in exposing them. The ears of the world are open to these aspersions, and out of their mouths they condemn us. Mark you the example of Christ in the addresses to the Churches in Asia: where possible, praise is blended with censure, and praise has the precedence.

4. Our eyes naturally turn to our nation at large, and we inquire if no revival be needed. What is our national character, habits, and reputation abroad? Look at your senate, universities, markets, factories, press, theatres, prisons, the sins and miseries of your streets, by night as well as by day, and will you not sigh and cry for all the abominations that be done in the midst thereof? The deep conviction of national sins precedes a revival.

II. The source of a religious revival. Whence is it? From heaven, or of men? What more perplexes the worldly philosopher than to see crowds of men, women, and children rushing to the prayer-meeting. On the Day of Pentecost they were all amazed and were in doubt, saying one to another, What meaneth this? Others mocking, said, These men are full of new wine. But all this leaves the phenomenon of a genuine religious revival unexplained. That a real revival, as tested by the fruits of repentance and a holy life, is the work of the Spirit, we boldly aver. We argue this from the change effected. I appeal to the history of the Church. Say, whether you refer to the conversion of the three thousand, or of individuals, as the malefactor, Zaccheus, Saul of Tarsus, or the jailor, whether in every case it was not as with Lydia--The Lord opened the heart. If any fact were necessary to confirm this view, it would be not only the notorious sinners that have been converted, but the humble and despised agents and agency employed. But let us appeal to the Scripture itself. What say apostles of their own success? Not that we are sufficient of ourselves. So then neither is he that planteth anything, neither he that watereth, but God that giveth the increase. Not by might, nor by power; but by My Spirit, saith the Lord of hosts. And the same Voice is heard saying, And I will make them and the places round about My hill a blessing, etc.

III. The joyousness of its character.

1. This time is one of refreshing from its effects on our own minds. Some of you may be awakened to discover the exceeding sinfulness of sin, and to be alarmed for its consequences. See the penitent at the footstool of mercy beseeching the royal forgiveness; mark the proclamation of the Sovereigns favour, and watch the change on the suppliants countenance! I, even I, am He that blotteth out thy transgressions for Mine own sake, and will not remember thy sins. How different now the heart of the suppliant to the trembling with which he approached to present the prayer Hide Thy face from my sins, and blot out all mine iniquities! Was it not so with the jailor when he rejoiced with all his house? Was it not so with the men pricked in their heart? They gladly received his word.

2. Is it not a time of refreshing when we witness large accessions to the Christian Church? Roused to a feeling of compassion for the perishing world, the Church unites her joy on earth with the joy in heaven over one sinner that repenteth. But if the rescue of one sinner be such joy, what rejoicing when at these seasons Satans empire is shaken to its centre, and he himself trembles for his kingdom?

3. Then the Churches themselves are so purified and separated from the world, that they not only believe in, but experience the communion of saints. The charity of every one of them towards each other aboundeth. Instead of being idlers, they are in labours more abundant; instead of being troublers they are peace-workers of Zion.

4. But we have not reached the height of the joy until we have associated religious revivals with the manifested glory of God. (J. S. Pearsall.)

Revivals

A revival is the spring of religion, the renovation of life and gladness. It is the season in which young converts burst into existence and beautiful activity. The Church resumes her toil and labour and care with freshness and energy. The air all around is balmy, and diffusing the sweetest odours. The whole landscape teems with living promises of abundant harvest of righteousness and peace. It is the jubilee of holiness. A genial warmth pervades and refreshes the whole Church. Showers of vernal delight and joy descend gently and copiously. Delightful influences are wafted by every breeze. Where the dead leaves of winter still linger, the primrose and the daisy spring up in modest loveliness. Trees long barren put forth the buds of beauty and power. The whole valley is crowned with fragrant and varied blossoms. Forms of beauty bloom on every side, and Zion is the joy of the whole earth. If the spirit that renews the face of the earth is a spirit of beauty in the elegance of the germs, the tints of the buds, the verdure of the foliage, the splendour of the blossoms, and the witching glories of the matured fruits of Nature, how great is His beauty when acting out His lovely and holy perfections in revivals of religion. (T. W. Jenkyn, D. D.)

Revivals: True test of

The divinity of revivals may be tested by their effect on the family. If they turn the heart of the parents towards their children, and the heart of the children towards their parents, they are of God. If they increase the love of the family; if they cause the tendrils of love to draw the members of the family closer and closer to each other; if under their influence blossoms and clusters of love hang in abundance on the family-tree, then you may be sure that it is the true religion that is revived. But if the family has no blessing, and the dew is on the Church, you may be in doubt whether it is a Divine blessing, or any blessing at all. If religious excitements make home dull, and parental and filial duties and relations tame or tasteless, they may be suspected of being spurious, carnal, worldly. And when there begins to be a desire for a revival of Gods work, it is not wrong to desire that the congregation should be inflamed, and that there should be a multiplication of meetings, in which Christians, coming together, may exchange their thoughts and mingle their feelings; but it is wrong to suppose that a revival should begin in the Church. The family is a hearth raked up, and the fire must be unraked there. And every one must bring his home-brand and lay it on the altar of the Church. Then the revival in the Church will be genuine. Sometimes revivals begin in Churches and thence go into families. At any rate, either first or last, every true revival of religion must reach the family. A revival that does not reach the family is imperfect, if not spurious. (H. W. Beecher.)

Revivals: Use of

One of the blessings of revivals of religion is that they surround men with sympathies that work towards religious growth. Hours of conviction are benificent in this, that they shut men out from the world, and give them to themselves for the time being, and afford them the opportunity of dwelling in their thoughts upon things Divine and spiritual. Anything is favourable to advancement in Christian manhood which tends to countervail that flow of sympathetic action by which the mind is carried away from intercourse with Christ and God. (H. W. Beecher.)

Revivals: Effects of

In the revival shadowed in the vision of the valley of dry bones, there was first a noise, and then a shaking, throughout all the plain. Revivals always produce vigorous stirrings in a Church, and excitement in a neighbourhood. The smooth and chilling ice of the frigid latitudes of formality is disturbed and broken up; and all the barks and ships that were frozen in them are set at liberty. The snows of winter are melted from the face of the earth, and all men awaken to activity and labour. Revivals disturb the formalist, the indolent, the lukewarm, and the wicked. They produce a turbulence in the conscience, an agitation in the mind, tumult in the emotions, commotion in the sympathies, and vigorous animation in all the faculties. (T. W. Jenkyn, D. D.)

Revivals, and seasons of coldness

I remember one week New York was like a second Jerusalem at Pentecost. Merchants ran from counting-houses, and bankers from Wall Street and South Street, hungry and thirsty for an hour of noon-day prayer; and the atmosphere seemed laden with the perfumes of the Spirit, as I saw the orchards of England a short time since laden with the sweet apple-blossoms. Of the thousands that then set out toward Zion, with songs of joy and gladness, how many have held out, and who have held out? Only those who gave themselves fully up to Christ, and have followed Christ fully ever since; the truly regenerated with the Spirit, who have learned to know no other but Christ, and follow no other but Him. The Church gets filled in revival seasons, but it gets winnowed in seasons of coldness and indifference. Only sound piety holds out and keeps fresh at times when worldliness abounds, and popular and fashionable sins pour in like a flood. (T. L. Cuyler.)

Revival: Waiting for

Far in the woods of Maine, in these winter months, there are a hundred camps, and scores of axemen are busy cutting down the huge trees and measuring the logs and sorting them, and throwing them into deep gullies, where they will lie dry and undisturbed until the snow melts and the spring floods come; and then they will be borne out of the ravines into the ever deep-flowing river, and from thence to some Penobscot or Kennebec, and there collected together and bound in mighty rafts, they will float down to the tide-waters. So men are laying dry logs along empty channels, hoping that some revival freshet will come and sweep them down to the deep waters of piety. (H. W. Beecher.)

