The Book of Acts
Lesson Number 7
TRANSLATION LEGEND: AMPLIFIED or AMP = Amplified Bible, (1965), ASV=American Standard Version (1901), BBE=Bible in Basic English (1949), CSB - Holman Christian Std (1999), DRA=Douay-Rheims (1899), ESV=English Stand Version (2001), GWN - God’s Word (1995), IE = International English, ISV = International Standard Version (1967), JPS = Jewish Publication Society (1917), KJV=King James Version (1611), LIVING = Living Bible (1971), MONTGOMERY = Montgomery’s New Testament (2001), MRD = Peshitta-James Murdock Translation (1852), NAB=New American Bible (2002), NASB=New American Standard Bible (1977), NAU=New American Standard Bible (1995), NET - The Net Bible (2004), NIB=New International Bible, NIV=New International Version (1984), NJB=New Jerusalem Bible (1985), NKJV=New King James Version (1979), NLT=New Living Translation (1996), NRSV=New Revised Standard Version (1989), PHILLIPS = J B Phillips New Testament (1962), PNT = BISHOP’S New Testament (1595), RSV=Revised Standard Version (1952), TNK=JPS Tanakj (1985), Webster=The Webster Bible (1833),WEYMOUTH=Weymouth’s New Testament (1903), WILLIAMS = William’s New Testament (1937), TNK = JPS Tanakh (1985), TYNDALE= Tyndale’s Bible (1526), WYCLIFFE= Wycliffe New Testament (1382), YLT=Young’s Literal Translation (1862).
LEXICON LEGEND: FRIEBERG=Friberg Lexicon, UBS=UBS Lexicon, LOUW-NIDA=Louw-Nida Lexicon, LIDDELL SCOTT=Liddell Scott Lexicon, THAYER=Thayer’s Greek Lexicon GINGRICH = Gingrich
PETER INTERPRETS THE EVENTS OF THE DAY
“ 2:14 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: 15 For these are not drunken, as ye suppose, seeing it is but the third hour of the day. 16 But this is that which was spoken by the prophet Joel; 17 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 prophesy, and your young men shall see visions, and your old men shall dream dreams: 18 And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy: 19 And I will show wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke: 20 The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come: 21 And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.” (Acts 2:14-21)
INTRODUCTION
God will not leave it to men to assess the events of the day of Pentecost, voicing, as it were, their own opinions about what has taken place. Those who must themselves be saved cannot be trusted to properly interpret the working of the Lord. It makes little difference how seemingly expert they are in Scripture, or diagnosing what they see. A logical mind is, of itself, of no value in this matter.
In confirmation of this, behold what conclusions have already been expressed. These are the observations of “devout men,” cultured under a Divinely given law.
➪ They were “amazed and marveled” (2:7a).
➪ They properly observed that Galilean were speaking (2:7b).
➪ They were confused because these men were speaking in the native languages of the hearers (2:8).
➪ They pondered how it was possible for them to be hearing of the wonderful works of God in their own language, and from crude Galileans at that (2:11).
➪ They were all amazed and perplexed about these events (2:12a).
➪ Some of them, overcome with much perplexity, doubted, and asked what this could possibly mean (2:12b).
➪ Some mocked, saying that the speakers were filled with new wine.
Now, are these the kind of people whose judgment can be trusted? Remember, they were “devout men.” Yet, with all of their devotion, God had not revealed to them what was really taking place. That explanation must come from someone who has been privy to what the Lord was doing.
Peter will therefore tell the people what is really happening, and how it is the fulfillment of the promises of the prophets.
It has always been God’s manner to interpret what is made known to those who do not have His mind. This is because men cannot discover the mind of the Lord, or arrive at an understanding of His purposes by means of academics or pedagogy. Whether it is the dreams of Pharaoh, the visions of Nebuchadnezzar, or the Scriptures themselves being read by an inquiring official from Ethiopia, truth must be expounded to the unlearned. Sin has so blighted the natural mind that it cannot comp rehend any initial exposure to the mind and purposes of the Lord. If nothing else, it will constrain people, like those in our text, to stand aghast at even the intellectually clear proclamation of “the wonderful works of God.”
