Joel and Acts: "Pouring Out Of My Spirit" (Joel 2:28-32)

An Examination of Joel 2:28-32 and Acts 2

by Lonnie K. York

09 Nov 2020**

Introduction

1. The subject of Peter's introduction to the first gospel sermon has been an arena of controversy throughout the Christian era. It is not disputed that the words of Joel refer to the day of Pentecost, rather to the duration and extent of this prophecy. What did Peter have in mind when he used this prophecy to introduce his sermon? To what extent did Peter intend his auditors to understand the use of this prophecy? We shall attempt to answer these questions.

1. The questions that we need to examine in this study are:
2. What are the limitations of this prophecy? Was this prophecy fulfilled entirely on the day of Pentecost; did it extend only till the end of the Apostlic Age; or are the promises extended throughout the entire Christian Era?
3. What is meant by the expression "Pour out of My Spirit" in this text? Does it refer to the receiving of the personal Spirit, or to the coming of the promised Spirit?
4. To what event or events does the last part of this prophecy refer?

1. To answer these questions, we need to examine Joel's prophecy and Peter's use of it on Pentecost day. By examining both texts in their context, we shall be able to determine the correct answers to our questions. To accomplish this task, the following procedure will be used:
2. What is the contextual setting of this prophecy and its understanding by God's people?
3. What were the events leading up to Peter's use of this prophecy?
4. Peter's response to the events, which caused him to use this prophecy to indicate that this was a fulfillment of Joel's prophecy.
5. An examination of the prophecy of Joel and Peter's quotation. What are the differences, and do they make a difference?
6. What is the meaning of the prophecy — its fulfilment.
7. An examination of Peter's sermon in relation to Joel's prophecy.

Joel the Prophet
1. Who was Joel? All we really know about this prophet is what he says of himself: "The word of the LORD that came to Joel the son of Pethuel" (v. 1). To assume anything other than this of the prophet, is to go beyond what is revealed.

1. Briefly, we need to understand the time of Joel's prophecy. Most scholars agree that Joel was one of the earliest of the prophets, prophesying during the time of Joash, king of Judah (835-796 B.C.).

This was a period of Judah's history when they still worshipped the God of Israel. Joash was only seven when he began to reign (2 Kings 11:21), and the priest guided this young king in the ways of God.

What was the general nature of Joel's prophecy?
1. The main theme of this book is repentance: "The book is an appeal from Jehovah to the people to seek him through repentance. Out of this repentance there would come material blessings followed by an outpouring of spiritual blessings."1
2. The occasion for Joel writing his prophecy:

The prophecy was occasioned by a calamity that befell the land from locust and drought and from rues that followed in their wake. Some think the locust were an invading army, and that the prophet used the terror of swarms of locust, followed by drought and fire, as a figurative description of the devastation left by the invaders. The stronger possibility is that these were literal locust from which the prophet draws his lesson and his strong call to repentance. Unless there is repentance and righteousness of life on the part of the nation, the locust will be followed by a stronger and more severe judgment, an invasion by the nations.2

Events Which Preceded Peter's Quoting the Prophecy of Joel
1. The coming of the Holy Spirit on the day of Pentecost (vv. 1-4).

“And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.”

1. This event occurred fifty days after Passover, and it was upon the first day of the week, or the day of Pentecost.
2. Only the twelve Apostles received the baptism of the Holy Ghost. This can be seen by comparing the pronouns in the last five verses of the previous chapter. Also, Jesus promised to give them the Spirit. Acts 1:5 "For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence" (In verse 2: "given commandments unto the apostles whom He had chosen:"). Luke 24:49 "And, behold, I send the promise of My Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high." 
3. The word "filled" comes from the Greek pimplemi from pletho, which means, "what wholly takes possession of the mind is said to fill it: . . . Acts ii.4" (Thayer, p. 509). In effect, the Holy Spirit so wholly filled their minds with His influence and power that the Apostles began to speak in foreign tongues. They spake "as the Spirit gave them utterance," or only what the Spirit directed. 

1. The coming of the Holy Spirit caused amazement and wonder among those who witnessed this marvelous event (vv. 5-11).

“And there were dwelling at Jerusalem Jews, devout men, out of every nation 

under heaven. Now when this was noised abroad, the multitude came together, 

and were confounded, because that every man heard them speak in his own language. And they were all amazed and marvelled, saying one to another, 

Behold, are not all these which speak Galilaeans? And how hear we every man 

in our own tongue, wherein we were born? . . . we do hear them speak in our tongues the wonderful works of God.” 

