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Act 3:21. Ὃν δεῖ οὐρανὸν μὲν δέξασθαι, who must indeed receive heaven [but Engl. Vers. whom the heaven must receive]) The particle μὲν, indeed, has the place of its Apodosis, which usually is expressed by δὲ, but, in this instance supplied in the ἀποστείλῃ, He may send, in Act 3:20. To be taken, i.e. confined, shut up, or contained within heaven, is a violent interpretation, as though the heaven were greater than Christ; and is inimical to the loftiness of Christ, who “ascended up far above all heavens,” Eph 4:10. It might however be said, not without a reasonable sense, the heaven receives Christ; it admits and acknowledges Him, viz. [not as containing Him, but] as a throne does its legitimate king, although Christ previously was humbled, and was not yet recognised by the world. But much more august and consonant to the language of Scripture is this sentiment, Christ takes or receives for Himself heaven; and so σὐρανὸν more appropriately also [than in the other interpretation] is without the article. It is the same as λαβεῖν βασιλείαν, to receive a kingdom, Luk 19:12, and βασιλεύειν, to reign, 1Co 15:25. Nor is the force of the verb δέχομαι opposed to this view, as if the heaven ought to be the thing containing, wherein Christ should be contained. Basilius of Seleucia, Or. 11, writes, δέχεται ἡλίας καταγώγιον ἁμαρτίας ἐλεύθερον: and not dissimilar is that in Or. 14, πῶς ὁ οὐρανὸς σαγηνεύεται. Let those instances be added, which E. Schmidius has brought forward on this passage: οὐκ ἦλθες ἐν δέοντι, δέξασθαι δόμους, thou hast not come seasonably, to take (occupy) this house; and Demosthenes, οὐδὲ διδόντων ὑμῖν τῶν καιρῶν Ἀμφίπολιν δέξασθαι δύναισθʼ ἄν, not even if the opportunity itself should give you Amphipolis, would you be able to lay hold of it. Furthermore, the verb δέξασθαι has this emphasis, that it denotes a thing offered to us. For the Father said to the Son, Take possession of heaven, Sit at My right hand, Sit on My throne which is heaven. In fine, δέξασθαι, to receive or take to Himself, has an inceptive notion, and yet it is said in the present δεῖ, it behoves, not ἔδει, it behoved; although the Ascension had taken place not yesterday or the day before. In fact, Peter speaks concerning a fact which, as compared with His glorious advent from heaven, was still as it were present, especially in relation to His hearers, who were even now approaching to the faith.-ἄχρι χρόνων ἀποκαταστάσεως, until the times of restitution shall come) i.e. until they (these times) shall be fulfilled. So ἄχρις ἡμερῶν πέντε, in five days (“ipsos quinque dies”), ch. Act 20:6 : ἄχρι χαιροῦ, for a season, ch. Act 13:11. Similar phrases occur, Luk 21:24; Gal 4:2; Heb 3:13; Rev 7:3; Rev 15:8; Rev 17:17; Rev 20:3. Peter comprises the whole course of the times of the New Testament between the Ascension of the Lord and His Advent in glory, times in which that apostolic age shines forth pre-eminent, Act 3:24, as also corresponding to it the condition of the Church, which was to be constituted of Jews and Gentiles, together, [32] Justus Jonas says, “Christ is that King, who has now received heaven, reigning in the meantime through the Gospel in the Spirit, until all things be restored, i.e. until the remainder of the Jews and the Gentiles be converted.” Romans 11. Ἀποκατάστασις is the restitution of things from their confusion into their former order. You will say, Were then all things at any time in such a state as that to which they are to be restored? Answer: 1) They were, at least as far as concerns their beginnings: comp. Mat 17:11, “Elias truly shall first come and restore all things:” for which reason the apostles also above used this verb, ch. Act 1:6, “Wilt Thou at this time restore again the kingdom to Israel?” 2) There is a reference to the Divine intention and promise: as a man born blind is said to recover his sight, because the sight is a natural blessing. Weigh well the word השיב ἀποκαθίστημι, Jer 16:15; Jer 24:6; Jer 50:19; Eze 16:55. The restoration of all things shall be accomplished, when all enemies shall be the footstool of Christ: 1Co 15:25; a consummation which is being gradually accomplished now, and shall be quickly brought about at some future time.-πάντων, of all things) The universal whole is opposed to heaven, as to a part of that whole.-ὯΝ) for Ἃ, which,-ἐλάλησεν, spake) נאם, spake [made a solemn declaration, Jer 23:31].-[τῶν ἁγίων, the holy) All the prophets were holy: they all entered heaven, Luk 13:28. They who are rejected as “workers of iniquity” were not prophets, even though they uttered prophecies: Mat 7:22, “Have we not prophesied in Thy name?” with which comp. Joh 11:51 : Caiaphas’ prophecy as to Jesus’ “dying for the people.” Balaam was no doubt a prophet, but not in Israel, but only in relation to (penes) Balak.-V. g.]-προφητῶν, prophets) Moses, Act 3:22, and the rest, Act 3:24. To this the ΓᾺΡ, for, is to be referred, Act 3:22.
[32] So that the times of restitution comprise the existing Church as well as the future.-E. and T.