PREPARING OUR MINDS
It is necessary that we prepare our minds for what Peter will say on this occasion. While men are prone to consider what happened to the disciples, and particularly to the apostles, on this occasion, Peter will proclaim what happened to Christ. In fact, he will not make a single reference to the apostles themselves, and will refer to the experience of the disciples as something foretold by the prophets. In other words, this is nothing less than the outworking of the purpose of God, settled before the foundation of the world, and prophesied by holy men who were moved by the Holy Spirit. However, as important as human experience may be, it is not the heart of the Gospel message. The heart of Peter’s message will not be what men get, but what God gives. Technically, that may appear to be the same, but the emphasis is significantly different.
What men desire, and what men can receive may seem to be of paramount importance. However, the truth of the matter is that what God desires, and what He gives is ALL important. The only significance that can be found in the will of man occurs when it is brought into harmony with the mind of the Lord. The only desires of men that have lasting legitimacy are those which reach out for what God has promised and provided in Christ Jesus.
Those who represent themselves as speaking for the Lord must have a proper view of things. They cannot be wrong in their emphasis. The foundation of their reasoning cannot be erroneous, or subject to obsolescence. Their perception of fundamental issues cannot be distorted. They must have an acute awareness of the primary Person, the core message, and the appointed objectives of redemption.
It simply is not possible for an “eternal purpose” to focus upon a temporal need, a purely earthly circumstance, or something that is not integral to man’s association with God Himself. It may sound comforting to assert that God is interested in every single aspect of your life – but where is the support for such a notion? If it is so, then why did Jesus refuse to come to the aid of that young man who requested that He speak to his brother about their inheritance (Lk 12:13)? Why, when there were “many widows in Israel,” did God choose to work in the behalf of a Gentile widow (Lk 4:25)? Even though “many lepers were in Israel in the time of Elijah,” why did the Lord heal a Syrian leper (Lk 4:27)? Why did Jesus say to the people while He remained among them, “For ye have the poor always with you”(Matt 26:11). If Jesus came to resolve human difficulty, why did He not deliver the poor of His own people from poverty while He was among them? Why, not two months after Jesus concluded His ministry, was there a man lame from his mother’s womb still being placed at one of the Temple gates (Acts 3:2)? He was over forty years old (Acts 4:22). Had they failed to place him at the gate when Jesus was daily teaching in the Temple (Matt 26:55). If Jesus’ came to heal the sick, why was this man still lame?
Although there should be no necessity to say so, this by no means diminishes the compassion of the Lord, as confirmed in the countless people He healed while among us. However, it also confirms that this was not the focus of His ministry.
As grievous as man’s physical and interpersonal relations are, they are not the driving cause behind the ministry of the Lord Jesus Christ. In the text before us, Peter will not give any attention to the earthly conditions of men. He will, not hold Jesus up as the answer to human problems as men perceive them. He will not present Jesus as the answer to deviate behavior, domestic difficulty, or various forms of social disorder. He will not say that Jesus is the way to fulfill your dreams, reach your goals, stabilize your finances, and secure success. These are things that men proclaim, but there is a glaring and consistent absence of them in apostolic doctrine.
If men have no driving compulsion to have their sins remitted, be reconciled to God, be at peace with God, and obtain an eternal inheritance, the only minister who can help them is Moses. They must be led to the point where they see a need for Jesus as defined in the Gospel – and that is something that the Law does well (Rom 3:19-20; Gal 3:24-25). If “this present evil world” forms the boundary of human thought, the Jesus of the Gospel will make no sense to men.
Because of its elemental nature, in a sense, this is, what might be called, “Theology 101.” Notwithstanding, because of the prevailing thrust of American Christianity, it is necessary to buttress both our faith and our conscience on this matter.
Sin not only defiled humanity itself, but the entire realm that was made for its habitation. It has been revealed that death, or mortality, has been imposed upon the entire creation. This is referred to as “the bondage of corruption.” Thus it is written, “For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope, because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God” (Rom 8:20-21). This is condition from which creation cannot extricate itself. Contrary to the wicked theory of evolution, things are actually devolving, not evolving. They are decaying, dying, and passing away. This also applies to everything that is limited to the created realm. That is, the “fashion of this world” is also passing away (1 Cor 7:31).