1. They were confounded (sugchuno in the Greek, and Thayer defines this word on page 593: "to confound or bewilder") because of the miracle of hearing the pure gospel in their native tongue, yet, there were over seventeen distinct languages present that day.
2. The miracle here was upon the ear. Every man heard the apostles speaking in their own language, wherein they were born.
3. It would be like one man was from Spain, another from France, and a third from England, yet each was hearing the gospel proclaimed at the same time in their own respective language.
4. Those who possessed this ability to so speak were unlearned men, "are not all these which speak Galileans?", thus the crowd knew that they were incapable of accomplishing this on their own, which led to more confusion.

1. There were those who possessed a negative reaction to the coming of the Holy Spirit (vv. 12-13). "And they were all amazed, and were in doubt, saying one to another, What meaneth this? Others mocking said, These men are full of new wine."
2. They were all amazed (Gr., existamai):
3. Thayer, p. 224, under existemi, "2. in perf., pluperf., 2 aros. act. and also the mid., a. to be amazed, astounded,"
4. The idea is that the whole assembled crowd was spellbound—the wonder of it all, like one who sees a magical act (cf. Simon the sorcerer, Acts 8). They really did not know how to react, they did not understand or comprehend what was occurring before their eyes and on their ears.
5. They were all in doubt as to what this marvelous event meant (Gr. diaporeo).
6. Thayer, p. 141, "prop. thoroughly . . . to be entirely at a loss, to be in perplexity: absol. Acts 2:12"
7. Being in awe of what was going on and being unable to provide any explanation for the events, they were amazed—at a loss for any explanation, or reason for what was occuring before them. This was characteristic of all those present.
8. Some took it upon themselves to mock what they witnessed (Gr., chleuazo)
9. Thayer, p. 669—(chleue, jesting, mocking); "to deride, mock, jeer."
10. Most of those who were amazed sought an answer to what was happening, but, as with all good events, there were also the mockers. What they say is usually not based upon fact as much as it is upon ridicule and association. Mockers attempt to turn others away from the reality of events by association with the absurd and impossible. Those who mocked the Lord said, "He saved others, now let him come down from the cross." They did not really expect Christ to do what they had mocked. They were mocking and jeering, without any belief.
11. Their mocking was: "These men are full of new wine (gleukos)." Those who did the mocking did not believe that these men were drunk, but their mocking was presented in an attempt to answer the event, and at the same time excuse them from any responsibility to heed what was happening or what was being said.

III.Peter's Response to the Mockers (vv. 14-16)

“But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judaea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words: For these are not drunken, as ye suppose, seeing it is but the third hour of the day. But this is that which was spoken by the prophet Joel.”

Peter stands up and speaks:
1. He stands up with the eleven—Apostles—His role in preaching was to use the keys that Christ had promised him. (cf. Matthew 16:18-9)
2. They were amazed and wondered, so Peter, under guidance of the Holy Spirit, stands up to let them know; therefore he earmarks for them what they should know—they should hearken to his words.

1. Peter dismisses the mockers in verse 15 by not directly arguing with them, but rather shows the total absurdity of their mocking. It was too early for anyone to be drunk, and especially with new wine (the fresh pressed juice of the grape, which is non-intoxicating), also that it was not the season for new wine.

"But this is that which was spoken" (v. 16).
1. "But," the contraction alla means "in contrast to what was just mentioned." Here Peter gives the explanation for the events occurring before those who witnessed the outpouring of the Holy Spirit.
2. "This is," or touto estin, implies a direct correlation to the events. The use of this expression is not a metaphor, but a direct statement that what caused the wonder and amazement actually "is" what Joel had prophesied.
3. "That which was spoken," (Gr. to eiremenon) from (eipon), Bauer, Arndt, and Gingrich, p. 225, "4. regularly used with quotations from the Old Testament. . . Acts 2:16. . . what is written".
4. Taking this whole phrase together, what Peter is affirming is that the event that caused all the amazement and wonder was exactly what Joel had prophesied. To this point agree all scholars. Even the Jews expected this prophecy to refer to the outpouring of God's Spirit in a manner unlike any that had ever occurred before.

