The remarkable passage in Peter's sermon recorded in Acts 3:19, 20, is worthy of careful study. It is often used in our teaching to help locate the time when our sins will be blotted out of the books in heaven. For this important reason we should know well what this scripture really says.
The passage occurs in the appeal made by Peter to the people for repentance and conversion, on the occasion when the lame man was healed at the temple gate. The incentive given for repentance is that your sins may be blotted out." The original here reads literally, "Repent and be converted unto the blotting out of your sins." The language itself does not give the impression that the blotting out of sins immediately follows repentance and conversion, but rather that it is conditioned on repentance, and that it is something to look forward to as an ultimate fruit of repentance.
The next clause reads in the Authorized Version, "when the times of refreshing shall come;" in the Revised Version, "that so there may come seasons of refreshing." Which rendering is more accurate turns on the force of the conjunction hopoos, which introduces the clause, and on that of the subjunctive form of the verb that follows. Does hopoos signify time or purpose? We may learn its force best by two means,—the significance and definition of the word itself, and its use throughout the New Testament, particularly in Luke.
As to the word itself, grammarians will readily recognize hopoos as compounded of ho (which) and poos (somehow), thus forming with the subjunctive a relative clause of purpose, but in practical use developing into a conjunction denoting purpose. Grammatical and lexical authorities give hopoos uniformly a purpose or sequential force—to the end that —when used with the subjunctive.
The use and rendering of hopoos throughout the New Testament is briefly indicated as follows:
46 times rendered "that" or "so that" in a clause of purpose.
4 times rendered "to" in an infinitive denoting purpose.
4 times rendered "how" in a final clause, in three of which the sense is retained If rendered "in order that."
1 time rendered "because" in a final clause in which purpose is clearly indicated. 1 time rendered "when," in Acts 3:20.
In all these 56 instances hopoos is followed by the subjunctive form of the verb, with the single exception of Luke 24:20, where the indicative is used and hopoos rendered "how." In four of these instances, and in Acts 3:20 in particular, hopoos is accompanied by "an," a particle tending to emphasize the force of the subjunctive, that is, to express a purpose or end desired or expected, but not yet fulfilled.
Another important point should be noted here, in the use of hopoos. It introduces two clauses, both in the subjunctive form: so that times of refreshing may come, and (so that) He may send Jesus. Here is a double result looked forward to as an accompaniment and sequence to the blotting out of sins,—a refreshing, or revival, and the coming of Jesus, the one as much as the other.
Meaning of Refreshing
In the light of these considerations, the passage may be rendered thus: "Repent and be converted unto the blotting out of your sins, so that seasons of refreshing may come, and (so that) He may send Jesus."
How, then, shall we understand and apply the meaning of this remarkable sentence, covering, as it does, three events: (1) Repentance of a kind and degree that results in the blotting out of sins; (2) seasons of refreshing; and (3) the coming of Jesus? That Peter is here referring to the second coming of Jesus is made clear in verse 21, where he says the work of Jesus is in heaven "until the times of restitution of all things, which God hath spoken . . . since the world began." The time of restitution is the time of His second coming. To clear the way for that coming, two things closely related must take place,—the blotting out of sins and seasons of refreshing. Back of these lies the fundamental necessity of repentance and conversion.
The word "refreshing" is of much interest. It is not used elsewhere in the New Testament except in its verb form by Paul in writing to Timothy that Onesiphorus had "oft refreshed" him. Its literal meaning is renewing, or reviving, or restoring, in spirit. Repentance and conversion always bring refreshing or reviving of spirit as an immediate result.
Like other blessings of the gospel, however, there are special seasons when the Holy Spirit ministers grace more abundantly. Such a season is assured us in the Scriptures at the time of "the latter rain" of spiritual refreshment, in a fullness comparable to and surpassing "the former rain" at Pentecost. Such an outpouring of the Spirit on the people of God on earth is timed to correspond to the final work of blotting out of sins in the heavenly court, but the refreshment does not reach its climax till it culminates in the joy that comes when the fiat goes forth at the close of the investigative judgment, "He that is holy, let him be holy still," and the shout pierces the skies, "Lo, this is our God; we have waited for Him, and He will save us...we will be glad and rejoice in His salvation."