Times of restitution and restoration

In the text we have

(1) the conditions of salvation by Christ: repentance, and conversion; change of mind, and change of life; reviewing the past with true contrition, and turning to God with full purpose of amendment:

(2) the immediate result, forgiveness; the cancelling of sin; the obliteration of the guilty record; the casting all our sins into the depths of the sea; the so passing by, the so dismissing, the sins of those who truly repent, that He remembers them no more: and

(3) the future result; that so there may come from Gods presence seasons of refreshing; that so, the number of His elect being at last accomplished, He may send Jesus Christ, the Saviour, who is now in heaven awaiting the arrival of those times of restitution, restoration, reparation of all things which have been the great subject of Divine prediction from the first. The arrival of the times thus described is made to depend upon the repentance and conversion of man.

I. The period of refreshing. The word thus rendered is properly a revival by fresh air; the consequence of letting in a breeze of cool and invigorating air upon one who has been long fainting under a sultry and oppressive atmosphere. Do not we want such times? Are we not all conscious of the oppressive weight of this worlds atmosphere? Do we not all feel ourselves oftentimes fainting with the closeness and sultriness of the air we are forced to breathe? The oppression of persecution is rather a stormy wind and tempest which has in it something of a wholesome severity, rousing our whole being into a more resolute and vigorous vitality. But the text speaks of that stifling heat which at once indisposes and incapacitates for exertion; of that sense of breathing an exhausted air, or living in a crowded cabin, which paralyses every energy, and at last forbids repose itself. How seldom does the refreshing breath of Gods Holy Spirit revive Christians into the buoyancy of conscious life and health! How seldom does the sweet influence of the Divine presence lift them into that upper air where no earth-born cloud darkens their sky, and no noxious vapour damps or poisons their atmosphere! They can tell the times when this has been their bright experience. But far more often they sigh for light and air, hunger for food, thirst for water. In prosperity the air of earth is laden with a luscious perfume, lulling us into a stupor which is no repose. In adversity we seem to be confined within the walls of a sick-room,. from which worldly pleasure is banished, without the admission of a heavenly visitant.

II. The time of restitution. What a tangled, disordered, inverted thing is the world as we see it! What a deterioration from any condition in which God could ever have pronounced it to be very good. The whole creation groaneth and travaileth, etc. Only see, for example, bow the relations of life are disorganised! See what misfortunes, sorrows, spring out of the affections! See the hearts of fathers turned from their children, and the hearts of children from their fathers. See the weaker and the more trusting half of mankind made the sport and the victim of the stronger and the less sensitive. See the distinction of ranks now cruelly aggravated, and now violently obliterated. And under the government of a righteous and holy God can it be conceived that this state of things should be perpetual? Is not the very extent of the ruin a prophecy of the restoration? Can it be that God should thus have made all things in vain, and suffered His own beautiful handiwork to be thus marred and desolated finally? It has been the language of all prophecy that there shall be a time of restitution. We, the same apostle writes, according to His promise, look for new heavens, and a new earth, wherein dwelleth righteousness. And shall it not be a comfort to the true Christian to look forward to the arrival of that time when the ways of God shall be finally justified to the universe? How does it become us to see that we ourselves be not adding to the confusion. Although the restoration of all things is not yet, yet let us remember that there is a restitution, a reparation, a reconstruction, which belongs to all time; a repentance and a conversion which, if not realised here, can be realised nowhere; a renewal of soul, and an amendment of life under the influence of the Holy Spirit, which is the condition of our ever being admitted into the world in which dwelleth only righteousness. If we would ever enter heaven, we must begin it here. If we would ever see the restoration of all things, we.must struggle day by day here for our own. (Dean Vaughan.)

Times of refreshing and restitution.--

Times of refreshment

The thought is that again expressed both by St. Peter (2Pe_3:12) and by St. Paul (Rom_11:25-27), that the conversion of sinners, especially the conversion of Israel, will have a power to accelerate the fulfilment of Gods purposes, and, therefore, the coming of His kingdom in its completeness. The word for refreshing is not found elsewhere in the New Testament, but the cognate verb meets us in 2Ti_1:16. In the Greek version of Exo_8:15, it stands where we have respite. The times of refreshing are distinguished from the restitution of all things of verse 21, and would seem to be, as it were, the gracious preludes of that great consummation. The souls of the weary would be quickened as by the fresh breeze of morning; the fire of persecution assuaged as by a moist whistling wind (Song of the Three Children, verse 24). Israel, as a nation, did not repent, and therefore hatred and strife went on to the bitter end without refreshment. For every church, or nation, or family, those times of refreshing come as the sequel of a true conversion, and prepare the way for a more complete restoration. (Dean Plumptre.)

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

Act 3:19-21. Repent ye, therefore, &c. — Let it, therefore, be your principal and immediate care to secure an interest in the benefits procured by his death; and in order thereto, repent of this and all your other iniquities; and be converted — That is, be turned from sin and Satan to God, (chap. Act 26:20,) in the way of sincere and universal obedience. The term, converted, so common in modern writings, rarely occurs in Scripture, at least in the sense we now use it, for an entire change of heart and life. That your sins may be blotted out — That you may be delivered from the heavy burden of your guilt, and may obtain peace with God through the sacrifice and intercession of him you crucified; when the times of refreshing shall come — Rather, that they may come; times when God shall largely bestow his refreshing grace; from the presence of the Lord — To you also. To others, those times will assuredly come, whether ye repent or not. Erasmus and Piscator render this clause, Seeing times of refreshment are come; but the authorities produced in favour of this version seem not sufficient to justify it. The blotting out of the sins of penitents, however, was not deferred to any distant time, and divine refreshment would, no doubt, immediately follow a sense of pardon to them, attended with a lively hope of eternal felicity to succeed in due time. But “the following clause seems to intimate, that Peter apprehended the conversion of the Jews, as a people, would be attended with some extraordinary scene of prosperity and joy, and would open a speedy way to Christ’s descent from heaven, in order to the restitution of all things.” — Doddridge. And he shall send — Greek, και αποστειλη, and that he may send; Jesus — That, in consequence of your complying with this important counsel, you may not only be received to all the joys of a state of pardon and acceptance with God, but he may, at length, send unto you Christ, which before was preached unto you — By his disciples, both before and since his resurrection. But Tertullian, and several of the fathers, in quoting this passage, instead of προκεκηρυγμενον, before preached, read, προκεχειρισμενον, before appointed; that is, exhibited and set forth in a variety of types, and other symbols, namely, under the Old Testament dispensation, as the great Saviour of lost sinners. 1st, You shall have Christ in his spiritual presence; he that was sent into the world shall be sent to you, in and by his Spirit accompanying his word. The apostle meant, 2d, That God would send Christ to destroy the unbelieving and persecuting Jews, the enemies of God and his truth and cause, and so would deliver his true servants, both ministers and people, and give them a quiet possession of the gospel, with its privileges and blessings, which would be a time of refreshing to all that received it. For then had the churches rest, Act 9:31. So Dr. Hammond. There is also, 3dly, A reference in these words to the general conversion of the Jews, to take place after the fulness of the Gentiles is brought in, of which there are many express predictions and promises in the writings of the prophets, which, when it takes place, will be a time of refreshment indeed, both to them and the whole Church of Christ through all the world. Whom the heavens must receive — Whom you must not expect to appear immediately in person among you, for as he has ascended to heaven, he must remain there, until the times of restitution of all things — The long- expected happy times, when God will rectify all the seeming irregularities of his present dispensations, and make the cause of righteousness and truth for ever triumphant and glorious: which God hath spoken of, &c. — That is, concerning which great events (namely, that such a Saviour should be raised up, and should at length extend his righteous reign over all the world) God hath spoken by the mouth of all his holy prophets — That is, by the mouth of the generality of them; for the word παντων, all, is not found in some of the best MSS. and versions; since the world began — Since the beginning of time. See note on Luk 1:70, where the same original phrase, απ’ αιωνος, occurs. In these times of restitution, the apostle here comprises at once the whole course of the time of the New Testament between our Lord’s ascension and his coming to glory. The most eminent of these times are the apostolic age, and that of the spotless church, which will consist of all the Jews and Gentiles united, after all persecutions and apostacies are at an end. It is well known that Dr. Thos. Burnet, Mr. Whiston, and some other learned writers, have urged this text in proof of a restoration of a paradisiacal state of the earth, which they have endeavoured to show will take place, but certainly without any clear warrant from Scripture; and this passage, in particular, may be so well explained of regulating the present disorders of the moral world, and the seeming inequalities of God’s providential dispensations, that it can with no propriety be pleaded in vindication of such an hypothesis.

