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NASB (UPDATED) TEXT: Act_3:17-26
17"And now, brethren, I know that you acted in ignorance, just as your rulers did also. 18But the things which God announced beforehand by the mouth of all the prophets, that His Christ would suffer, He has thus fulfilled. 19Therefore repent and return, so that your sins may be wiped away, in order that times of refreshing may come from the presence of the Lord; 20and that He may send Jesus, the Christ appointed for you, 21whom heaven must receive until the period of restoration of all things about which God spoke by the mouth of His holy prophets from ancient time. 22Moses said, 'The Lord God will raise up for you a prophet like me from your brethren; to Him you shall give heed to everything He says to you. 23And it will be that every soul that does not heed that prophet shall be utterly destroyed from among the people.' 24And likewise, all the prophets who have spoken, from Samuel and his successors onward, also announced these days. 25 'It is you who are the sons of the prophets and of the covenant which God made with your fathers, saying to Abraham, And in your seed all the families of the earth shall be blessed.' 26For you first, God raised up His Servant and sent Him to bless you by turning every one of you from your wicked ways."
Act_3:17 "I know that you acted in ignorance" This reflects Jesus' words from the cross (cf. Luk_23:34). However, even in their ignorance, the people were still spiritually responsible! In some ways this excuse was a way to help people accept their own responsibility (cf. Act_13:27; Act_17:30; Act_26:9; 1Co_2:8). For a good discussion of the concept see Millard Erickson, Christian Theology, 2nd ed., pp. 583-585.
▣ "just as you rulers did also" Luke often makes a distinction between the people and their rulers (cf. Luk_7:29-30; Luk_23:35; Act_13:27; Act_14:5). The real issue in trying to do this may be the mutual responsibility of both groups. Often it is asserted that Jesus does not condemn Jews as a whole, but their illegal (i.e., not of Aaronic descent) leaders. It is surely difficult to know if the cursing of the fig tree (cf. Mar_11:12-14; Mar_11:20-24) and the parable of the unjust vineyard tenants (cf. Luk_20:9-18) are condemnations of Judaism of the first century or only its leaders. Luke asserts it is both!
Act_3:18 "announced beforehand" The gospel was no afterthought with God, but His eternal, purposeful plan (cf. Gen_3:15; Mar_10:45; Luk_22:22; Act_2:23; Act_3:18; Act_4:28; Rom_1:2, see Special Topic at Act_1:8). The early sermons in Acts (the kerygma, see Special Topic at Act_2:14) present Jesus as the fulfillment of OT promises and prophecies.
There are several aspects of the Kerygma (i.e., the major theological aspects of the sermons in Acts) expressed in these verses.
1. faith in Jesus is essential
2. Jesus' person and work were prophesied by OT prophets
3. the Messiah must suffer
4. they must repent
5. Jesus is coming again.
▣ "God announced beforehand by the mouth of all the prophets" Jesus fulfilled OT prophecy (cf. Acts 3:34, Mat_5:17-48). I think Jesus Himself showed the two on the road to Emmaus (cf. Luk_24:13-35) the OT prophecies that pertained to His suffering, death, and resurrection. They shared this with the Apostles, who made it part of their preaching (cf. Luk_24:45).
▣ "Christ" This is the Greek translation of the Hebrew word " Messiah" (see Special Topic at Act_2:31), which means Anointed One. This refers to God's special agent whose life and death would inaugurate the new age of righteousness, the new age of the Spirit.
The affirmation that Jesus was/is the Christ/Messiah promised by YHWH becomes a recurrent theme of the preaching of Acts.
1. Peter – Act_2:31; Act_3:18; Act_5:42; Act_8:5
2. Paul – Act_9:22; Act_17:3; Act_18:5; Act_18:28
▣ "suffer" This was alluded to in several OT texts (cf. Gen_3:15; Psalms 22; Isaiah 53; Zec_12:10). This aspect of a suffering Messiah is what surprised the Jews (cf. 1Co_1:23). They were expecting a conquering general (cf. Rev_20:11-15). This was a recurrent theme of Apostolic sermons in Acts
1. Paul (cf. Act_17:3; Act_26:23)
2. Peter (cf. Act_3:18; 1Pe_1:10-12; 1Pe_2:21; 1Pe_3:18)
Act_3:19 "repent and return" The Greek term "repent" means a change of mind. This is an aorist active imperative of metanoeô. The Hebrew term for repentance means "change of action" ("return" [emistrephô] may reflect the Hebrew "turn" shub, cf. Num. 30:36; Deu_30:2; Deu_30:10) in the Septuagint. Repentance is a necessary covenant item in salvation along with faith (cf. Mar_1:15 and Act_3:16; Act_3:19; Act_20:21). Acts mentions it often (cf. Peter – Act_2:38; Act_3:19; Act_3:26 and Paul – Act_14:15; Act_17:30; Act_20:21; Act_26:20). Repentance is indispensable (cf. Luk_13:3 and 2Pe_3:9). It is basically a willingness to change. It is a both a human volitional act and a gift of God (cf. Act_5:31; Act_11:18; 2Ti_2:25). See Special Topic at Act_2:38.
