be converted, to the end that your sins may be blotted out; that the times of refreshing may come from the presence of the Lord, and he may send Jesus Christ which before was ordained for (or preached unto) you: whom the heavens must receive until the times of the restitution of all things, of which God hath spoken by the mouth of his holy prophets since the world began." In order to the right understanding of this passage, two things need to be premised:-1st, that the word restoration or restitution, given in our received translation, is just the most accurate expression of the sense of the word anokaτasaσis in verse 21, accordantly both with its use elsewhere and its derivation; not fulfilment, as

1 όπως αν. This is the most natural rendering of the conjunction. So Luke ii. 35, όπως αν αποκαλυφθωσιν εκ πολλων καρδιών διαλογισμοι that the thoughts of many hearts may be revealed: and Psalm li. 4, (Sept.) dπws av dikaiwbŋs ev Xoyous oov that thou mightest be justified in thy sayings: &c. This is almost universally allowed by expositors,-anti-premillenarians, as well as others: e. g. by Whitby, Vitringa, Doddridge, Lightfoot. The critic Rosenmuller says; «Όπως αν, eum in finem, ut: nam particula óπws cùm conjunctivo juncta notat ut, ita ut, Matt. vi. 5, xxiii. 35, Acts xv. 17, Rom. iii. 4." And so, as Whitby observes, Irenæus and Tertullian * expounded the phrase here of old.-Our English version renders it less literally as a particle of time: When the times," &c.

2 KATAσTaσis is the actual state, condition, or constitution; and consequently ATOKATAσTAσIS most naturally a new and different constitution of things, generally by restoration to what it was originally. So the verb, Matt. xii. 13; ATоkateσтаON ύγιης ὡς ἡ αλλη His hand was restored whole as the other: " Matt. xvii. 11; "Elias аTокαтAOTNOEL WAVтa, shall restore all things:" Acts i. 6, Еt aжокаOLOTAVELS βασιλειαν τῳ Ισραηλ, "Wilt thou restore the kingdom to Israel: " Jer. xvi. 15, Αποκαταστησω αυτους εις την γην αυτων &c.-The substantive itself only occurs here, in the New Testament. And the three meanings which Schleusner gives to it in his Lexicon are ;-1. " Rei in primum locum reductio, restitutio ;-2. Omnis restitutio prioris status;-3. Reductio rerum in meliorem statum." This is the more observable, as he adds the expression of his own inclination to take the word here in Hesychius' sense of Teλeiwois; but, apparently because of the inadequacy of the authority, does not give that meaning. Kuinoel, with similar and equal inclination, is equally unable to discover a case in point: for he takes refuge in the Septuagint version of Job viii. 6, which is not to the point.

By classical authors the noun or verb are similarly used in the sense of restoration-surgically of the setting or restoration of diseased or broken limbs ; astronomically of the sun returning into his old sign in the Zodiac; politically of hostages or exiles returning to their country. See Schleusner and Scapula. —And so too by the Jewish writers Josephus and Philo, as Kuinoel observes on this passage; and also by the early fathers, as Ignatius, Irenæus, Origen.†

received text, followed by our English translation, is рокeкηpvyμevov, before preached.

* Tertullian thus: "" Resipiscite ad abolenda delicta vestra, ut tempora vobis superveniant refrigerii," &c. De Resur. 23.

+ It may be well to exemplify.-1. Ignatius, ad Smyrn. § 11; ATOKATEσTaŶN αυτοίς το ίδιον σωματειον said of the Church of Antioch being restored to the

Whitby and Faber on very slender and questionable authority propose to render it1:-2ndly, that the antecedent of the relative in the same verse, seems determined by the sense of the sentence to be the word xpo, times. For though, with regard to this last point, the antecedent understood might well, on mere grammatical grounds, be the TavTay, all things, yet would there then be needed, to avoid absurdity, such a restriction in the sense of the TavTwv,3 as to make the construction far