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

3:19-21 The message of Good News offers refreshment (see Matt 11:28-29). The second coming of Christ will be one of those times of refreshment from God, when he will again send . . . Jesus to his people.

3:19 The Good News of forgiveness is more fully explained elsewhere (see 5:30-32; 10:36-43; 13:26-38; Luke 24:25-27, 45-47).

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

Act 3:19. Μετανοήσατε οὖν καὶ ἐπιστρέψατε, repent therefore and be converted) Here, and in ch. Act 26:20, repentance is put before conversion; whereas in Jer 31:19, conversion is put before repentance, “Surely after that I was turned (converted), I repented.” Conversion is put first, when there is signified the recovery of a man from sin and the return to his right mind [senses, Luk 15:17]: it is put after repentance, when there is signified in the person repenting the applying of himself to GOD.—εἰς τὸ ἐξαλειφθῆναι, that your sins may be blotted out) The allusion is to the water of baptism.—τὰς ἁμαρτίας, your sins) even that sin which ye perpetrated against Jesus,—ὅπως ἂν, that) [“when”]. So ὅπως ἂν, Mat 6:5; Luk 2:35: and (for the Hebrew למען) Act 15:17; Rom 3:4: ἂν being the potential particle, if, viz. ye exercise repentance (ye repent), does not make the whole sentence conditional, but is intended to stimulate the hearers to do their part.—ἔλθωσι, may come) even (also) to you. For those times of themselves were about to be, even though those hearers did not give ear to the Gospel (comp. Zec 6:15, where similarly there is a particular condition); but in relation to the hearers, those times might be more or less hastened forward. On this account they are called καιροὶ, times [not the times], without the article.—καιροὶ, times) Comp. Act 3:21, note.—ἀναψύξεως, of refreshing) The allusion is to the refreshing breeze (air) of the New Testament, full of grace, before which all heat retires.—ἀπὸ προσώπου, from the face [presence]) All joy is pure from the face of the Lord, when He regards us with a look of mercy. Psa 44:3, “The light of Thy countenance;” Num 6:25.

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

Act_3:19. Οὖν] infers from Act_3:17 f.

μετανοήσατε] see on Act_2:38. The ἐπιστρέψατε (comp. Act_26:20), connected with it, expresses the positive consequence of the μετανοεῖν. Significatur in resipiscente applicatio sui ad Deum, Bengel.

εἰς τὸ ἐξαλειφθ. κ.τ.λ] contains the aim (namely, the mediate aim: the final aim is contained in Act_3:20) which repentance and conversion ought to have. The idea of the forgiveness of sins is here represented under the figure of the erasure of a handwriting. See on Col_2:14. Comp. Psa_51:9; Isa_43:25; Dem. 791. 12 : ἐξαλήλιπται τὸ ὀφλημα. Baptism is not here expressly named, as in Act_2:38, but was now understood of itself, seeing that not long before thousands were baptized; and the thought of it has suggested the figurative expression ἐξαλειφθ.: in order that they may be blotted out (namely, by the water of baptism). The causa meritoria of the forgiveness of sins is contained in Act_3:18 (παθεῖν τὸν Χ.). Comp. Weiss, Petr. Lehrbegr. p. 258. The causa apprehendens (faith) is contained in the required repentance and conversion.

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 3:19 . ἐπιστρέψατε : “turn again,” R.V.; cf. also Mat 13:15 , Mar 4:12 , and Act 28:27 (Luk 22:32 ), in each of these passages, as in the text, A.V., “should be converted,” following the Vulgate, convertantur . But the verb is in the active voice in each of the passages mentioned; cf. LXX, 1Ki 8:33 , 2Ch 6:24 ; 2Ch 6:37 , Isa 6:10 (“turn again,” R.V.), Tob 13:6 ἐπιστρέψατε ἁμαρτωλοί : this passive rendering in the Vulgate and A.V. testifies to the unwillingness in the Western Church to recognise the “conversion” to God as in any degree the spontaneous act of the sinner himself men have enlarged upon Lam 5:21 , but have forgotten Jas 4:8 (Humphry, Commentary on the R. V. , pp. 31, 32). πρὸς τὸ ἐξαλειφθῆναι : in the LXX the verb is found in the sense of obliterating ἀνομίας , Psa 50 (51):1, 9; Isa 43:25 , Sir 46:20 , Jer 18:23 , with ἁμαρτίας , 2Ma 12:42 , with ἁμάρτημα ( cf. 3Ma 2:19 , ἀπαλείφειν with ἁμαρτίας ), and in N.T.; cf. Col 2:14 . For other instances of its use in the N.T., cf. Rev 3:5 , with Deu 9:14 , Psa 9:5 , etc., and see also Rev 7:17 ; Rev 21:4 . In Psalms of Solomon it is used twice once of blotting out the memories of sinners from off the earth, Psalm 2:19; cf. Exo 17:14 , etc., and once of blotting out the transgressions of Saints by the Lord, Psalm 13:9. Blass speaks of the word as used “de scriptis proprie; itaque etiam de debita pecunia”; cf. Dem., 791, 12 (Wendt), and see also Wetstein, in loco . The word can scarcely be applied here to the Baptism (as Meyer), for which a word expressing washing would rather be required, cf. Act 22:16 , although no doubt, as in Act 2:38 , Baptism joined with Repentance was required for the remission of sins. ὅπως ἄν : not “when” (as if ὅπως = ὅτε ), but “that so there may come,” R.V., ἄν with ὅπως indicates that the accomplishment of the purpose is dependent upon certain conditions; here dependent upon the repentance. In the N.T. there are only four instances of this use of ὅπως ἄν , all in pure final clauses, viz. , in the text, Luk 2:35 , and in two quotations from the LXX, Act 15:17 (where ἄν is wanting in LXX, Amo 9:12 ), and Rom 3:4 = LXX, Psa 50 (51):4, so that this usage is practically peculiar to St. Luke in the N.T. Viteau, Le Grec du N. T. , p. 80 (1893); Blass, Grammatik des N. G. , p. 207, and Burton, N.T. Moods and Tenses , p. 85. καιροὶ ἀναψύξεως : the word ἀνάψυξις , used only by St. Luke, means refreshing or refreshment. In the LXX it occurs in Exo 8:15 (but cf. Aq. on Isa 28:12 , and Sym. on Isa 32:15 ), where it is translated “respite,” although the same Hebrew word רְוָחָה , in the only other place in which it occurs, Lam 3:56 , may have the sense of “relief” (see Dr. Payne Smith, in loco, Speaker’s Commentary , vol. v.). In Strabo ἀνάψυξις is found in the sense of recreation, refreshment, 10, p. 459; see also Philo, De Abr. , 29, and cf. the verb ἀναψύχω in 2Ti 1:16 ( cf. Rom 15:32 , ἀναψύξω μεθʼ ὑμῶν , DE, refrigerer vobiscum , Vulgate, and Nösgen on Act 3:19 ). Rendall would render it here “respite,” as if St. Peter urged the need of repentance that the people might obtain a respite from the terrible visitation of the Lord. But the καιροὶ ἀναψ · are identified by most commentators with the ἀποκατα . πάντων , and ἀναψ · need by no means be rendered “respite”. Nösgen, connecting the words with the thought of ἀνάπαυσις ( cf. the various renderings in Rom 15:32 ), would see here a fulfilment of Christ’s promise, κἀγὼ ἀναπαύσω ὑμᾶς , Mat 11:28 , to those who turned to Him in true repentance, and so in his view the expression applies to the seasons of spiritual refreshment which may be enjoyed by the truly penitent here and now, which may occur again and again as men repent (Isa 57:16 ); so J. Lightfoot, Hor. Heb. , interprets the word of the present refreshing of the Gospel, and God’s present sending of Christ in His ministry and power, and in the same manner ἀποστείλῃ , i.e. , not at the end of the world, when Christ shall come as Judge, but in the Gospel, which is His voice. But the context certainly conceives of Christ as enthroned in Heaven, where He must remain until His Second Advent, although we may readily admit that there is a spiritual presence of the enthroned Jesus which believers enjoy as a foretaste of the visible and glorious Presence at the Parousia, Briggs, Messiah of the Apostles , p. 31 ff. ἀπὸ προσώπου τοῦ Κ . πρόσωπ ., lit [145] , face, often used as here for “the presence”; cf. Hebrew, מִפְּנֵי , frequently in LXX, and see above on Act 2:28 , here of the refreshment which comes from the bright and smiling presence of God to one seeking comfort (so Grimm). The phrase occurs three times in Act 5:41 ; Act 7:45 , elsewhere in 2Th 1:9 , and three times in Apoc. On St. Luke’s fondness for phrases with πρόσωπον ( ἀπό , πρό , κατά ), see Friedrich ( Das Lucasevangelium , pp. 8, 9, 89). The Lord is evidently God the Father, the καιροί are represented as present before God, already decreed and determined, and as coming down from His presence to earth (Weiss, Wendt). Christ speaks, Act 1:6 , of the seasons which the Father hath set in His own power, and so St. Chrysostom speaks of God as αἴτιος of the seasons of refreshment.