In addition to this, the entire human race – the offspring of Adam – is also passing away, and by nature is totally unacceptable. This circumstance requires two things that can only be accomplished by Deity. First, man must be fundamentally changed – born again. Secondly, he must be delivered from the domain of death, or the realm of mortality. If either of these things does not occur, all hope vanishes like smoke. The heavens and the earth, and everything in them, will ultimately pass away (Matt 245:35; 1 John 2:17). As for mankind, “it is appointed unto man once to die, but after this the judgment” (Heb 9:27).
Salvation is calculated to take men out of the world, effectively separating them from that order. Therefore it is written that God visits humanity “to take out of them a people for His name” (Acts 15:14). It is also written that Jesus died to “deliver us from this present evil world, according to the will of God and our Father” (Gal 1:4). In view of this circumstance, Jesus told His disciples, “I have chosen you out of the world” (John 15:19). From an even higher vantage point, the Father gave Jesus people “out of the world” (John 127:6) in order that He might “bring them to glory” (Heb 2:10). This is because the inheritance to, or for, which they were “begotten” (1 Pet 1:3-4) is an “eternal” one (Heb 9:15). As such, it is not possible that it can be realized by men “in the flesh,” or “in the world.”
This is precisely why all believers are admonished, “Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him” (1 John 2:15). This is not a mere prohibition, or a legal matter. It is something that makes perfect sense to faith. If we have been delivered from the world, and no longer belong to it, and if our inheritance is eternal and apart from it, what possible reason can be given for lusting after what is of the world? Of necessity, this includes everything pertaining to temporary life – everything! Such things cannot become our focus without forfeiting what Jesus really came to do. Only a person who is in the grip of delusion can choose life in this world as a priority.
The fuller benefits of being in Christ will be revealed after the earth passes away. They will be realized after men have met their appointment with death. They will be received after the day of judgment, the dismissal of Satan and his hosts, and the consignment of the damned to the lake of fire. At that time the purpose of salvation will be fully comprehended as well as experienced.
PRELIMINARY CONCLUSION
I have said these things because the second chapter of Acts deals with the beginning of “the day of salvation.” Here is where the direction of Kingdom labors will be established. Here is where the nature of the Gospel message will be confirmed. Here is where the priority, as well as the necessity, of the Lord Jesus will be affirmed. Peter will preach a message that will clarify what has happened. He will do so by anchoring the minds of the people to the word of the Lord – particularly as expressed in the prophets. God will be declared to be doing precisely what He promised to do. If this declaration contradicts what men preach or teach, then their teaching and preaching must be immediately forsaken. In such a case, there is not the slightest chance that it is true. What is here said of New Covenant life will not be contradicted later by inspired men, for God is not capable of such contradiction. If what men say is required within the church conflicts with what Peter here declares to be what God promised, then men are wrong, and we are to pay no heed to what they say.
HARMONIZING THE BIBLE
Some, taking upon themselves to explain how God thinks, have introduced a certain approach to Scripture that neatly allows for them to entertain erroneous views. They call it “harmonizing the Scripture.” By this they mean that truth is assembled something like a puzzle, which infers that it is basically disjointed as presented in the written word. In this view, it is very important to present “balance” in the teaching, and much is made of this mythical approach. While this method seems to be honest and quite safe, that is not at all the case. The truth of the matter is that this view allows for certain texts of Scripture to remain basically offensive to the individual. By pointing to another text, and seemingly acknowledging the truth of it, the offence of the other text is neutralized, and everyone remains happy. For example, people like this cannot put statements together like “a man is justified by faith without the deeds of the law” (Rom 3:28) and “by works a man is justified, and not by faith only” (James 2:24). Thus, when they read, “justified by faith” (Rom 5:1), they affirm that expression must be tied together with James 2:24 to get at its true meaning. Therefore, the truth is actually constructed by men piecing together a collage of carefully selected texts that satisfy the theology they have already accepted.