The Prophecy Of Joel—Just What Did He Prophecy?
1. First, we will make a comparison between the prophecy of Joel and how Peter quotes Joel. Whenever we read Joel 2:28-32 we should understand that in the Hebrew Bible these verses actually make up chapter three. They stand alone in the prophecy. Peter uses this text from Joel much like preachers do today. He quotes the text, then he preaches from that text. Each of the following three divisions of this text forms a major part of this prophecy. The thoughts will be more fully developed as we proceed with the lesson.

1. The comparison between Joel 2:28-29 and Acts 2:17-18: This is the first division, or The Outpouring of the Holy Spirit:

And it shall come to pass afterward,

That I will pour out My spirit upon all flesh; And your sons and your daughters shall prophesy, 

and your old men shall dream dreams, and your young men shall see visions: and also the handmaids 

in those days will I pour out My Spirit.(Joel)

And it shall come to pass in the last days, saith God, I will pour out of My Spirit upon all flesh; and your 

sons and your daughters shall prophecy, and your young men shall see visions, and your old men shall 

dream dreams: and on My servants and on My handmaidens 

I will pour out in those days of My Spirit; and they shall prophesy: 

(Acts)

Peter uses the phrase "in the last days" for the word "afterward." This was in harmony with the Jewish interpretation of this prophecy.

That this citation was owning to the fact, that the reference of the prophecy to the Messianic time was the prevailing one among the Jews, is probable; it is also favoured by the rendering of "after this," by "in the last days," which, in the New Testament, always designates the Messianic time.3

2. "And your old men shall dream dreams, and your young men shall see visions," here Peter only turns this around.
3. After the part about servants and handmaidens Peter adds the expression "and they shall prophesy." This was added to show that the servants and the hand- maidens would also prophesy.

Comparison of Joel 2:30-31 and Acts 2:19-20: The Judgment of the Terrible Day of the Lord.

“And I will show wonders in the heavens and in the earth, blood, and fire, and pillars of smoke. The sun shall be turned into darkness, and the moon into blood, before the great and 

terrible day of the Lord come.” 

[Joel]

“And I will shew wonders in the heavens above, and signs in the

earth beneath; blood, and fire,

and vapour of smoke. The sun shall be turned into darkness, and the moon 

into blood, before the great and notable day of the Lord come” (Acts)

1. The additions of "above," "signs," and "beneath" were to give emphasis to what Joel was prophesying. Hengstenberg says that Peter used these words "in order to make the contrast more obvious and striking."4
2. The difference between the "terrible day of the Lord come" and that "notable day of the Lord come" is only in the use of "notable" instead of "terrible." For the unrighteous it would be "terrible," or a day to be feared. It was to be a day of God's judgment upon the unrighteous. The word "notable," which means "very manifest" implies that when that day comes, none will be able to deny that it is God who judges the unrighteous. Both expressions refer to the same event, or day.

Comparison of Joel 2:32 and Acts 2:21: The Salvation offered to Man, or the result of this event.

And it shall come to pass, that whosoever shall call on the name of the LORD shall be delivered: for in mount Zion and in Jerusalem shall be deliverance, as the LORD had said, and in the remnant whom the LORD shall call (Joel).

And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved

(Acts).

1. There is actually no real difference between "delivered" (which means "to escape") and "saved." Peter did not finish the quotation, although he could have. Indeed it was in that very Jerusalem that this prophecy began its fulfilment and that God began to extend His call for salvation to those who would hear.

1. The whole nature of these deviations from the original text by Peter is put into proper prospective by Hengstenberg: "All his deviations from the original text, as well as from the Septuagint, are therefore of the same kind, designed further to unfold what lies in the passage itself. Not one originated in the Apostle's citing from memory."5

An Exegesis of Peter's Quotation of Joel 
1. "It shall come to pass in the last days."
2. This expression always has the meaning of the ending of the Mosaic Age, or the beginning of the Messianic Age. Note the Old Testament passages:

Genesis 49:1 "And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you that which shall befall you in the last days." (Referring to Judah, vv. 8-12 it talks about "The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come.," or Christ.)

Isaiah 2:2 (cf. Micah 4:1) "And it shall come to pass in the last days, . . ." referring to the end of the Law or Mosaic Age.