[145] literal, literally.

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

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.

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 19. 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] επιστρεψατε, 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 Clarke on Nu 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, Mt 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 Clarke on Ac 3:21.

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

19. 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.

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.

(19) Repent ye therefore, and be converted.—The latter word, though occurring both in the Gospels and Epistles, is yet pre-eminently characteristic of the Acts, in which it occurs eleven times, and, with one exception, always in its higher spiritual sense. The use of the middle voice for “be converted,” gives the word the same force as in the “turn yourselves” of the older prophets (Eze_14:6; Eze_18:30; Eze_18:32).

That your sins may be blotted out.—This is the only passage in which the verb is directly connected with sins. The image that underlies the words (as in Col_2:14) is that of an indictment which catalogues the sins of the penitent, and which the pardoning love of the Father cancels. The word and the thought are found in Psa_51:10; Isa_43:25.

When the times of refreshing shall come.—Better, “that so the times of refreshing may come.” The Greek conjunction never has the force of “when.” The thought is that again expressed both by St. Peter (2Pe_3:12) and by St. Paul (Rom_11:25-27); that the conversion of sinners, especially the conversion of Israel, will have a power to accelerate the fulfilment of God’s purposes, and, therefore, the coming of His kingdom in its completeness. The word for “refreshing” is not found elsewhere in the New Testament, but the cognate verb meets us in 2Ti_1:16. In the Greek version of Exo_8:15, it stands where we have “respite.” The “times of refreshing” are distinguished from the “restitution of all things” of Act_3:21, and would seem to be, as it were, the gracious preludes of that great consummation. The souls of the weary would be quickened as by the fresh breeze of morning; the fire of persecution assuaged as by “a moist whistling wind” (Song of the Three Children, Act_3:24). Israel, as a nation, did not repent, and therefore hatred and strife went on to the bitter end without refreshment. For every church, or nation, or family, those “times of refreshing” come as the sequel of a true conversion, and prepare the way for a more complete restoration.

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

19. Repent ye therefore] i e. because you see the greatness of your offence.

and be converted] Lit. turn again, i.e. from the evil of your ways. The word convert has received much ongrowth of meaning since the A. V. was made. The same word is well rendered (Act_11:21), “a great number believed and turned unto the Lord.”

when the times of refreshing shall come] ὅπως ἂν cannot be translated when the times … shall come, but that the times … may come. These particles indicate a purpose, the accomplishment of which still lies in doubt. So the Apostle’s argument is, Repent, that your sins may be blotted out, that in this way (i.e. by your penitence) the times of refreshing may come. The particles are rendered in this sense Act_15:17, “that the residue of men might [better may] seek after the Lord.”

times of refreshing] The Greek word signifies “appointed times,” i.e. which God hath appointed and which He keeps in His own power, but which the penitence of men will hasten. They are called “times of refreshing,” i.e. peace and blessedness, for the Apostle describes them afterwards as the coming of the Christ. But by the prophecies which he quotes he shews that the refreshing is for those only who repent (Act_3:23) and hear the prophet whom God sends. The anticipation of a speedy return of Christ from heaven was common among the first believers. St Peter here does not directly state this opinion, but we can see how current it was from St Paul’s second Epistle to the Thessalonians, where he finds it necessary to warn the Christians of that Church against the disquiet which the immediate expectation of the second Advent was causing among them.

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.

Repent ye therefore,.... The Ethiopic version adds, "and be baptized"; see Gill on Act 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 Psa 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, Exo 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.

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

19 Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord;

Ver. 19. Repent and be converted] The first word comprehendeth contrition and confession. The second, faith and reformation. The first, repentance for sin; the second, repentance from sin. Da poenitentiam, et postea indulgentiam, said dying Fulgentius.

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.

Repent ye - See the notes on Mat 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: Mat 24:18; Mar 13:16; Luk 17:31; 1Th 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 Isa 1:16-20; Joe 2:13.

May be blotted out - May be forgiven, or pardoned. The expression “to blot out sins” occurs also in Isa 43:25; Psa 51:1, Psa 51:9; Jer 18:23; Neh 4:5; Isa 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. Exo 32:32-33; Deu 9:14; Deu 25:19; Deu 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, Mat 2:23; Mat 5:16, Mat 5:45, etc. By many it has been supposed to have this sense here, and to mean, “repent ...in 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 2Ti 1:16, “Onesiphorus ...oft 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: Exo 8:15, “But when Pharaoh saw that there was respite”; that is, cessation or rest from the plagues, Hos 12:8; Jer 49:31; Psa 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 Isa 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 Mat 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, Act 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:” Mar 1:2, “I send thy messenger before thy face,” that is, before thee. Compare Mal 3:1; Luk 1:76; Luk 2:31.

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

Repent ye therefore, and be converted; this is the true end, use, and application, both of the preceding miracle and sermon, to persuade unto repentance and conversion.

That your sins may be blotted out; alluding to the manner of writing upon tables in those times, and not much disagreeing from what is in use amongst us, who write upon paper or parchment. There is a book of remembrance, and a record of all our sins kept: The sin of Judah is written with a pen of iron, and with the point of a diamond, Jer 17:1. When sin is pardoned, it is said to be blotted out, Isa 44:22; and not to be found any more, though it should be sought for, Jer 50:20.

Times of refreshing; or times of cooling; as afflictions are called a fiery trial, so deliverance from them is a season of refreshing or cooling. Such a time of refreshing shall come in this life, commonly from many troubles; but when this life ends, a deliverance comes from all afflictions to them that truly fear and serve God.

Shall come from the presence of the Lord; God’s presence is the cause and ground from whence all the refreshment his people take do arise; heaven would not be heaven (a place of bliss and glory) without it: and as God is the object of our beatitude, so he is the giver of all comfort, and his Spirit is the only Comforter.