I will tell you up front that Peter’s words will not fit handily into any man-made theology. They will appear to deceived people as though they are not complete enough, not thorough enough. Their scope will seem too small, and their breadth too narrow. However, after all is said and done, the Holy Spirit will take the words of Peter and convince those who murdered Jesus that they have done the wrong thing, and that they must make amends. After all philosophizing is done, that circumstance confirms that God was, in fact, speaking through Peter. We do well to give heed to his words.
PETER STANDS UP WITH THE ELEVEN
“ 2:14a But Peter, standing up with the eleven, lifted up his voice, and said unto them . . .”
Until this time all of the disciples have been speaking, declaring “the wonderful works of God” in the native languages of “devout men out of every nation under heaven.” Now the attention shifts to Peter and the eleven – the twelve apostles. The church is built upon the foundation that they will lay, in strict accord with the declarations of the prophets of old. As it is written, “And are built upon the foundation of the apostles and prophets, Jesus Christ Himself being the chief corner stone” (Eph 2:20). Again Paul referred to this arrangement: “Which in other ages was not made known unto the sons of men, as it is now revealed unto His holy apostles and prophets by the Spirit” (Eph 3:5). In his epistle to scattered Jewish believers, Peter also refers to this circumstance. “That ye may be mindful of the words which were spoken before by the holy prophets, and of the commandment of us the apostles of the Lord and Savior” (2 Pet 3:2). Jude, the half brother of our Lord, also referred to the priority of the words of the apostles. “But, beloved, remember ye the words which were spoken before of the apostles of our Lord Jesus Christ” (Jude 1:17).
“The apostles” (the twelve) are prominent in the book of Acts, being mentioned no less than twenty-eight times (1:2; 2:37,42,43; 4:33,35,36,37; 5:2, 12,18,34,40; 6:6; 8:1,14, 18; 9:27; 11:1; 14:4,14; 15:2,4,6,22,23,33; 16:4). They were not always considered by themselves, but were often linked with others. “The apostles and brethren that were in Judaea” (11:1), “the apostles and elders” (15:2,4,6,22,23; 16:4).
However, when it came to rank, the apostles were placed “first” in the church (1 Cor 12:28). Their message and insight was more full, adapting them to initiate the actual building of the body of Christ, who worked uniquely with them. This is why they were chosen to accompany Jesus throughout His entire earthly ministry – to “be with Him,” and to be sent forth “to preach” (Mk 3:14).
Therefore, now that the people have gathered together, the apostles step forward to fulfill their ministry.
PETER
“But Peter . . . ” Other versions read, “Then Peter,” NIV “And afterwards Simon Cephas,” MRD and “and Peter,” YLT”Peter however.” WEYMOUTH
Peter was the leading man among the apostles. In all of the listings of these men, Peter is first (Matt 10:1-4; Mk 3:15-19; Lk 6:13-16; Acts 1:13-14). When the inner circle of three are mentioned, Peter is always first (Matt 17:1; Mk 5:37; 9:2; Mk 14:33; Lk 8:51; 9:28). When Jesus delivered the Olivet discourse to four of His disciples, Peter was the first one listed (Mk 13:3). When He rose from the dead, Jesus appeared to Peter first, then to “the twelve” (1 Cor 15:5). Following his conversion and call to the apostleship, Paul went up to Jerusalem “to see Peter,” but saw none of the other apostles (Gal 1:18-19). Paul said the “Gospel of the circumcision” was given “unto Peter,” as the chief among the twelve (Gal 2:7-8).
The significance of Peter is confirmed by the frequency of the references to him. The Gospels refer to him one hundred and six times. There are 54 references to Peter in the book of Acts, and twelve in the epistles.
Now Peter rises in his appointed role, taking the lead to which He had been appointed, and for which he had been chosen.
STANDING UP WITH THE ELEVEN
“ . . . standing up with the eleven . . . ” Other versions read, “taking his stand with the eleven,” NASB “stood up with the Eleven,” NIV “standing with the eleven,” NRSV “getting up, with the eleven,” BBE “rose up, with the eleven legates,” MRD “stepped forward with the eleven,” NLT “standing forth with the eleven,” RWB “having stood up with the eleven,” YLT “together with the Eleven,” WEYMOUTH and “with the eleven standing by Him.” PHILLIPS
There are three ways in which this text is viewed.