Daniel 2:28b "and maketh known to the king Nebuchadnezzar what shall be in the latter days." A reference to the Messianic Age.

The expression "latter days" can be found in Job 19:25; Daniel 2:28; 10:14; and Hosea 3:5. These have the same meaning as "last days."

"In the last days'—an expression which, as is acknowledged, refers to the days of the Messiah or the last days of the old dispensation."6
2. The New Testament also uses this expression to refer to the ending of the Mosaic or Old Testament dispensation.

Hebrews 1.1 -7 "God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken to us by his Son."

1 Peter 1:20 "Who verily was foreordained before the foundation of the world, but was manifest in these last times for you."

4. The "last days" began with the preaching of John the Baptist. "For all the prophets and the law prophesied until John" (Matthew 11:13).
5. The "last days" would end with the ending of this prophecy of Joel, or when the city of Jerusalem was destroyed in 70 A.D. Therefore, Joel's prophecy came to pass in the last days.
6. Coffman provides four additional ideas in the expression of "the last days":

The day of Pentecost, therefore, ushered in the 'last days'; but the meaning is compound. (1) Those were the last days in the sense of this being the final dispensation of God's grace to men, the same thought appearing in Mark 12:6.(2) Those were the last days in the sense that Israel's day of grace was running short. Their long and repeated rebellions against God were soon to culminate and become final in their rejection of Christ. (3) Those were last days in the sense that Jerusalem, the temple, and the Jewish state would be utterly destroyed before that generation died (in 70 A.D.). (4) Those were the last days in the sense that the prophecies of Jeremiah (31:31-35) and others of a new covenant were fulfilled in the preaching of the gospel?

6. When Peter used the phrase "in the last days," he intended his hearers to understand that the prophecy was Messianic, and that it was beginning to be fulfilled at that moment. It was the last days!

1. "I will pour out of My Spirit."
2. To understand this portion of the prophecy, we must understand the term "pour out" (Heb., shaphak and Gr., ekcheo).
3. Given explains the Hebrew word for "pour out," shaphak:

I will pour out my Spirit upon all flesh: The word shaphak, employed by the prophet to express the out-pouring of the Spirit, implies the bestowal of the gift in great abundance, as Calvin clearly pointed out: "For shaphak," he says, "does not mean merely to give in drops, but to pour out in great abundance. But God did not pour out the Holy Spirit so abundantly or copiously under the Law, as He has since the manifestation of Christ." The Spirit was indeed communicated in the Old Testament times, but that communication was restricted in two ways — in quantity, and in the number of recipients; the former was comparatively scanty and the latter few, whereas the word here applied to its communication implies a rich supply, like a copious rainfall..8

1. Thayer defines the Greek word ekcheo on page 201: "b. metaph.
2. q. to bestow or distribute largely. . . the abundant bestowal of the Holy Spirit, Acts ii.33 fr. Joel ii. 28-29 (iii.1, 2); . . . Acts ii.17 sq; x.45; Tit. Iii.6”
3. It should be noted that the expression is "pour out of My Spirit." In the original Greek, this is the preposition apo which is translated by "from." Thus, it is not the Spirit Himself that is poured out, but it is what comes from the Spirit, or that which was to be poured out — The Holy Spirit's Gifts.

Crawford explains this concept

“Again, we have learned that the Holy Spirit is a Person. How, then, would it have been possible for God to pour out one person upon another person or upon a multitude of persons? The meaning is, of course, that God would pour out the graces, gifts and influences of the Spirit, upon people of all races and nationalities, without regard longer to distinction between Gentile and Jew. The Spirit, a Person, is one thing; His gifts, graces and influences are another. The prophet is writing here of the gifts and influences of the Spirit which would attend the Spirit's advent and follow His assumption of His official duties as the Viceregent of the Godhead upon earth.”9

McGarvey also expresses a similar conclusion in a footnote. He distinguishes between "pour out" and the baptism of the Spirit. He is saying of this verse that it merely refers to the sending of the Spirit to all flesh.