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

19. Repent ye therefore—Such is the bold inference from the whole, pushed with a home thrust upon them. Great is this Jesus, great your crime against him; but his greatness stole upon you in a humble guise, and the excuse of ignorance renders pardon possible; therefore, repent ye! Identify yourselves with the Messiah you have murdered.

Repent—The literal meaning of the Greek word for repentance, μετανοια, is after-thought, implying in its sacred use that change of mind by which we renounce the evil and adopt the good with a perfect purpose and effect. It here specially refers to the renunciation of their one great sin, and is properly followed by Be converted, which refers to their turning about from Judaism to Christianity.

Blotted out—Rather wiped out, a metaphor borrowed principally from wiping off oil from any surface; thence, to erase from waxen tablets or written parchments any record.

When—’Οπως αν, which should most unquestionably be translated in order that. They should repent unto the wiping out of their sins in order that, 1. times, etc., may come, and, 2. (Act_3:20,) He may send Christ, etc. Both the times of refreshing and the sending of Christ are plainly described as having some dependence on their repentance and conversion. Hence arises the not unscriptural idea that the time of Christ’s second advent is conditional upon human conduct. (Note on Act_1:7.) But it is the blessed side of that advent rather which is here conditional. Times of refreshing and Christ’s glorious coming to us may depend upon our repentance and faith.

Times of refreshing—The literal meaning of the Greek Word αναψυξις, for refreshing, signifies a cooling after intense heat, or a recovery from exhaustion of labour. Hence, spiritually, the repose of the blessed after the labour of life. A similar but not the same Greek word is used by Paul in 2Th_1:7, to designate the blessed rest, or repose from persecution, of the righteous at the second coming of Christ. And in Paul’s language, while the blessed side of the coming of Christ is described as rest, the adverse side, namely, to the wicked, is also described as destruction. And it is remarkable that the destruction in Thessalonians, like the refreshing here, comes from the presence of the Lord. Peter here speaks, as was usual in the apostolic Church, with that vivid conception of the second advent as if its immediate shadow was cast upon the present.

Some interpreters apply this word refreshing to times of religious revival like the day of Pentecost. This would make a good meaning; but there is no indication of such a use in Scripture.

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

Turn again for be converted, A.V., with no difference in sense; that so there may come seasons of refreshing for when the times of refreshing shall come, A.V. Turn again. The turning to God is the consequence of the change of mind (metanoia). That so there may come; rightly for the A.V. "when," etc., which the Greek cannot mean. What Peter conceives is that if Israel turns to God at once in the faith of the Lord Jesus Christ, then there will come at once those times of refreshing, those blessed days of righteousness, and peace, and rest, and universal joy, which are the characteristics of Christ"s kingdom as foretold by the prophets. Those days are delayed by the unbelief of Israel. Seasons of refreshing. The A.V. "times of refreshing" is manifestly right, though there is no article in the Greek. "Seasons of refreshing" seems very vague and vapid (see Alford, 1:1, who very appropriately and conclusively cites the phrase kairoin, "the times of the Gentiles". (Luk_21:24) Meyer also compares the paraklhsin tou jIsrahl of Luk_2:25, and so in ver. 21, cronwn ajpokatastasewv is rendered "the times of restoration.

Conversion.

ye therefore," etc. The universal requirement. Rulers and people. Ignorant and educated. Near the kingdom, or far off. The end to be aimed at by all Christian effort and enterprise. The application of all mighty displays of Divine power. The real beginning of individual spiritual life, and of a true Church.

I THE NATURE OF TRUE CONVERSION.

1. Spiritual change. Not a mere ritualistic sensation, or educational development of the character, but being "born again." Repentance, change of mind, on the ground of facts acknowledged and promises received. The announcement of the gift of God prepared the way for the call to repentance. The kingdom of heaven is at hand, therefore repent; pass through the gate into life.

2. Man"s co-operation with God. "Repent and turn again" (Revised Version), "that your sins may be blotted out," etc. No amount of feeling is conversion; no enlightenment of the mind, or even devoutness of spirit, supersedes the change of life. The sins are blotted out by the blood of Christ as guilt, their burden is removed from the conscience, the heart, and the life, when repentance and faith introduce the sinner into the state of grace. What the apostle appealed for was a real coming out of the old state into the new. We must not be satisfied with mere religiousness, instead of decided confession of Christ before men. Direct the Word to the individual: "Repent ye. " The participation of privilege as children of Abraham, as members of the favored nation, no release from the obligation to repent. The Church itself needs revival and change.

II ENCOURAGEMENTS.

1. The great fact. Conversion is a reality, already seen.

The Spirit of God is already poured out. The beginning of the new life is before our eyes. Others are changed, why not ye? Distinguish between the right and wrong use of such a fact. No necessity to wait for great revivals. Danger of expecting excitement to do God"s work for us. The actual existence of a living, working Church of Christ in our neighborhood is the great call to us.

1. The offered blessedness the blotting out of sins. Sense of pardon the spring of the new life. The function of thankfulness in practical Christianity. The impossibility of progress without a sense of liberty. Hence the defective Christianity of our Churches. No sense of victory over sin.

2. The promised future. "Seasons of refreshing." Return of Jesus Christ. Restitution of all things. The key-note of revelation. The golden horizon of the world. Power of hope in awakening energy. Pilgrim"s progress" is towards "the celestial city." Turn your face from the city of Destruction to the city of God. The call to repentance should never be a mere denunciatory cry against sin, a mere pointing to the overhanging Mount Sinai, which gendereth bondage; but as the loving invitation to rejoice in the "presence of the Lord," from which the blessing is ready to come forth. Address men not as far off, but as nigh within the temple courts, under the outspread wings. R.

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

Be converted - Be turned from sin and Satan unto God. See chap. xxvi, 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.

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

refreshing

"Namely, seasons in which, through the appearance of the Messiah in His kingdom, there shall occur blessed rest and refreshment for the people of God." --Heinrich A. W. Meyer.

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

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

The way of forgiveness:

v. 19. Repent ye, therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord;

v. 20. and He shall send Jesus Christ, which before was preached unto you;

v. 21. whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all His holy prophets since the world began.

The ignorance of the Jews had been admitted by Peter in extenuation of their guilt, but it by no means rendered them innocent. He urges them therefore to repent, to have a complete change of mind and heart take place in them, and to be converted, to turn again, to turn about completely to the expunging of their sins. Every one that turns from his sins to Christ, the Savior of sinners, will have his sins taken away, blotted out completely. Faith receives the forgiveness of sins, and where there is forgiveness of sins, there is also life and salvation. And this conversion should be made promptly, without delay, that there may come special seasons of refreshment, in order that times of recreation, of refreshing, of renewing from the face of the Lord may come, and also that the Christ who hath been appointed for you, even Jesus, may be sent. Jesus was not only the Messiah in whom the covenant made with David was fulfilled, but He is also the Lord, the Messianic King, who will return in glory at the last day. When Jesus, whom now, by God’s decree, the heavens have received, and who possesses all heavens, will return at the appointed time, then the everlasting seasons of the restitution of all things will begin, of which God has spoken through the mouth of all His holy prophets since the world began. The time when this wonderful change may be expected is altogether in the hands of God and may come without warning. It is of great importance, then, that repentance and conversion take place as soon as possible, without delay. Now is the accepted time, now is the day of salvation, 2Co 6:2.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

The apostle, like a wise physician, having discovered to the Jews the danger of their disease in the foregoing verses, now directs them to the only effectual remedy, viz Repentance: Repent and be converted; that is, repent of your rejecting Jesus Christ, and be converted to Christianity. To repent, doth denote a change in the mind and judgment: and to be converted, a change in the life and conversation. The exhortation doth denote our duty, and supposes our ability also, by the assistance of that grace, which will never be wanting to sincere endeavours. They were subjects recipient of that vis gratia verticordia, as St. Austin calls it, "The heart-changing power of the grace of God which could and did enable them to convert and turn to God.