➪ That Peter rose up with the eleven who were already standing and speaking.
➪ That all twelve stood up at this time, with Peter stepping forward as the spokesman.
➪ That Peter stood up with the eleven standing up with him.
The idea here is that Peter stood up as one who had a grasp of the situation, and “the eleven” joined him in a show of unity and mutual understanding. The others probably joined in the speaking in an orderly manner, yet the Spirit brings Peter to the forefront of the occasion. He had been prepared for this moment, and seized the opportunity with zeal and insight.
Up to this point, as Peter will confirm, all of the disciples had been speaking as the Spirit gave them utterance. Now, however, the emphasis shifts to the twelve, and they move into the spiritual limelight. Just as within the whole church, they are “first” among the redeemed, not isolated from them (1 Cor 12:28). Those who teach that only the twelve were gathered together, and only the twelve were filled with the Spirit, and only the twelve spoke in other languages as the Spirit gave them utterance, are in sharp conflict with the Spirit’s representation of the body of Christ. Such an approach violates the prophecy that Peter said was being fulfilled in the presence of his listeners.
Notice that Luke states Peter stood up “with the eleven,” thereby confirming that Matthias was, indeed, “numbered with the eleven apostles,” filling the vacated bishopric of Judas (1:26). Those, therefore, who say that Peter took it upon himself to replace Judas, and that Matthias was really not the twelfth apostle, could not possibly be more wrong – and they are foolish besides. “The twelve” are also mentioned in the sixth chapter as being in charge of the church, gathering them together to appoint the first deacons (6:2).
LIFTED UP HIS VOICE
“ . . . lifted up his voice . . . ” Other versions read, “raised his voice,” NKJV “said in a loud voice,” BBE “elevated his voice,” MRD “and shouted,” NLT and “spoke loudly.” IE
If the Holy Spirit makes a point of this, then we ought to give due heed to what is said. Peter spoke to be heard, for there is no point to speaking if one cannot be heard. God gave the following instructions to the Levites, who were to read all the curses of the Law to the people: “And the Levites shall speak, and say unto all the men of Israel with a loud voice” (Deut 27:14). When Solomon blessed all of the people at the dedication of the Temple, he did so with a “loud voice”: “And he stood, and blessed all the congregation of Israel with a loud voice, saying” (1 Kgs 8:55). God’s praise was also to be done with “a loud voice” (2 Chron 20:19; Neh 12:42; Psa 98:4).
The prophets frequently spoke of the voice being lifted up, thereby accenting the importance of what was being said.
➪ “Lift up thy voice, O daughter of Gallim: cause it to be heard unto Laish, O poor Anathoth” (Isa 10:30).
➪ “O Zion, that bringest good tidings, get thee up into the high mountain; O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God!” (Isa 40:9).
➪ “Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins” (Isa 58:1).
➪ “Go up to Lebanon, and cry; and lift up thy voice in Bashan, and cry from the passages: for all thy lovers are destroyed” (Jer 22:20).
It is not that this is a heartless law, or an empty routine that men are to adopt. It is rather a way of loving the Lord with all of our “strength” (Mk 12:30), and using our capacities to their fullest when they are employed in the work of the Lord.
Thus Peter’s voice rises to its peak, overshadowing the speaking going on among the multitude, and the reporting of the wonderful works of God by the other disciples. I gather that, at this point, the other speaking ceased as the attention of the people was drawn to an inspired explanation of the startling events they were witnessing.
AND SAID UNTO THEM
“ . . . and said unto them . . .” Other versions read, “declared to them,” NASB “addressed the crowd,” NIV “addressed them,” NRSV “spake forth unto them,” ASV and “proclaimed to them.” NAB
Peter did not “speak into the air” (1 Cor 14:9), but clearly and powerfully addressed the inquiring crowd. His words were not only inspired as to their content, they were focused as to their objective. This is a marvelous spiritual aptitude that those who speak for Christ must culture. They are to have a message from God that is addressed to the people. That requires an acute awareness of both the Lord and the audience – who is being represented, and to whom the word is being delivered. This should bring empty academic lectures to a grinding halt within the church. Impressive displays of knowledge have no real value if the word is not from God and particularly for the people. This is what Solomon would call a word that is “fitly spoken,” or “spoken in right circumstances” NASB (Prov 25:11). Again, he referred to “a word spoken in due season” (Prov 15:23), and lips that give “a right answer” (Prov 24:26). The words Peter will speak will be, as Solomon stated, “acceptable words” (Eccl 12:10).