▣ "sins may be wiped away" This term means "to erase"; "blot out"; or "wipe away" (cf. Col_2:14; Rev_3:5; Rev_7:17; Rev_21:4). What a promise! In the ancient world ink was acid and was, therefore, impossible to erase. This is a true miracle of God's grace (cf. Psa_51:1; Psa_103:11-13; Isa_1:18; Isa_38:17; Isa_43:25; Isa_44:22; Jer_31:34; Mic_7:19). When God forgives, God forgets (erases)!
▣ "times of refreshing" The Greek term (anapsuchô, anapsuxis) basically means "breathing space, relaxation, relief" (Baker, Arndt, Gingrich, and Danker, A Greek-English Lexicon, p. 63), "refresh by air," or "treat a wound with air" (Kittle, Theological Dictionary of the New Testament, vol. 9, p. 663). The metaphorical extension is physical or spiritual refreshment or restoration.
In the Septuagint it is used of regaining physical strength after a battle (cf. Exo_23:12; Jdg_15:19; 2Sa_16:14) or emotional refreshment as in 1Sa_16:23.
Peter's reference seems to be to an OT promise, but this phrase is not used in the OT. For desert people expanse was identified with freedom and joy, while closed in spaces were a sign of distress and trouble. God was going to bring a widening, refreshing period of spiritual activity. This Messianic activity had come in the gospel. The "times of refreshing" had come in Jesus of Nazareth. However, the coming consummation would bring the new age of the Spirit. In this specific context Peter is referring to the Second Coming. This phrase seems to be parallel to "the period of restoration" (Act_3:21). See Special Topic: Kerygma at Act_2:14.
Act_3:20 "He may send Jesus" This is an aorist active subjunctive, which denotes an element of contingency. The actions of Peter's hearers, in some sense, determined the time of spiritual consummation (cf. F. F. Bruce, Answers to Questions, where he links Act_3:19-21 with Rom_11:25-27, p. 201).
The juxtaposition of "Jesus" next to "the Christ/the Messiah" seems to imply that Peter is specifically asserting the Messiahship of Jesus of Nazareth. Later in the NT, "Lord," "Jesus," and "Christ" occur often, more as a combined referent to Jesus (i.e., the Lord Jesus Christ) than an emphasis on the title Messiah. This is especially true in predominately Gentile churches.
▣ "the Christ appointed for you" This verb is a perfect passive participle. This same term is used of God's fore-choice in Act_10:41; Act_22:14; Act_26:16; Jesus' coming and dying has always been God's eternal redemptive plan (cf. Act_2:23; Act_3:18; Act_4:28; Act_13:29).
In the Septuagint this term reflects a choice, but without the foreknowledge (i.e., for Luke "pro" means before, cf. Exo_4:13 and Jos_3:12), which is obvious in this word's usage in Acts. It does convey that sending Jesus was God's choice of blessing and redemption!
Act_3:21
NASB, NKJV "whom heaven must receive"
NRSV "who must remain in heaven"
TEV, NIV"He must remain in heaven"
NJB "whom heaven must keep"
The subject of this phrase is "heaven"; the object is "whom" (i.e., Jesus). There are two verbals in this phrase. The first is dei, from deô, which means "it is necessary" or "it is proper." See full note at Act_1:16.
The second is an AORIST MIDDLE (deponent) infinitive of dechomai. Harold K Moulton, The Analytical Greek Lexicon Revised says in this context it means "to receive into and retain" (p. 88). You can see how the English translations pick up on the contextual aspect. Luke uses this term more than any other NT writer (13 times in Luke , 8 times in Acts). Words must be defined in light of contextual usage and implication, not etymology. Lexicons (dictionaries) only denote usage. They do not set definition!
NASB "until"
NKJV, NRSV,
TEV "until"
NJB "til"
This word is in the Greek UBS4 text. I do not know why NASB, 1995 edition, put it in italics, which is the way to show it is not in the Greek text, but supplied for English readers to understand.
In the 1970 edition of NASB, the "the" is in italics and not "until," which is correct.