Note farther, How this duty of repentance is urged from the effect and fruit, and profitable consequents of it.

1. Your sins shall be blotted out, a metaphor taken from creditors which have the books of accounts in which all debts and reckonings are set down.

2. The times of refreshing shall come from the presence of the Lord; by which some understand more generally the times of the gospel, others more particularly understand it of the time of Jerusalem’s destruction; as if St. Peter had said, "Know, O my brethren, that the time of Christ’s coming to Jerusalem to execute vengeance on his murtherers, is now at hand! Repent therefore speedily of what you have done, that those dreadful days to his enemies, may be days of refreshment to you." But the days of refreshment are thought by most to signify the day of judgment, which will be a day of refreshing ot all penitent sinners; because thay shall then enjoy a complete and full absolution from all their sins.

Note here, 1. That almighty God has his book of remembrance, in which he writes down all the sins which every person commits, in order to their accusation and charge.

2. That it is the great wisdom, interest and duty of every person, to take care that he gets his sins now blotted out of God’s debt book, as ever he hopes that the reckoning day may be a day of refreshing to him.

3. That without repentance, conversion, and turning unto God, there will be no forgiveness, comfort, or refreshment from him. Repent, that your sins may be blotted out, when the times of refreshment shall come.

4. That a complete absolution and full discharge from all sin is not yet enjoyed, till the day of judgment. We are in this life continually subject to new sins; and consequently are daily contracting new guilt, whereby arise new fears; so that a soul has not a full rest till the final absolution be pronounced at that solemn day.

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

PLAN OF SALVATION

19. “Repent, therefore, and turn unto the blotting out of your sins, in order that times of soul-renewing may come from the face of the Lord.” In repentance the sinner gives up all of his sins to the devil, where he got them, and leaves Satan’s kingdom forever. We must become honest before we can be saved. This honesty extends even to the devil. We must make an honest and final settlement with him, thus giving him back all we ever got from him, i. e., all of our sins. How very few people ever do that! They endeavor to carry some of their sins with them along the heavenly road, which is utterly impossible. The devil holds you tight so long as you have anything that belongs to him. Whenever you give back to him all your sins, all your meanness, and everything you ever got from him, then he has no more use for you and will not let you stay with him another minute. So then you get off with a big shout, moving heavenward at a race-horse speed.

The E. V. erroneously says in this passage, “be converted,” as the verb is in the active voice, and literally means “turn.” While “repent” and “turn” and “the blotting out of sin” are all specific, they constitute conversion, which is generic. Here we see that the sinner has just two things to do — first, leave the devil and all of his sins in the devil’s kingdom, where they belong.

Then turn to the Lord with all his heart, soul, mind and strength, casting his lot with Him for time and eternity. In that case, the Lord freely and eternally blots out all of his sins from heaven’s chancery, so they never can be found again to bring back the blush of shame. Thus the vilest reprobate and the blackest debauchee, rescued and washed, can shout as loud as Gabriel on the golden streets, and defy all the archangels to find anything against him. In vain they ransack the heavenly archives. The records are all destroyed; so the blood-washed slumites shine as bright and shout as loud as the cherubim and seraphim. When the sinner by repentance has left the devil and all of his sins with him forever and turned to the Lord, soul and body, heart, spirit, life and influence forever, and all his sins are blotted out, this consummates the grand negative work in the plan of salvation. Now the glorious positive side supervenes. The Holy Ghost raises him from the dead, giving him the very life of God in regeneration; then the Holy Ghost Himself makes him His happy incarnation, moving in to abide forever, thus verifying this beautiful promise, “In order that times of soul-renewing may come from the face of the Lord.”

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

19-21. Having now fully demonstrated the Messiahship of Jesus, and exposed the criminality of those of who had condemned him, the apostle next presents to his hearers the conditions of pardon. (19) " Repent, therefore, and turn, that your sins may be blotted out, and that seasons of refreshing may come from the presence of the Lord, (20) and he may send Jesus Christ, who has before preached to you, (21) whom heaven must retain until the time of the restoration of all things which God has spoken, through the mouth of all his holy prophets, since the world began. "

Here, as in his former statement of the conditions of pardon, the apostle makes no mention of faith. But, having labored, from the beginning of his discourse, to convince his hearers, they necessarily understood that his command, based as it was, upon what he had said, implied the assumption that they believed it. A command based upon an argument, or upon testimony, always implies the sufficiency of the proof, and assume that the hearer is convinced. Moreover, Peter knew very well that none would repent at his command who did not believe what he had said; hence, in every view of the case, he proceeded, naturally and safely, in omitting mention of faith.

In the command, "Repent and turn," the word "turn" expresses something to be done subsequent to repentance. There is no way to avoid this conclusion, unless we suppose that turn is equivalent to repent; but this is inadmissible, because there could be no propriety in adding the command turn, if what it means had been already expressed in the command repent. We may observe, that the term reform, which some critics would employ instead of repent, would involve the passage in a repetition not less objectionable. To reform and to turn to the Lord are equivalent expressions, hence it would be a useless repetition to command men, Reform, and turn.

In order to a proper understanding of this passage, it is necessary to determine the exact scriptural import of the term repent. The most popular conception of its meaning is "godly sorrow for sin." But, according to Paul, "godly sorrow works repentance in order to salvation." Instead of being identical with repentance, therefore, it is the immediate case which leads to repentance. Paul says to the Corinthians, in the same connection, "Now I rejoice, not that you were made sorry, but that you sorrowed to repentance." This remark shows that it is sorrow which brings men to repentance, is also implies that there may be sorrow for sin without repentance. That there is a distinction between these two states of mind, and that sorrow for sin may exist without repentance, is also implied in commanding those on Pentecost who were already pierced to the heart, to repent. It is also evident from the case of Judas, who experienced the most intense sorrow for sin, but was not brought to repentance. His feeling is expressed by a different term in the original, which is never used to express the change which the gospel requires, and is equivalent to regret, though sometimes, as in his case, it expresses the idea of remorse.

In thus tracing the distinction between "godly sorrow" and "repentance," we have ascertained the fact that repentance is produced by sorrow for sin, and this must constitute one element in the definition of the term. Whatever it is, it is produced by sorrow for sin. Is it not, then, reformation? Reformation is certainly produced by sorrow for sin; but, as we have already observed, turning, which is equivalent to reforming, is distinguished, in the text before us, from repenting. The same distinction is elsewhere apparent. John the Immerser, in requiring the people to "bring forth fruits meet for repentance," clearly distinguishes between repentance and those deeds of a reformed life which he styles fruits meet for repentance. With him, reformation is the fruit of repentance, not its equivalent. The distinction is that between fruit and the tree which bears it. When Jesus speaks of repenting seven times a day, he certainly means something different from reformation; for that would require more time. Likewise, when Peter required those on Pentecost to repent and be immersed, if by the term repent he had meant reform, he would certainly have given them time to reform before they were immersed, instead of immersing them immediately. Finally, the original term is sometimes used in connection with such prepositions as are not suitable to the idea of reformation. As a general rule it is followed by apo, or ek, which are suitable to either idea; but in 2 Cor 12:21 , it is followed by epi with the dative: "Many have not repented, epi, of the uncleanness, and fornication, and lasciviousness which they have committed." Now men do not reform of their evil deeds, neither will the preposition, in this case, bear a rendering which would suit the term reform. Reform, then, does not express the same idea as repent, but, as we have seen above, reformation is the fruit or result of repentance.