“The use that has been made of the expression "pour forth" in connection with the controversy on baptism (Alexander on Acts, in loco) is a specimen of partisan zeal which is worthy of notice only because it is made to figure in discussions on the subject by men of little discrimination. It is used figuratively for the sending of the Holy Spirit, for it cannot be used literally of a person. The mission of the Spirit thus designated, and the baptism in the Spirit, are two distinct conceptions, and the term in which the former is expressed can have no possible bearing on the meaning of the term by which the latter is expressed. Moreover, the term baptism is also used figuratively in this connection. It expresses the power which the Spirit exerted over the minds of the apostles after He entered into them; while the term pour forth (ekcheo) expresses the act of Christ in sending the Spirit from heaven.”10

2. There are actually two aspects of this "out pouring" of the Spirit.
3. The first meaning was the event of that day. A great demonstration of the power of God. In effect, the opening of the door of salvation for the Jews. Later, this same event would occur with the Gentiles.
4. The second meaning would be the bestowal of spiritual gifts to various individuals. This can be seen in the next section of the prophecy.
5. The normal gift of the Holy Spirit does not appear until the last section of this prophecy.
6. As we have already noticed, this outpouring of, or from the Spirit had occurred in Old Testament times, but in a limited manner. Now, however, this influence of the Spirit upon mankind would be greater than any previously experienced by God's people. It is the abundance of the Spirit and the number of recipients that is important to notice. Also, the time frame for this would be the same as the "last days," or the ending of the Jewish state (70 A.D.). This point leads naturally to the next portion of this prophecy.

1. "Upon All Flesh"
2. We are not to take "all flesh" in its literal sense, that is all kinds of flesh. We know that the pouring out of the Spirit is restricted to the flesh of man, not that of the animals, birds, etc. God would pour out from His Spirit upon all mankind.
3. Crawford adds to this understanding of "all flesh" that only a select group would actually receive this blessing, although it would in truth be a great out-pouring, greater than in all the Old Testament.

“all flesh”. . . Does the expression, then, include all humanity, all human flesh? Evidently not, for it would then take in the wicked and irreligious as well as the most pious of Christians. Surely no one would contend that the Spirit is poured out on people who live in sin and debauchery. It is obvious, therefore, that the term as used by Joel must be pruned down to fit the facts in the case ... It becomes obvious, therefore, that the term "all flesh" in Joel's prophecy means all peoples, all nations, that is, without regard longer to the age-old distinction between Jew and Gentile. Hence, after the outpouring of the Spirit in baptismal measure upon the Jews in the person of the Apostles on the Day of Pentecost, and several years afterward upon the Gentiles in the person of Cornelius and his house at Caesarea, Paul could truthfully write: "For in one Spirit were we all baptized [i.e., incorporated] into one body, whether Jews or Greeks, whether bond or free; and were all made to drink of one Spirit" (1 Corinthians 12:13).11

3. Those who were present that day, the Jews, viewed this only as applying to the Jews. It was beyond their concept to consider that the Gentiles could ever receive this grand gift of the Spirit.

Lightfoot, regarding the Jewish view of "all flesh," says, “The Jews cautiously enough here, though not so honestly, apply this prophecy to Israel solely; as having this for a maxim amongst them, "That the Holy Ghost is never imparted to any Gentile." Hence those of the circumcison that believed were so astonished when they saw that "on the Gentiles also was poured out the gift of the Holy Ghost," chap. x.45. But, with the Jew's good leave, whether they will or not the Gentiles are beyond all question included within such-like promises as these: "All flesh shall see the salvation of God;" (Isa. x1.5 [Lk. iii.6]) and, "All flesh shall come and worship before the Lord," (Isa. lxvi.23).”12

4. We can find that both Jew and Gentile received this outpouring of, or from the Spirit. First the Jews on the Day of Pentecost, then the Gentiles in the house of Cornelius (Acts 10).
5. Acts 10:44-48

“While Peter yet spoke these words, the Holy Ghost fell on all them which heard the word. And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost. For they heard them speak with tongues, and magnify God. Then answered Peter, can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we? And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days.”

1. Later, Peter was to recall this event to the council in Jerusalem (Acts 11:15-17):

“And as I began to speak, the Holy Ghost fell on them, as on us at the beginning. Then remembered I the word of the Lord, how that He said, John indeed baptized with water, but ye shall be baptized with the Holy Ghost. Forasmuch then as God gave them the like gift as He did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God?”

