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Acts 1:11
Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.

the times.

Acts 3:19
Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord;

Isaiah 1:26
And I will restore thy judges as at the first, and thy counsellers as at the beginning: afterward thou shalt be called, The city of righteousness, the faithful city.

Malachi 3:3,4
And he shall sitas a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the LORD an offering in righteousness…

holy.

Acts 10:43
To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins.

Luke 1:70
As he spake by the mouth of his holy prophets, which have been since the world began:

2 Peter 1:21
For the prophecy came not in old time by the will of man: but holy men of God spakeas they were moved by the Holy Ghost.

until the time comes for the restoration of all things
This phrase points to the eschatological hope of the complete restoration of creation, as promised throughout Scripture. The "restoration of all things" is linked to the return of Christ and the establishment of His kingdom (Revelation 21:1-5). This restoration includes the renewal of the earth and the fulfillment of God's promises to Israel and the Church. It echoes the prophetic visions of a new heaven and a new earth found inIsaiah 65:17 and2 Peter 3:13.

which God announced long ago through His holy prophets
The prophets of the Old Testament, such as Isaiah, Jeremiah, and Ezekiel, spoke of a future time when God would restore His people and creation.Isaiah 11:6-9 describes a harmonious world where peace reigns, andEzekiel 37:21-28 speaks of the reunification and spiritual renewal of Israel. These prophecies find their ultimate fulfillment in the messianic age inaugurated by Jesus Christ. The consistent message of the prophets underscores God's sovereign plan and faithfulness to His covenant promises.

• Peter reminds the crowd that Jesus, following His resurrection, has been taken bodily into heaven: “After He had said this, they watched as He was taken up, and a cloud hid Him from their sight” (Acts 1:9).

• Heaven is not a vague spiritual state but a real locale where the ascended Christ now sits “at the right hand of God” (Ephesians 1:20;Hebrews 10:12-13).

• From that throne He intercedes for believers (Romans 8:34) and rules until the moment He rises to return (1 Peter 3:22).

• This present heavenly session underscores that Jesus’ physical absence is temporary, not permanent (John 14:3).

• God has fixed an exact, sovereignly appointed moment for Christ’s reappearance: “It is not for you to know the times or dates the Father has set by His own authority” (Acts 1:7).

• The wording stresses expectancy. Christ’s current heavenly stay has a clear termination point—non-negotiable, immovable, already marked on God’s calendar (Matthew 24:36;1 Thessalonians 4:16-17).

• Believers live in the tension of “already” (salvation secured) and “not yet” (full redemption displayed), looking for “our blessed hope—the glorious appearance of our great God and Savior, Jesus Christ” (Titus 2:13).

• “Restoration” speaks of a comprehensive renewal of creation, reversing the curse introduced inGenesis 3. CompareIsaiah 65:17—“For behold, I will create new heavens and a new earth”—andRomans 8:19-22, where creation “groans” for liberation.

• Key facets of that restoration:

– Visible kingdom rule of Christ on earth (Isaiah 9:6-7;Revelation 20:4-6).

– Israel regathered and spiritually renewed (Ezekiel 37:21-28;Romans 11:26-27).

– Justice replacing oppression, peace replacing war (Micah 4:3-4).

– Ultimately, the new heaven and new earth where God dwells with His people forever (Revelation 21:1-5).

• The term assures believers that God’s plan is not merely to rescue souls but to refurbish every molecule of His creation.

• Nothing inActs 3 is a theological afterthought. The storyline threads back through the entire Old Testament.

• Immediately after the Fall, the Lord promised a Serpent-crusher (Genesis 3:15).

• Abraham heard that “all nations” would be blessed through his seed (Genesis 22:18).

• Daniel foresaw a kingdom that “will never be destroyed” (Daniel 2:44).

• This long-standing announcement proves God’s consistency; history moves exactly as He declared.

• The prophets—Moses, Isaiah, Jeremiah, Ezekiel, and the rest—functioned as God’s certified spokesmen (2 Peter 1:21).

• Their words are entirely trustworthy; God Himself calls them “holy,” setting their message apart from human speculation.

• Peter’s citation affirms that the same Spirit who inspired the prophets now validates apostolic preaching (Acts 2:16-18;1 Corinthians 2:13).

• The shared testimony of these prophets forms an unbreakable chain leading directly to Jesus and His future return.

Acts 3:21 assures us that the ascended Jesus is presently enthroned in heaven, awaiting a divinely scheduled hour when He will return to inaugurate the full, literal restoration of creation—an outcome foretold in detail by the Old Testament prophets. His temporary absence should inflame hope, not doubt, for God’s longstanding promises guarantee that every aspect of His redemptive plan will unfold exactly as He has declared.

Until the times of restitution of all things.--The "times" seem distinguished from the "seasons" as more permanent. This is the only passage in which the word translated "restitution" is found in the New Testament; nor is it found in the LXX. version of the Old. Etymologically, it conveys the thought of restoration to an earlier and better state, rather than that of simple consummation or completion, which the immediate context seems, in some measure, to suggest. It finds an interesting parallel in the "new heavens and new earth"--involving, as they do, a restoration of all things to their true order--of2Peter 3:13. It does not necessarily involve, as some have thought, the final salvation of all men, but it does express the idea of a state in which "righteousness," and not "sin," shall have dominion over a redeemed and new created world; and that idea suggests a wider hope as to the possibilities of growth in wisdom and holiness, or even of repentance and conversion, in the unseen world than that with which Christendom has too often been content. The corresponding verb is found in the words, "Elias truly shall come first, andrestore all things" (see Note onMatthew 17:11); and St. Peter's words may well be looked on as an echo of that teaching, and so as an undesigned coincidence testifying to the truth of St. Matthew's record.

Which God hath spoken by the mouth of all his holy prophets.--The relative, if we take the meaning given above, must be referred to the "times," not to "things." The words, compared with2Peter 1:21, are, as it were, the utterance of a profound dogmatic truth. The prophets spake as "they were moved by the Holy Ghost"; but He who spake by them was nothing less than God.

Since theworld began.--Literally,from the age--i.e.,from its earliest point. The words take in the promises to Adam (Genesis 3:15) and Abraham (Genesis 22:18). See Note onLuke 1:70, of which St. Peter's words are as an echo. . . .