Seeing now that repentance is produced by sorrow for sin, and results in reformation, we can have no further difficulty in ascertaining exactly what it is; for the only result of sorrow for sin which leads to reformation, is a change of the will in reference to sin. The etymological meaning of metanoia is a change of mind; but the particular element of the mind which undergoes this change is the will. Strictly defined, therefore, repentance is a change of the will, produced by sorrow for sin, and leading to reformation. If the change of will is not produced by sorrow for sin, it is not repentance, in the religious sense, though it may be metanoia, in the classic sense. Thus, Esau "found no place for metanoias, a change of mind, though he sought it carefully with tears." Here the word designates a change in the mind of Isaac in reference to the blessing which he had already given to Jacob; but this change did not depend upon sorrow for sin, hence it was not repentance, and should not be so translated. Again, if the change of will, though produced by sorrow for sin, is one which does not lead to reformation, it is not repentance; for there was a change in the will of Judas, produced by sorrow for sin, yet Judas did not repent. The change in his case led to suicide, not to reformation; it is, therefore, not expressed by metanoeo, but by metamelomai. Our definition, therefore, is complete, without redundancy.

We can now perceive, still more clearly than before, that in the command, "Repent and turn," the terms repent, and turn, express two distinct changes, which take place in the order of the words. Their relative meaning is well expressed by Dr. Bloomfield, who says that the former denotes "a change of mind, " the latter "a change of conduct. " Mr. Barnes also well and truly remarks: "This expression (' be converted, ') 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 that they were now resisting. But the idea of being passive in this is not conveyed by the original word. The word properly means to turn -to return to a path from which one has gone astray; and then to turn away from sins, or to forsake them." That turn, rather than be converted, is the correct rendering of the term, is not disputed by any competent authority; we shall assume, therefore, that it is correct, and proceed to inquire what Peter intended to designate by this term.

As already observed, it designates a change in the conduct. A change of conduct, however, must, from the very necessity of the case, have a beginning; and that beginning consists in the first act of the better life. The command to turn is obeyed when this first act is performed. Previous to that, the man has not turned; subsequent to it he has turned; and the act itself is the turning act. If, in turning to the Lord, any one of a number of actions might be the first that the penitent performed, the command to turn would not specially designate any of these, but might be obeyed by the performance of either. But the fact is that one single act was uniformly enjoined upon the penitent, as the first overt act of obedience to Christ, and that was to be immersed. This Peter's present hearers understood. They had heard him say to parties like themselves, "Repent and be immersed;" and the first act they saw performed by those who signified their repentance, was to be immersed. When, now, he commands them to repent and turn, they could but understand that they were to turn as their predecessors had done, by being immersed. The commands turn, and be immersed, are equivalent, not because the words have the same meaning, but because the command, "Turn to the Lord" was uniformly obeyed by the specific act of being immersed. Previous to immersion, men repented, but did not turn; after immersion, they had turned, and immersion was the turning act.

We may reach the same conclusion by another course of reasoning. The command Turn occupies the same position between repentance and the remission of sins, in this discourse, that the command Be immersed had occupied in Peter's former discourse. He then said, "Repent and be immersed for the remission of sins;" now he says, "Repent and turn that your sins may be blotted out." Now, when his present hearers heard him command them to turn in order to the same blessing for which he had formerly commanded them to be immersed, they could but understand that the generic word turn was used with specific reference to immersion, and the the substitution is founded on the fact that a penitent sinner turns to God by being immersed.

This interpretation was first advanced, in modern times, by Alexander Campbell, about thirty years ago, and it excited against him then an opposition which still rages. The real ground of this opposition is not the interpretation itself, but a perversion of it. The word conversion being used in popular terminology in the sense of a change of heart, when Mr. Campbell announced that the word incorrectly rendered in this passage, be converted, means to turn to the Lord by immersion, the conclusion was seized by his opponents that he rejected all change of heart, and substituted immersion in its stead. He has reiterated, again and again, the sense in which he employed the term convert, and that the heart must be changed by faith and repentance previous to the conversion or turning here commanded by Peter; yet those who are determined upon doing him injustice still keep up the wicked and senseless clamor of thirty years ago. The odium theologicum, like the scent of musk, is not soon nor easily dissipated. There are always those to whose nostrils the odor is grateful.

There are several facts connected with the use of the original term, epistrepho, in the New Testament, worthy of notice. It occurs thirty-nine times, in eighteen of which it is used for the mere physical act of turning or returning. Nineteen times it expresses a change from evil to good, and twice from good to evil. The term convert, therefore, were retained as the rendering, a man could, in the scriptural sense, be converted to Satan as well as to God. But be converted can never truly represent the original, though it is so rendered six times in the common version. The original is invariably in the active voice, and it is making a false and pernicious impression on the English reader to render it by the passive voice. If we render it truthfully by the term convert, we would have such readings as these: "Repent and convert ;" "lest they should see with their eyes, and hear with their ears, and understand with their hearts, and should convert, and I should heal them," &c. In a correct version of the New Testament, the expression be converted could not possibly occur; for there is nothing in the original to justify it.

Not less worthy of observation is the fact, that while the change called conversion is popularly attributed to a divine power, as the only power capable of effecting it, and it is considered scarcely less than blasphemy to speak of a man converting another, or converting himself, yet the original word never does refer either to God, or Christ, or the Holy Spirit, as its agent. On the contrary, in five of its nineteen occurrences in the sense of a change from evil to good, it is employed of a human agent, as of John the Immerser, Paul, or some brother in the Church; and in the remaining fourteen instances, the agent is the person who is the subject of the change. Thus, men may be properly said to turn their fellows, yet the subjects of this act are never said to be turned, but to turn to the Lord. The term invariably expresses something that the sinner is to do. These observations show how immeasurably the term convert has departed, in popular usage, from the sense of the original which it so falsely represents, and how imperious the necessity for displacing it from our English Bibles. The word turn corresponds to the original in meaning, in usage, in inflections, and translates it unambiguously in every instance.

Peter commands his hearers to repent and turn, in order to three distinct objects: first, "That your sins may be blotted out;" second, "That seasons of refreshing may come from the presence of the Lord;" third, "That he may send Jesus Christ who was before preached to you." It is supposed, by the commentators generally, that the last two events are contemplated by Peter as cotemporaneous, so that the "seasons of refreshing" spoken of are those which will take place at the second coming of Christ. That there will be seasons of refreshing then, is true; but there are others more immediately dependent upon the obedience here enjoined by Peter, to which the reference is more natural. The pardon of sins and the gift of the Holy Spirit, which were immediately consequent upon repentance and immersion, certainly bring "seasons of refreshing," which might well be made the subject of promise to hearers supposed to be trembling with guilty apprehension. The reference of these words is, doubtless, to the gift of the Spirit; for they occupy the same place here that the gift of the Spirit did in the former discourse. Then, after repentance, immersion, and the remission of sins, came the promise of the Holy Spirit; now, after the same three, somewhat differently expressed- i. e., repentance, turning to the Lord, and blotting out of sins-comes the promise of "seasons of refreshing from the presence of the Lord." They are, then, the fresh and cheering enjoyments of him whose sins are forgiven, and who is taught to believe that the presence of the approving Spirit of God is with him.

The third promise, that God would send Jesus Christ, who was before preached to them, was dependent upon their obedience, only in so far as they would thus contribute to the object for which he will come, to raise from the dead, and receive into glory, all who are his. It is qualified by the remark, "whom heaven must retain until the times of the restoration of all things of which God has spoken by the mouth of all his holy prophets since the world began." It is difficult to determine the exact force of the term restoration in this connection. It is commonly referred to a state of primeval order, purity, and happiness, which, it is supposed, will exist just previous to the second coming of Christ. But the apostle speaks of a restoration of all things of which God has spoken by the mouth of all his holy prophets. Now, there are many things spoken of by the prophets beside those which refer to the final triumphs of the truth, and all these are included in the expression. Some of these things will not consist, individually considered, in restoration, but in destruction. Still, the prevailing object of all the things of which the prophets have spoken, even the destruction of wicked nations and apostate Churches, is to finally restore that moral saw which God originally exercised over the whole earth. It is doubtless this thought which suggested the term restoration, though reference is had to the fulfillment of all the prophesies which are to be fulfilled on earth. Not till all are fulfilled will Christ come again.