5. This, then, would fulfil this part of the prophecy. The Spirit was poured out upon all flesh—Jews and Gentiles. It must also be noted here that this outpouring of the Spirit did not impart Spiritual gifts. The Apostles already were in possession of spiritual gifts prior to Pentecost (John 20:22; and the ability to cast out demons and heal the sick). But there was a more general sense to the pouring out of the Spirit. This can be seen in the next portion of the prophecy.
6. "And your sons and your daughters shall prophecy, and your young men shall see visions, and your old men shall dream dreams: and on My servants and on My handmaidens I will pour out in those days of My Spirit; and they shall prophesy."
7. These words expand the meaning of "all flesh." We have several categories of flesh that would receive the outpouring from the Spirit.
8. "Young men and old men." This shows no distinction between age, they would be young and old alike. The use of visions and dreams refers to the two principal means of divine revelation.

Numbers 12:6 "And He said, Hear now My words: if there be a prophet among you, I the LORD will make Myself known unto him in a vision, and will speak unto him in a dream."

1. "Servants or Slaves." Under the Old Testament we cannot find a case where a slave received the gift of prophecy. Keil makes this comment regarding slaves: "Not a single case occurs in the whole of the Old Testament of a slave receiving the gift of prophecy . . . The Gospel has therefore also broken the fetters of slavery."13

We do not have a direct statement regarding a particular slave in the New Testament that received this gift, however, the implications are that there were those who possessed the gifts of the Spirit. Perhaps even Onesimus, who was a runaway slave, possessed one or more of the spiritual gifts.

5. "Handmaidens." This refers to female slaves, thus the sexual barrier is also removed. This is shown to be fulfilled by the four daughters of Philip who prophesied (Acts 21:9) and the comments of Paul in 1 Corinthians 11:5.
6. Hengstenberg makes this comment

“To render prominent this perfect equality of birth, is also the design of the addition, "and they shall prophecy," after "I will pour out of My Spirit." That Peter held it necessary to make this addition, which, as we have already shown, is entirely suitable to the design of the prophet, seems to show, that, even at that time, interpretations were current which tended to deprive servants and handmaidens of their part in those blessings.14

3. One of the consequences of the outpouring of the Spirit upon all flesh would be the receipt of the various gifts that the Spirit had to offer. This did not have to occur on that day, but during the duration of this prophecy.
4. This particular part of the prophecy refers to the various gifts of the Spirit which came by the impartation of the Apostles' hands. Peter qualifies this by the expression "and they shall prophesy." To "prophesy" does not always mean to "foretell the future," rather, its common meaning is to teach under the influence of the Spirit. The only ones which qualified were those who had the hands of the Apostles laid upon them.

1. "Wonders and Signs in Heaven and Earth"
2. Peter now continues to quote the prophet Joel beyond the present experience. To what point in time does this portion of the prophecy refer? There are two interesting points to consider.
3. There exists some evidence that these wonders and signs could have a reference to the events just 50 days prior to Pentecost. The events that occurred at the death of Christ and His resurrection.
4. Coffman describes these events in relation to this portion of the prophecy.

“Several of the most spectacular wonders ever seen on earth had occurred right there in Jerusalem the day Jesus was crucified only fifty-three days before Peter thus spoke. The very sun's light failed; and, as it was the full moon, the satellite appeared as blood. Pontius Pilate wrote to the Emperor Tiberius that, "The moon, being like blood, did not shine the whole night, and yet she happened to be at the full." Thus the sun and the moon were "wonders in heaven;" and the earthquake, the rending of the vail of the temple, and the resurrection of the many dead, were signs on the earth beneath.”15

1. F. F. Bruce also makes this association:

“The wonders and signs to be revealed in the world of nature, as described in vv. 19-20, may have more relevance in the present context than is sometimes realized: it was little more than seven weeks since the people in Jerusalem had indeed seen the sun turned into darkness, during the early afternoon of the day of our Lord's crucifixion. And on the same afternoon the paschal full moon may well have appeared blood-red in the sky in consequence of that preternatural gloom. These were to be understood as tokens of the advent of the day of the Lord, "that great and notable day," a day of judgment, to be sure, but more immediately the day of God's salvation to all who invoked His name.”16

3. Most agree that these signs have reference to the events that accompanied the destruction of Jerusalem in 70 A.D. Homer Hailey makes the following comment:

“Blood suggests bloodshed; fire upon the earth suggests the burning of cities, during which the pillars of smoke billow heavenward.. . The rejection of the truth of the Spirit by the Jews, and their persecutions of Christians, became the forerunner of God's great judgment upon Jerusalem by the Romans, A.D. 70. The destruction of Jerusalem, which fulfilled the prophecy, in turn becomes a prophetic type of the ultimate end of the world and of the judgment of God on the world of the ungodly — that is, on those who reject the Spirit of God in refusing to hear His Word.”17

1. The "great and notable day of the Lord" has reference to the destruction of Jerusalem, this also being a type of the end of the world. This day is mentioned in prophecy in Malachi 4:5, "Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the LORD."18
2. "Those who call upon the name of the Lord shall be saved."
3. The conclusion of this prophecy is that those who will call upon the name of the Lord will be saved. Hailey makes the following comment:

In the midst of His judgments, God always provided a means of escape: "Whosoever shall call on the name of Jehovah shall be delivered." "Whosoever" indicates anyone. As the Spirit's work was for all, so the escape through his provision is for all. To call on the name of the Lord is to respond by obeying His command or revealed will. On Pentecost, in response to the question of the Jews, "What shall we do?" God's answer by His Spirit, through Peter, was "Repent ye, and be baptized every one of you in the name of Jesus Christ unto the remission of your sins" (Acts 2:38). This was in accord with Peter's quotation of Joel (Acts 2:21). Paul was to call on the name of the Lord by arising and being baptized, washing away his sins (Acts 22:16). The "mount Zion" and "Jerusalem" are used to indicate the spiritual dwelling place of God among His people. It was to this spiritual Zion and heavenly Jerusalem that the Hebrew saints had come; it was here that they had come to God, the judge of all (Hebrews 12:22-23). It was from among the remnant that escaped the divine judgments that God called His spiritual remnant "according to the election of grace" (cf. Romans 11:5).19

2. In the original words of Joel, we have "for in mount Zion and in Jerusalem shall be deliverance, as the LORD had said, and in the remnant whom the LORD shall call." What more would one desire to show that this prophecy referred to the events of that day. Here in the city of Jerusalem, the spiritual mount Zion of God's people, the first gospel sermon was being preached.
3. To call on the name of the Lord implies obedience. Paul was asked why he had not been baptized in Acts 22:16. Notice the text: "And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord."

Notice, that the calling on the name of the Lord was after Paul had been baptized, not before.

4. This portion of the prophecy is not limited by time. It is extended to all till Christ comes again.

Acts 2:39 "For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call."

1. The point of time for this prophecy.
2. From the evidence that we have thus far examined, it can be said that the fulfilment of the prophecy of Joel began on the day of Pentecost. To this fact, none disagree.
3. The prophesying element of the prophecy, or the miraculous gifts of the Spirit, continued until the ending of the Apostlic Age.
4. The pouring out of the Spirit occurred only on two occasions: The Day of Pentecost and in the house of Cornelius.
5. The effects of the Spirit, or the promise of salvation, continues till the end of this age, or the second coming of Christ.
6. The wonders and signs in heaven and earth have primary reference to the judgment of God on Israel in 70 A.D., with a typical reference to the judgment at the end of this age.

1. How Peter Used Joel's Prophecy In His Sermon
2. The main body of his sermon was to show that Jesus was the Christ. He begins, after quoting Joel, "Ye men of Israel, hear these words; Jesus of Nazareth." (v. 22). He uses the following facts to prove his point:
3. Jesus was approved of God by the miracles and signs which He did in their presence (v. 22).
4. They had determined and God had foreknowledge of the trial and crucifixion of Jesus, but God raised Him from this death (vv. 23-24).
5. To support this statement, Peter quotes David regarding the Christ (vv. 25-28).
6. Now he says, "Men and brethren, let me freely speak unto you of the patriarch David." From this statement, Peter shows that David was dead, buried and his grave could still be visited wherein his bones lay. But, none could find the body of Jesus (vv. 29-31).