▣ "period of restoration of all things" This refers to recreation (cf. Mat_17:11; and especially Rom_8:13-23). The evil of human rebellion in Genesis 3 is nullified and creation is restored; fellowship with God is reestablished. The initial purpose of creation is finally fulfilled.
▣ "about which God spoke by mouth of His holy prophets from ancient times" Mark's Gospel begins with a quote from Mal_3:1. Mat_1:22-23 refers to the prophecy of Isa_7:14. Luke used this same phrase in Luk_1:70. One aspect of the Kerygma (i.e., recurrent theological truths in the sermons in Acts, see Special Topic at Act_2:14) is that Jesus' birth, life, death, and resurrection fulfilled OT prophecy (cf. Mat_5:17-19). Jesus' ministry was not an afterthought or Plan B. It was the predetermined plan of God (cf. Act_2:23; Act_3:18; Act_4:28; Act_13:29, see Special Topic at Act_1:8). All things are working out to the fulfillment of the total restoration of God's will for creation.
Act_3:22 "Moses said" The title "The Prophet" was used of the coming Messiah (cf. Deu_18:14-22; esp. 15,18; Joh_1:21; Joh_1:25). This documentation of Jesus from the Law of Moses (i.e., the most authoritative part of the OT canon for Jews, both Sadducees and Pharisees) would have been very important to these Jewish hearers. Jesus has always been God's plan of redemption (i.e., Gen_3:15). He came to die (cf. Mar_10:45; 2Co_5:21).
Act_3:23 This was a serious word of warning. It is an allusion to Deu_18:19. Rejection of Jesus was, and still is, a serious, eternal matter.
This allusion to Deu_18:14-22 also has some significant theological insights.
1. Notice both the individual and corporate aspects. Each individual soul must personally respond to the Messiah. It is not enough to be a part of the corporate body of Israel.
2. The phrase "utterly destroyed" is an allusion to "holy war." God will prune His own vine (i.e., Israel, cf. John 15; Romans 9-11). Those who reject "the Prophet" are rejected by God. The issue of salvation is one's faith response to God's Messiah. Family, race, ethics, and meticulous performance of rules are not the new covenant criteria of salvation, but faith in Christ (cf. 1Jn_5:12).
Act_3:24 "Samuel" In the Jewish canon he (i.e., 1 Samuel) is considered one of the "Former Prophets," a part of the second division of the Hebrew canon. Samuel was called a prophet in 1Sa_3:20 and also a seer (i.e., another term for prophet) in 1Sa_9:9; 1Ch_29:29.
▣ "these days" The "time of refreshing" (Act_3:20) and "the period of restoration of all things" (Act_3:21) refer to the consummation of the Kingdom of God at the return of Christ, but this phrase refers to the inauguration of the Messianic Kingdom, which occurred at the incarnation of Jesus at Bethlehem or at least to the whole period of the latter days, which is the time between Christ's two appearances on planet earth. The OT primarily understood only one coming of the Messiah. His first coming as the "Suffering Servant" (Act_3:18) was a surprise; His glorious return as military leader and judge was expected.
Act_3:25 Peter addresses these Jews as the children of Abraham, the covenant people. However, these covenant people must respond in faith and repentance to Jesus and the gospel or they will be rejected (Act_3:23)!
The NT (new covenant) is focused in a person, not a racial group. In the very call of Abram there was a universal element (cf. Gen_12:3). The universal offer has come in Christ and is available to all (i.e., Luke wrote primarily to Gentiles. His Gospel and Acts made this invitation repeatedly and specifically).
▣ "covenant" See hyperlink at Act_2:47.
▣ "all the families of the earth shall be blessed" This is a reference to God's promise to Abraham in Gen_12:1-3. Notice the universal element also in Gen_22:18. God chose Abraham to choose a people, to choose the world ( cf. Exo_19:5-6; Eph_2:11 to Eph_3:13). See Special Topic at Act_1:8.
Act_3:26 "For you first" The Jews, because of their Covenant heritage, have the first opportunity to hear and understand the message of the gospel (cf. Rom_1:16; Rom_9:5). However, they must respond in the same way as everyone else: repentance, faith, baptism, obedience, and perseverance.
▣ "raised up His Servant and sent Him" See note at Act_2:24; Act_3:13.
▣ "to bless you" This is what God wants for all mankind (cf. Gen_12:3). However, He sent Jesus to the lost sheep of the house of Israel first!
▣ "by turning every one of you from your wicked ways" Salvation involves a change of mind about sin with a resulting change of actions and priorities. This change is evidence of true conversion! Eternal life has observable characteristics!
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