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.

19. Repent ye therefore. The same command given on the great occasion of Pentecost (2:38). Repentance is not sorrow, but the fruit of sorrow (2 Cor. 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 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 (2:38) Peter adds, 'Be baptized,' but this would now be understood.”—Dean Howson. See 22:16. When the times of refreshing shall come. The Revision is correct, “That so there may come,” etc. In 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.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

and turn

"and turn to the Lord." Here "turn" is a metaphor for starting to obey the Lord. AT: "and start obeying the Lord" (See: Metaphor)

so that your sins may be blotted out

Here "blotted out" is a metaphor for forgiving. Sins are spoken of as if they are written in a book and God erases them from the book when he forgives them. This can be stated in active form. AT: "so that God will forgive you for sinning against him" (See: Active or Passive and Metaphor)

periods of refreshing from the presence of the Lord

"times of relief from the presence of the Lord." Possible meanings are 1) "times when God will strengthen your spirits" or 2) "times when God will revive you"

from the presence of the Lord

Here the words "presence of the Lord" is a metonym for the Lord himself. AT: "from the Lord" (See: Metonymy)

that he may send the Christ

"that he may again send the Christ." This refers to Christ's coming again.

who has been appointed for you

This may be stated in active form. AT: "whom he has appointed for you" (See: Active or Passive)

translationWords

repent

turn

sin

blot out

lord

send

Christ

appoint

Jesus

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

19. μετανοήσατε, repent; seeing how great your offence is, but yet that sin done in ignorance may be pardoned.

ἐπιστρέψατε. Literally, turn again, i.e. from the evil of your ways. So (Act 11:21) ‘a great number believed and turned unto the Lord.’ The phrase ‘be converted’ of the A.V. has received much augmentation of meaning since 1611.

ἐξαλειφθῆναι. A very common word in the LXX. for the blotting-out of offences. The idea is, they are written down, but may be erased. Cf. Jer 18:23, τὰς ἁμαρτίς αὐτῶν μὴ ἐξαλείψῃς. So Psalms 50 (51):1, 11, 108 (109):14; 2Ma 12:42.

ὅπως ἄν. These particles cannot be translated ‘when the times … shall come,’ but ‘that the times … may come.’ They indicate a purpose, the accomplishment of which still lies in doubt. So the Apostle’s argument is, Repent, that your sins may be blotted out, that in this way (i.e. by your penitence) the times of refreshing may come. ὅπως ἄν is rendered in this sense (Act 15:17), ‘That the residue of men might [better may] seek after the Lord.’ See also Luk 2:35.

καιροὶ ἀναψύξεως. Literally, ‘appointed times of refreshing.’ These God hath appointed and keeps in His own power, but the penitence of men can hasten them. They are called ‘times of refreshing,’ i.e. peace and blessedness, for the Apostle describes them afterwards as the coming of the Christ. But by the prophecies which he quotes he shews that the refreshing is for those only who repent (Act 3:23) and hear the prophet whom God sends. The anticipation of a speedy return of Christ from heaven was common among the first believers. St Peter here does not directly state this opinion, but we can see how current it was from St Paul’s Second Epistle to the Thessalonians, where he finds it necessary to warn the Christians of that Church against the disquiet which the immediate expectation of the second Advent was causing among them.

ἀνάψυξις is used in LXX. Exo 8:15 of the relief which Pharaoh felt when the plague of frogs was removed.

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.

19.] οὖν, quæcum ita sint.

εἰς τὸ ἐξαλ.] The faith implied in ἐπιστρέψατε has for its aim, is necessarily (by God’s covenant, see Joh 3:15, Joh 3:18) accompanied by, the wiping out of sin.

ὅπως ἂν ἔλθ. κ.τ.λ.] This passage has been variously rendered and explained. To deal first with the rendering:—ὅπως ἄν cannot mean ‘when,’ as in E. V.—ὅπως never occurs in that sense in the N. T., nor indeed with an indic. at all;—and if it did, the addition of ἄν, and the use of a subjunctive, would preclude it here. It can have but one sense,—in order that. This being so, what are καιροὶ ἀναψύξεως? From the omission of the article, some have insisted (e.g. Stier, R. d. Apost. i. 89) on rendering it ‘times, seasons, of ἀναψ.’ But this cannot be maintained. καιρός and καιροί are occasionally anarthrous when they manifestly must have the article in English. Cf. especially Luk 21:24, καιροὶ ἐθνῶν, where none would think of rendering, ‘seasons of (the) Gentiles.’ See for καιρός Mat 8:29; Mar 11:13; 1Pe 1:5. And, since philologically we have to choose between ‘seasons’ and ‘the seasons,’ ἔλθωσιν must I think determine in favour of the latter. For by that word we must understand a definite arrival, one and the same for all, not a mere occurrence, as the other sense of καιροί would render necessary. This is also implied by the aorist, used, in a conditional sentence, of a single fact, whereas a recurrence or enduring of a state is expressed by the present. In order that the times of ἀνάψυξις may come. What is ἀνάψ.? Clearly, from the above rendering, some refreshment, future, and which their conversion was to bring about. But hardly, from what has been said, refreshment in their own hearts, arising from their conversion: besides the above objections, the following words, ἀπὸ προσώπου τοῦ κυρίου, are not likely to have been used in that case. No other meaning, it seems to me, will suit the words, but that of the times of refreshment, the great season of joy and rest, which it was understood the coming of the Messiah in His glory was to bring with it. That this should be connected by the Apostle with the conversion of the Jewish people, was not only according to the plain inference from prophecy, but doubtless was one of those things concerning the kingdom of God which he had been taught by his risen Master. The same connexion holds even now. If it be objected to this, that thus we have the conversion of the Jews regarded as bringing about the great times of refreshment, and those times consequently as delayed by their non-conversion (‘neque enim est Mutate vos in melius, ut Deus mittat Christum: non esse potest: hoc non pendet a nostra μετανοίᾳ.’ Morus in Stier R. A. i. 91), I answer, that, however true this may be in fact, the other is fully borne out by the manner of speaking in Scripture: the same objection might lie against the efficacy of prayer. See Gen 19:22; Gen 32:26; Mar 6:5; 2Th 2:3; 2Pe 3:12.

ἀπὸ προσώπ. τ. κυρ.] From the presence of God (the Father), who has reserved these καιροί in His own power. When they arrive, it is by His decree, which goes forth from His presence. Cf. ἐξῆλθεν δόγμα παρὰ Καίς. Αὐγ., Luk 2:1.

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

Be converted [επιστρεψατε] . Not a good rendering, because the verb is in the active voice. Better as Rev., turn again. See on Luk 22:32. Blotted out [εξαλειφθηναι] Forgiveness of sins under the figure of the erasure of hand - writing. The word is used thus in Psalms 51 (Sept. 1.), 1; Isa 43:25. Also at Col 2:14. In classical Greek the verb is opposed to ejggrafein, to enter a name. So Aristophanes : "They do things not to be born, entering [εγγραφοντες] some of us, and others, erasing [εξαλειφοντες] up and down, twice or thrice" (" Peace, " 1180). More especially with reference to an item in an account.

When [οπως αν] . Wrong. Render in order that, or that (so there may come), as Rev.

Times [καιροι] . Better, seasons. See on ch. Act 1:7.

Of refreshing [αναψυξεως] . Only here in New Testament. The word means cooling, or reviving with fresh air. Compare the kindred verb, to wax cold, Mt 24:12, and see note.

Presence [προσωπου] . Lit., the face.

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