1. Peter returns to the prophecy (vv. 32-33). "This Jesus hath God raised up, whereof we all are witnesses. Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear."
2. It was God fulfilling this prophecy. It was because Christ had died, been buried, and rose victorious over death and the grave that God was now fulfilling Joel's prophecy. He was now at God's right hand according to Psalms 110:1 (which Peter quotes in these verses).
3. Bruce explains these words:

“He who had earlier received the Spirit for the public discharge of His own messianic ministry had now received the same Spirit to impart to His representatives on earth, in order that they might continue the ministry which He began. His present impartation of the Spirit to them, attended as it was by sensible signs, was a further open vindication of the claim that He was the exalted Messiah. And the claim was clinched by another Scripture proof, this time Ps. 110:1.”20

1. Peter's forceful use of this fact, that Christ was exalted and sitting on God's right hand was the moving force that stirred in the hearts of those who heard this message to ask: "Men and brethren, what shall we do?" (vv. 34-37)
2. Peter's answer also refers to Joel's prophecy.

“Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation.” (vv.38-40).

1. First, Peter offers to those who asked the question the opportunity to share in the result of this great outpouring of the Holy Spirit — salvation. To receive this blessing, they had to repent and be baptized in the name of Jesus Christ for the remission of sins — then they would receive the gift that the Holy Spirit had to give in this outpouring: the gift of salvation that had been promised by Joel.
2. To expand upon this, Peter now shows that the promise of salvation recorded in Joel was to each of them; to their children; and to those that were afar off (the Gentiles in prospect). Peter, perhaps, did not understand this concept until he had his vision in Acts 10, and his finally preaching to Cornelius.
3. The direct pointing to the prophesy of Joel is found by "even as many as the Lord our God shall call."
4. Peter was not finished with his sermon, because he spoke many other words, which were spoken in an effort to convert those before him. He urged them to save themselves.
5. The result that day was the baptism of three thousand souls into Christ (v. 42).

Conclusion

The study of the prophesy of Joel reveals the workings of God's scheme of redemption for mankind. We have seen that this prophecy began on the first Pentecost after the resurrection of Christ, and in one sense still continues today. This being the fact that all who obey the gospel receive the promise blessing of the Holy Spirit. In all practical matters, its basic fulfilment came to an end at the destruction of Jerusalem. Today, we can still receive the final portion of Joel's message of hope, that being our own salvation by obedience to the Gospel which was preached that day so long ago.

End Notes

1. Halley, Homer, A Commentary On The Minor Prophets, Baker Book House, Grand Rapids, Mi., 1972, p. 41
2. Ibid, p. 40
3. Hengstenberg, E. W., Christology of The Old Testament and a Commentary on the Messianic Predictions, Kregel Pub., Grand Rapids, Mich., 1976, p. 532.
4. Ibid, p. 534
5. Ibid, p. 534
6. Given, J. J., The Pulpit Commentary, Joel, Edited by H. D. M. Spence and Joseph S. Excell, Vol. 13, Wm. Eerdmans Publishing Co., Grand Rapids Mi., 1975 reprint, p. 27.
7. Coffman, Burton James, Commentary on Acts, Firm Foundation Publishing House, Austin, Tx., 1976, pp. 44-45
8. Given, J. J., op. cit., p. 27.
9. Crawford, C. C., The Eternal Spirit: His Word And Works, Vol. II, College Press, Joplin, Mo., 1973, p. 477.
10. McGarvey, J. W., New Commentary on Acts of Apostles, The Standard Publishing Foundation, Cincinnati, Ohio, 1892 (reprint), p. 26.
11. Crawford, C. C., op. cit., pp. 476-477.
12. Lightfoot, John, A Commentary on the New Testament from the Talmud and Hebraica, Matthew-1 Corinthians, Vol. 4, Acts-1 Corinthians, Baker Book House, Grand Rapids, Michigan, reprinted from 1859, 1979, p. 30.
13. Keil, C. F., op. cit., p. 212.
14. Ibid, p. 534.
15. Coffman, Burton James, op. cit., pp. 19-20.
16. Bruce, F. F., Commentary on the Book of Acts, Wm. Eerdmans Publishing Co., Grand Rapids Mi., 1980, p. 69).
17. Halley, Homer, op. cit., p. 42.
18. This prophecy has reference to the coming of John the Baptist, therefore the timing of this event must be close to the time of John's day, not some far off time in the future.)
19. Halley, Homer; op. cit., p. 42.
20. Bruce, op. cit., p. 72.