THOSE ADDRESSED, AND WHY PETER SPEAKS
“ 14b . . . Ye men of Judaea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words.”
Peter aims his words like an archer aims his arrow. This is characteristic of a person speaking through the Spirit.
MEN OF JUDEA AND ALL DWELLING IN JERUSALEM
“ . . .Ye men of Judaea, and all ye that dwell at Jerusalem . . .” Other versions read, “Men of Judea and all you who live in Jerusalem,” NASB “Fellow Jews and all of you who live in Jerusalem,” NIV “Men of Judaea, and all ye inhabitants of Jerusalem,” DARBY “Men, Jews, and all ye who reside in Jerusalem,” MRD “fellow Jews and residents of Jerusalem,” NLT “Ye men of Jewry, and all ye that dwell in Jerusalem,” PNT “visitors and residents of Jerusalem alike,” LIVING and “My Jewish brothers and all of you who are staying in Jerusalem.” IE
The word “Judaea” comes from the Greek word Vioudai/oi(je-hu-dah-ios), which means “belonging to the Jewish race, Jewish as respects race, before exile, citizens of the kingdom of Judah, after exile, all Israelites, the Jews, the Jewish race,” THAYER “Jew in respect to race or religion, as opposed to non-Jew,” FRIBERG “Jewish,” UBS “the ethnic name of a person who belongs to the Jewish nation,” LOUW-NIDA Other verses containing ths word translate it “Jews” (Acts 2:9; 14:5; 21:21; Rom 1:16; Gal 2:13).
Here Peter uses the word to accent the superiority of their Jewish nation over the foreign nations in which they were residing. It is was though he was saying, “Although you are residing in many different nations, you are, in reality, primarily members of the Jewish race.” This same kind of reasoning is found in the terms “Spanish-American, “African-American,” etc.
Peter, then, speaks to all of the Jews, whether naturally born or proselytes – those who were from other countries, and those who made their home in Jerusalem and the surrounding area.
BE THIS KNOWN UNTO YOU
“ . . . be this known unto you . . . ” Other versions read, “Let this be known to you,” NKJV “let me explain this to you,” NIV “take note of this,” BBE “Listen carefully, all of you,” NLT “Listen, all of you,” LIVING “Listen to me. I will tell you something you need to know,” IE “be in no uncertainty about this matter,” WEYMOUTH “You must undertstand something,” ISV “have no doubt about this matter,” MONTGOMERY “let this be [explained] to you so that you will know and understand,” AMPLIFIED and “listen carefully to what I say.” PHILLIPS
This is not an occasion for entertainment, or presenting some curious and intriguing insights. This was a time of revelation, when needful things would be made known. The knowledge that will be disseminated will have to do with “the wonderful works of God” as wrought out in and through Jesus Christ. Peter will not expound the Law. There were men present who could do that. He will not deliver an oration about how men ought to live under the Roman yoke, or exhort the people to free themselves from it. He will not rehearse something that was already known among the people. This will be a time of fresh and invigorating knowledge – knowledge that is intended to be embraced by the listeners.
HEARKEN TO MY WORDS
“ . . . and hearken to my words.” Other versions read, “heed my words,” NKJV “give heed to my words,” NASB “listen carefully to what I say,” NIV “give ear to my words,” RSV “with your ears receive my words,” DOUAY “listen to my words,” NAB “Make no mistake about this,” NLT “hearken to my sayings,” YLT “Listen carefully,” IE “pay attention to what I say,” WEYMOUTH “pay close attention to my words,” WILLIAMS “listen closely to what I have to say,” AMPLIFIED and “while I explain to you what has happened.” PHILLIPS
Here Peter calls upon the people to fasten their attention on what he is saying with a mind not to miss anything he says. They were to marshal all of their powers of concentration, and gather together all of their attention. Let no distraction take hold of them. Let them not be drawn aside to other sights and sounds. Gird up the loins of your mind! Shut out inferior and troubling thoughts! Words will now be said that must be comprehended, and that circumstance required the undivided attention of the people.