2

1 They ground this on Hesychius' and Phavorinus' explanation, Teλelwols,—on the Syriac and Arabic versions which render the clause, the one, “ Till the fulness of the time of all things," the other, "Till the times in which all things shall be perfected or finished,"-and on Irenæus' version as represented by the Latin dispositionis, and Tertullian's exhibitionis ;-without one really parallel passage to support them, from Scripture, the Classics, or the Fathers. On what they adduce we remark, 1. that Tertullian's version exhibitionis, whatever it mean, does not mean fulfilment :-2. that Irenæus' dispositio was probably in his own Greek diabeσews, and taken from Luke xxii. 29, “I appoint (diaтibeμai) unto you, as my Father hath appointed (die@ETO) to me, a kingdom," quite in the premillennarian sense: also that his understanding amokaтaσтaσis as I do appears from his use of it in a passage where the original Greek has been preserved, Lib. i. ch. 10; Τότε δε και την αποκαταστασιν των όλων εφη (scil. the heretic Marcus) γίνεσθαι, όταν τα παντα κατελθοντα εις το εν γραμμα, μιαν και την αυτην εκφωνησιν ηχηση : -3. that the Arabic version is doubtful, and the Syriac tantamount to "the dispensation of the fulness of times," spoken of in Eph. i. 10. (So Mr. Cuninghame :)-4. As to Hesychius' explanation, it means only, I conceive, that consummation which is by restoration.

2 So Mr. Faber: the result of his twofold criticism,-viz. on arokataσTamis, and on Tаνтw as the antecedent before wv,-being to make out of St. Peter's words a direct anti-premillennarian statement, to the effect that Christ cannot return from heaven till the Millennium, as well as all else, be accomplished; seeing that the Millennium is itself a thing predicted !—Did it not occur to Mr. Faber that the resurrection and heavenly and eternal blessedness of the saints, after the Millennium, are also things predicted by the prophets; and consequently what ought also to be accomplished (on his view of the apostle's saying) before Christ's return?

3 Restricted, as meaning simply all those things prophesied of as to be restored, and of which the restoration had not then been effected..

Church Catholic, of which it was a member.-2. Irenæus, i. 14: Tov λlov ev δεκαδύο μησι τερματίζοντα την κυκλικήν αυτού αποκαταστασιν. 3. Clemens Αlex. in his Quid Divis; Αυτόν αποκατέστησε τη εκκλησίᾳ restored the young man to the Church.-4. Origen, Contrà Cels. Lib. iv; TI &d' ATOKATAOтalnσovтal, said of the Jews being restored to their country.

* Even were аvтw the antecedent, the plural form of the times would imply a certain duration in the course of which the restoration of these things would take place; and the natural sense of the whole sentence be, as if with the participle, "Whom the heavens must receive till the times of restoring all things whose restoration has been predicted; "'--a statement of meaning not unlike the other since, though the axp by itself would be indeterminate, yet would the sense of the passage fix the epoch of the advent as not at the end, but the beginning, of the times spoken of. Else, as before said, it would make Christ's advent later than the resurrection.-Compare on the wavтa Matt. xvii. 11, quoted Note 2 p. 211, just before; and on the grammatical question Note 3 p. 213.

less easy than with xpowy for the antecedent.

χρόνων

Thus

the intent of the apostle's statement must be this: "Whom the heaven must receive till those times of the restitution" (or, as we have seen it elsewhere called, the regeneration) "of all things; of which times the whole succession of prophets have spoken."-With which view of the clause the context of the verse immediately preceding bears the strictest agreement. For " the times of refreshing," there spoken of are evidently the same as the "times of the restitution of all things," in this present verse and in regard to the former, as well as the latter, Christ's second coming (a coming attended of course with the raising of the saints) is represented as the occasion of their commencement.3-And this is further to be observed, that in the former clause the important intimation seems added that Israel's conversion would synchronize with, or rather introduce, that coming: while in the latter (as just stated) the restoration of this fallen world is noted as its almost immediate consequence.

The learned Dr. Routh, Mr. Cuninghame says, having the question referred to him, answered decidedly that the must, in order to make sense, agree 33 as with χρονων. In case, however, of restricting the sense of the "all things above suggested, sense would on the other construction be also made: and instances of similar restriction might be found; though, I think, but rarely.

1 Compare too verse 24; "Yea, and all the prophets, as many as have spoken, have foretold of these days: "-the apostles, who did not know the times and seasons, fancying that the desired consummation was then very near.