Peter, in his sermon, has just experienced the great refreshing of the former, or early, rain, and under the influence of the Spirit his mind is carried forward to the still greater refreshment of the latter rain and the second coming of Jesus. He exhorts his hearers to repent unto the blotting out of their sins, that seasons of refreshing may come, that He may send Jesus. This threefold sequel to repentance represents three events that are closely and inseparably tied together just before the fruits of repentance are gathered into the kingdom. They bring the culmination of the plan of salvation and the culminating refreshment of everlasting joy upon the heads of God's people.
In studying a general, unqualified phrase like "times of refreshing," it should be borne in mind that it is applicable in principle to any time when the conditions are met (repentance and conversion in this instance), but that its supreme application should be made when the experience it represents reaches its culmination (in this instance the blotting out of sins and the coming of Jesus).
The Time Idea
The question will naturally arise, Would it do any violence to the meaning of verses 19 and 20 to throw the time idea into the last two clauses? The answer may be given that while the technical construction of the passage does not allow these two clauses to be construed as temporal, yet there could hardly be any conflict with the strict meaning of the clauses. If the time idea were admitted, provided the time idea is carried through both clauses. This would apply it alike to the refreshing and the coming of Jesus as occurring in connection with and subsequent to the blotting out of sins. It would then read: "Repent and be converted unto the blotting out of your sins, when the times of refreshing come and when He sends Jesus."
In this connection it should be noted that the clause, "that your sins may be blotted out," as translated in the Authorized Version, does not represent a clause of pure purpose in the original, but a prepositional phrase "unto the blotting out of your sins," or, a little more freely, "looking toward or extending to the blotting out of your sins." This would appear, then, to state the main proposition in the sentence, the main incentive to repentance. The two clauses of pure purpose that follow, would, on the other hand, appear to connect back in thought with "repent," as the latter constitutes the real appeal of the preacher on that occasion, while the two purpose clauses point forward to the ultimate fruits of repentance,—the special season of spiritual refreshing and that still more refreshing event, the coming of Jesus.
The passage might therefore be more freely paraphrased as follows:
"Repent and be converted, looking forward to the blotting out of your sins, for in the time of blotting out your sins because of repentance there will come seasons of refreshing and God will send Jesus again."
Spirit of Prophecy Testimony
Consistent with the teaching of this scripture are various applications and comments based on this passage in the Spirit of prophecy.
In "Early Writings," page 71, the time of "refreshing" is applied to the "latter rain," in preparation to stand in the day of the Lord.
On page 86, "latter rain" and "refreshing from the presence of the Lord," are used synonymously, as giving power to the loud voice of the third angel.
On page 271, the words of the angel are quoted, making identical and simultaneous "the latter rain, the refreshing from the presence of the Lord, the loud cry of the third angel." (See also "Testimonies," Vol. I, p. 183.)
A statement in "The Great Controversy," page 485, indicates that the blotting out of sins takes place in the times of refreshing, and on page 611 that the blotting out of sins in the investigative judgment takes place in the times of refreshing
There is an inseparable relationship between repentance, the blotting out of sins, the investigative judgment, the times of refreshing. and the coming of Jesus. The times of refreshing begin at repentance and culminate in the coming of Jesus. But as really as the Holy Spirit is bestowed at all times when the heart is open to receive it, yet came in unusual measure at Pentecost, so the refreshing that comes at all times on repentance, is to come in a special sense at the culmination of Christ's work of ministry in heaven. As the former outpouring of the Spirit constituted the "early rain," called Pentecost, so the latter outpouring of the Spirit constitutes the "latter rain," otherwise called "times of refreshing," just prior to and in connection with the coming of Jesus. Who could think of a greater cause for spiritual refreshing and spiritual elation, than the blotting out of sins forever, unless it be the coming of Jesus itself? Verily the two things go together and usher in the glorious coming of our Lord.