We have lived to see a new kind generation rise – at least new in this part of the world. Actually, it is a generation that can be traced back to heathen cultures. This kind of generation is referred to as “hedonistic.” Hedonism is the doctrine that “pleasure or happiness is the sole and chief good in life.” MERRIAM-WEBSTER This doctrine was taught by the Epicureans and Cyrenaics. Paul encountered some of these people in Athens (Acts 17:18).
This approach to life was also adopted by the Nicolatines, who are mentioned twice in the letters to the seven churches in Asia. To the angel of the church at Ephesus John was told to write, “But this thou hast, that thou hatest the deeds of the Nicolaitanes, which I also hate” (Rev 2:6). To the church at Pergamos he wrote, “So hast thou also them that hold the doctrine of the Nicolaitanes, which thing I hate” (Rev 2:15). While much of the details of their teachings is not known, its general thrust is acknowledged to allow for extensive promiscuity, covetousness and fleshly gratification. IRENAEUS, Adv. Haeres. 1,26 This, of course, is precisely the approach to life taken by the Epicureans: self is all important, and the gratification of the flesh is primary.
This kind of approach to life has now crept more fully into the church, even though Jesus twice affirmed His hatred of it. This is the mother of all church division – someone is seeking their own desire. It is at the root of the present controversy over music in the church. It is the origin of watered down preaching, adopting worldly philosophies, and striving to appeal to the natural inclinations of the people.
What Does This Have to Do with the Text?
While this may very well appear to be a pointless diversion, it does have much to do with our text. When Peter shouts out, “be this known unto you, and hearken to my words,” he is calling them to consider something greater than themselves. This is a summons to consider something that is wholly separate from fleshly interests, the care of the body, and earthly appetites. He will not speak of the gratification of personal desires – although what He says, if duly heeded, will produce a deep satisfaction. This will not be a “how-to” seminar, or a lecture on how to achieve success in life, and find real satisfaction in the flesh, obtaining all manner of worldly objectives. That kind of approach belongs to the Epicureans and the Nicolaitanes.
Admittedly, this is in sharp conflict with the modern approach to Christianity with its youth movements, senior citizen retreats, and the likes. It is not that such things are of themselves wrong. They are not in concert with the manner of Divine appeals and emphases. This will become exceedingly apparent.
IT IS NOT WHAT SOME OF YOU THINK
“ 15 For these are not drunken, as ye suppose, seeing it is but the third hour of the day.”
Being led by the Spirit, Peter is not content for the events of the day to be misunderstood. An “imagination” concerning what is occurring has been voiced, and now, being filled with the Holy Spirit, Peter will cast it down.
THESE ARE NOT DRUNKEN AS YE SUPPOSE
“For these are not drunken, as ye suppose . . . ” Other versions read, “For these men are not overcome with wine, as it seems to you,” BBE “for these are not full of wine, as *ye* suppose,” DARBY “For these are not intoxicated, as ye suppose,” MRD “Some of you are saying these people are drunk. It isn't true!” NLT “These men are not drunk as you think,” IE “This is not intoxication as you suppose,” WEYMOUTH and “For these men are not drunk, as you imagine.” AMPLIFIED
Peter does not descend into the arena of speculation or opinion. He does not say, “There is another way of looking at these things,” or “That is just your opinion.” Some among them had declared, “These men are full of new wine” (2:13). Peter does not allow for the remotest possibility that what they said had one spec of truth in it. He gives them no right to utter such an absurdity – free speech or not. Whatever one may think about freedom and liberty, men are never free enough to speak a lie, or cast reproach upon the truth. Salvation is not declared in an arena of free thought and unfettered opinion.