* Καίροι αναψύξεως. The verb αναψυχω is used by the Septuagint in Judges xv. 19, 1 Sam. xvi. 23, and 2 Sam. xvi. 14, of Samson's revival from extreme thirst, Saul's from the evil spirit, on David's playing the harp,-and David's from the weariness and sadness of his retreat from Jerusalem, on Absalom's rebellion.-Rosenmuller says; Αναψυξις, αναπαυσις. Itaque καιροι αναψύξεως sunt tempora quietis; id est summæ felicitatis, in regno Messiæ expectandæ, quod Christus è cœlo rediturus olim inaugurabit."

3 Mr. Faber objects; "The syntax (referring av to xpovwv) forced and unnatural in itself, though grammatically possible, is constructively impossible. We may properly say, Until the times concerning which God hath spoken; but we cannot properly say, Until the times which God hath spoken."-I am not sure whether I rightly understand Mr. F. He surely cannot mean to say that the v may not be explained as either for wept wv, or in the genitive from the Attic attrac tion seeing that it is on one or other of these principles that the relative in the genitive must be explained, even though construed with TavTwv. The only possible sense which I can attach to his objection is, that out of two antecedents alike agreeing grammatically with a relative, the one nearest must necessarily be the one connected with it. A rule, I need not say, far from universal.

[As this sheet is passing through the press, I see that Mr. Faber in his "Eight Dissertations," just published (i. 8.) cites Prof. Gaisford, adjudging that TavTwv must be the antecedent, not xpovwv. I must therefore beg to add the following decisive example, in justification of my view, from Jude 15: Пeр таνтшV TWV έργων αυτών ών ησέβησαν' where the antecedent of ὧν is εργων, not αυτων. This

My third passage is from Rom. viii. 18, &c. After speaking of himself and other true disciples, alike Gentiles and Jews, (for the mystery of Israel's temporary blindness had now broken on the apostles, and of the equal admission of believing Gentiles to the blessings of the Abrahamic covenant,) as those with whose spirits the Holy Spirit itself witnessed that they were children of God, and how that if children they would be then heirs, heirs of God and joint heirs with Christ, if so be that they suffered with him that they might be also glorified together,-St. Paul thus goes on: For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. For the earnest expectation of the creature waiteth for the manifestation of the sons of God. For the creature was made subject to vanity, (not willingly, but by reason of him who hath subjected the same,2) in hope;-because

1 66

arises, I suppose, from considering the phrase consisting of the first noun, and connected genitive of the next grammatically, somewhat as if one. Compare such passages as Luke v. 9, επι τη αγρα των ιχθύων ἡ συνελαβον. and 2 Pet. iii. 15, “ following in the way τ8 Βαλααμ τε Βοσος ὡς μισθον αδικίας ηγάπησεν. In which last passage the is does not refer to the proximate noun in the genitive, Bosor, but to that preceding it, Balaam

Rosenmuller's view, let me further add, is similar to mine. "Winzerus rectè monet pronomen v non ad waν¬шv sed ad xpovwv respicere: quod ex versu 24 intelligitur: ubi, post Mosem anteà memoratum, omnes etiam reliquos vates TAS Яuepas Tautas annuntiasse declarat Petrus. Porro Winzerus observat ad Judæos orationem habere Petrum Scilicet, tanquam præmium fidei in Christum, sperare eos jubet καιρους αναψύξεως et χρονους αποκαταστάσεως παντων, quæ phrases inter se non differunt. Jam vero añoкaTaσTaσis de restitutione in pristinum statum in integrum, ut Græci, ita Judæi scriptores dicere consueverunt. Polyb. iv. 23.1, Diod. Sic. xx. 34; Septuag. Gen. xli. 13, Job viii. 6, Jer. xxiii. 8. Coll. Matt. xii. 13, Marc. iii. 5, viii. 25, Luc. vi. 10, Act. i. 6."-So, he adds, the Jews expected Messiah to restore Paradise, making a " renovationem mundi physici :" and that St. Peter so expected, 2 Pet. iii. 7, &c. compared with Apoc. xxi. 1.—2nd Ed.] 1 The Greek, of this important passage is as follows in Scholz's text. Λογίζομαι γαρ ότι ουκ αξια τα παθήματα του νυν καιρου προς την μελλουσαν δοξαν αποκαλυφθήναι εις ήμας. Ἡ γαρ αποκαραδοκια της κτίσεως την αποκαλυψιν των υίων του Θεού απεκδέχεται. Τη γαρ ματαιότητι ἡ κτίσις ὑπεταγη (ουχ έκουσα, αλλά δια τον υποταξαντα,) επ' ελπιδι· ότι και αυτη ἡ κτίσις ελευθερωθήσεται απο της δουλειας της φθοράς εις την ελευθερίαν της δόξης των τεκνων του Θεού. Οιδαμεν γαρ ὅτι πασα ἡ κτίσις συστενάζει και συνωδίνει αχρι του νυν ου μονον δε, αλλα και αυτοί την απαρχήν του Πνεύματος έχοντες, και ήμεις αυτοι εν ἑαυτοις στεναζομεν, υιοθεσιαν απεκδεχόμενοι, την απολυτρωσιν του σώματος † ἡμων.

