“Repent therefore and be converted, that your sins may be blotted out, so that times of refreshing may come from the presence of the Lord, 20] and that He may send Jesus Christ, who was preached to you before, 21] whom heaven must receive until the times of restoration of all things, which God has spoken by the mouth of all His holy prophets since the world began. 22] For Moses truly said to the fathers, ‘The LORD your God will raise up for you a Prophet like me from your brethren. Him you shall hear in all things, whatever He says to you. 23] And it shall be that every soul who will not hear the Prophet shall be utterly destroyed from among the people.’ 24] Yes, and all the prophets, from Samuel and those who follow, as many as have spoken, have also foretold these days. 25] You are sons of the prophets, and of the covenant which God made with our fathers, saying to Abraham, ‘And in your seed all the families of the earth shall be blessed.’ 26] To you first, God, having raised up His Servant Jesus, sent Him to bless you, in turning away every one of you from your iniquities.”
As Peter begins to come to the end of his explanation to the people, he gives four reasons why they should repent and be converted. The first one, which we looked at in our last post, is the return of Christ, about which Peter will have some more to say. The other three reasons form the basis for this post.
1. Certain Retribution, vs. 22, 23.
Peter builds on his statement in v. 21 concerning the revelation of God through the mouth of His holy prophets by quoting Deuteronomy 18:15-19. showing that from the very beginning of Israel as a nation, God had foretold the coming of One with authority. Indeed, from the very beginning of human history, God had foretold of such a One. When our first parents sinned in the Garden, God told the instrument of their sin, that is, the serpent,
“And I will put enmity
Between you and the woman,
And between your seed and her Seed;
He shall bruise your head,
And you shall bruise His heel.”
Though later prophesies expand on this idea, this verse contains the whole of prophetic revelation about the Coming One: enmity and conflict.
Jacob’s descendants, having been more or less forced to move to Egypt, at first found themselves respected and honored. This did not last and they eventually found themselves persecuted and enslaved. At the appointed time, God raised up Moses to deliver the people. At Sinai, where Israel was transformed from a motley rabble into an organized nation, the people were terrified at the manifestation of God, and wanted someone as a go-between. Moses was the one God chose, through whom He gave the Law, the Mosaic Covenant. At the giving of that Law, God said, “What they have spoken is good. I will raise up for them a Prophet like you from among their brethren, and will put My words in His mouth, and He shall speak to them all that I command Him. And it shall be that whoever will not hear My words, which He speaks in My name, I will require it of him,” Deuteronomy 18:18, 19.
The clear implication is that Jesus Christ is this Prophet and to reject Him is to bring down certain judgment, v. 23.
2. Covenant Promises, v. 24.
“All the prophets, from Samuel….have also foretold these days.”
Do “these days” refer to what is known as “the church age,” and is Peter telling his audience that all the OT promises are “fulfilled in the church” and, as a consequence, there is no further or future blessing for Israel?
If you’ve ready very many of my posts, you know that I don’t believe that to be true.
In the first place, vs. 25, 26 indicate that these unsaved Jews did indeed have an interest in the OT covenants. Granted, repentance was required of them, but even in the OT, relationship with God hinged on a satisfactory answer to the sin question, as seen in all the offerings and in the Tabernacle and later the Temple. Relationship to God, as we understand that term, in any time in human history since the Fall, has never been and never will be apart from redemption from sin.
Second, Peter preached just a few weeks or so after the Crucifixion and Resurrection. Early believers had no inkling of such a long period of time until the Second Coming as we ourselves have seen, nor of a body called “the church,” in which people would come to God through the Lord Jesus and not through the offerings and ceremonies of the Old Testament. This is the whole thrust of the book of Hebrews, explaining to believing Jews the place, the purpose and, yes, the putting aside, of their beloved Mosaic heritage, or perhaps rather, the flowering and fulfillment of what that heritage foreshadowed.
The early disciples were vitally interested in the “time” element. Cf. the disciple’s question and our Lord’s response in Acts 1:6, 7, “Lord, will You at this time restore the kingdom to Israel?” and He said to them, “It is not for you to know times or seasons, which the Father has put in His own authority.” According to Peter, the time element was also of surpassing interest to the OT prophets, 1 Peter 1:10, 11. This was partly because of such seemingly contradictory things as the sufferings of Christ, and the glory that should follow. But when did it follow?
Further, OT prophecy is filled with “time” references: the 400 year servitude in Egypt, the 70 year captivity, Daniel’s 70 weeks, as well as Daniel 12:5-12 and Hosea 3:4, 5.
At this time, all Peter knew for certain was that Jesus had been crucified, raised again, ascended into heaven, and that He was coming again. Perhaps the early church, as seen in its communal attitude, believed that that Return would be very soon.
Therefore, we believe that “these days” refers not the church age, but rather to Peter’s own time and the early believers’ anticipation of and preparation for the return of the Lord Jesus. Only as Paul came onto the scene and it became evident that the nation of Israel in general would continue to reject Jesus as their Messiah, was further revelation given to the churches and it became apparent that more time might elapse before the Second Coming than was first thought, although that Coming is always viewed as “imminent” in the New Testament.
The final reason Peter gave for them to repent was their –
3. Covenant relationship, v. 25.
“You are the sons…of the covenant which God made with our fathers, saying to Abraham, ‘And in your seed all the families of the earth shall be blessed’.” Peter also mentioned “the God of Abraham, Isaac and Jacob” in v. 13. In this way, he reminded them that they were the beneficiaries and successors of the promises made “to the fathers” through “the prophets.” At the same time, he cautions them that these blessings do not simply automatically flow from parent or ancestor, but that the ultimate intent of God’s dealings with them, and with us, is that people might be turned from their iniquities. This can only be done on a personal, individual basis: every one of you.