*

2 Both Griesbach and Scholz mark the parenthesis.

* Literally a turning or stretching of the head in intent expectation. St. Paul not infrequently conjoins this word owua in the singular with persons in the plural, though meaning their bodies, in the literal sense, plurally. So Rom. vi. 12, ev тy Ovηty iμwv owμari also 1 Cor. vi. 19, 20, 2 Cor. iv. 10, &c.

the creature itself shall be delivered from the bondage of corruption, into the glorious liberty of the children of God. For we know that the whole creation groaneth and travaileth in pain together, until now. And not only they, but ourselves also which have the first-fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body."-Now, on one point that has been controverted in this passage, viz. the meaning of the word Kis, rendered creature and creation, I am not careful. Unquestionably it may mean the whole visible earthly creation, animate and inanimate. And if it be so construed here, as the early Christian Fathers did in fact understand it, and I think not without reason, then the premillennial conclusion I contend for follows immediately: the restoration of this lower world to its original paradisiacal state, and freedom from the curse consequent on man's sin, being in that case made to succeed after the redemption of the body, and visible glorification of the predestinated children of God; in other words, upon and after their resurrection.3 But the word may mean also, as Whitby would have it, and as I am content for present argument's sake to admit, the rational creation of God in this world, that is mankind, simply and alone.*

2

Irenæus says, v. 32, 36; "Oportet ergo et ipsum creationem redintegratam ad pristinum sine prohibitione servire justis: et hoc Apostolus fecit manifestum in ea quæ est ad Romanos; sic dicens, Nam expectatio creaturæ revelationem filiorum Dei expectat." And Tertullian, Contrà Hermog. Chap. ii.; "Tunc erit mali finis cùm revelatio filiorum Dei redemerit creationem à malo utique vanitati subjectam."--So our English translation renders it here creation, as well as creature. And Schleusner on the word Kriis, gives, as one meaning, "Omnes res à Deo creatæ, omnis rerum natura, universum ;" referring to this passage in exemplification. as well as to Rom. i. 25, &c. Mr. Scott too, though an antipremillennarian, so takes it. Compare verse 29.

2

3 Irenæus, v. 31, notes certain heretics, who expected the saints' glorification to follow immediately after death, and before their resurrection; non suscipientes salutem carnis suæ, contemnentes autem repromissionem Dei, simul atque mortui fuerint dicunt se supergredi cœlos et Demiurgum." And so Justin Martyr, Dial. cùm Tryph. Οἱ και λεγουσι μη είναι νεκρών ανασασιν, αλλ' ἅμα τῷ αποθνήσκειν τας ψυχας αυτών αναλαμβάνεσθαι εις τον ερανόν. Statements of doctrine which, while precisely agreeing with what Scripture tells us, contrast curiously with that of the Church of Rome, anathematizing in its Trentine Council as heretics, all who say that the souls of saints do not instantly go to heaven: a point observed on already Note* p. 193.

4 So Mark xvi. 15, "Preach the gospel to every creature," waσḥ τy KTIŐEL, Compare Col. i. 15, “The firstborn of every creature," #ршTOTOKOS ĦOONS KTIOEWS* and in verse 23, to every creature,” εν παση τη κτίσει.

"