When men begin to allow for differing views of the truth, they move further away from it. This has become such a common practice that professing Christians often think nothing of men maintaining views of Scripture that are actually in conflict with one another. They imagine that men are free to do this, and that God thinks nothing of it. All of this is embraced in spite of the fact that the Spirit has said, “That ye may with ONE MIND and ONE MOUTH glory God” (Rom 15:6), “be perfectly joined together in the same mind and in the same judgment” (1 Cor 1:10), “be of one mind,” (2 Cor 13:11), “with one mind striving together for the faith of the gospel” (Phil 1:27), “be of one accord, be of one mind” (Phil 2:2), “be ye all of one mind” (1 Pet 3:8), and “arm yourselves likewise with the same mind” (1 Pet 4:11).
Some sophist will say, “What about Romans 14?” That text appears to justify the maintenance of differing views about spiritual matters (Rom 14:1-6). However, the whole point of that text is NOT the continuance of varying views, but refusing to condemn those who see such things differently (14:10-13). The variant views are to be maintained in a conscientious effort to please the Lord (14:7–9). Further, the postulate is that as each person lives unto the Lord, their views will be brought into synch with the truth itself (14:17-19). This is what Paul meant in his statement to the Philippians: “Let us therefore, as many as be perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you” (Phil 3:15). The point is that different views may, indeed, be entertained. However that condition must not continue, and there is nothing about salvatrion that allows for their continuance.
Thus, from the very outset, Peter will throw down erroneous thoughts, for they really have no place with the truth of God. Before he explains what HAS happened, he will clearly define what has NOT happened.
IT IS BUT THE THIRD HOUR OF THE DAY
“ . . . seeing it is but the third hour of the day.” Other versions read, “It is only the third hour of the day,” NKJV “It’s only nine in the morning,” NIV “it is only nine o’clock in the morning,” NRSV “t's much too early for that. People don't get drunk by nine o'clock in the morning,” NLT “for it is [only] the third hour (about 9:00 a.m.) of the day,” AMPLIFIED and “ is after all only nine o'clock in the morning of this great feast day.” PHILLIPS
The charge that had been leveled at the speakers was foolish, and wholly without any basis at all. That, of course, is how the flesh is, leaping to ignorant conclusions so that it justifies ignoring what is being said. But Peter will not let the speakers go so easily. He will point out the absurdity of what they have said. He does not assume their sincerity, for sincerity does not move one to leap to foolish conclusions. Sincerity moves one to consideration, examination, and the pursuit of the truth. Where these traits are not found, sincerity is not present – at least, not in the matter at hand. That is, they may very well have been sincere about keeping the Passover and Pentecost, but they were not sincere in their response to the miracle that had confronted them.
The “third hour of the day” was nine o’clock in the morning. This gives us some idea about when the events of the day started. Ponder what had already taken place.
➪ They were all together with one accord in one place (2:1).
➪ A sound came from heaven, as of a rushing mighty wind, and filled all the house where they were sitting (2:2).
➪ There appeared cloven tongues like fire, sitting upon each of the disciples (2:3).
➪ They were all filled with the Holy Spirit, and began to speak in other languages as the Spirit gave them utterance (2:4).
➪ What was happening was “noised abroad” (2:6a).
➪ A multitude came together and were confounded because they heard the disciples speaking in their native tongues (2:6b).
➪ The multitude were amazed, and began speaking to one another, observing that they were hearing of “the wonderful works of God” (2:7).
➪ The multitude were all amazed, and wondered what all of this could mean (2:12).
➪ Some mocked, saying that the disciples were “full of new wine” (2:13).
I cannot conceive of such remarkable things happening within a few minutes. However one chooses to look at this, it appears clear that the events of the day commenced rather early – quite unlike gatherings during our time. One senses a feeling of expectancy.
THIS IS WHAT JOEL PROPHESIED
“ 16 But this is that which was spoken by the prophet Joel.”
We will now see that valid spiritual happenings will correlate with Scripture. This is because “the Lord GOD will do nothing, but He revealeth His secret unto His servants the prophets” (Amos 3:7). Of old time, God told His people to test what was put before them by Scripture. “And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they speak not according to this word, it is because there is no light in them” (Isa 8:19-20).
There are self-proclaimed prophets in our day who declare new things are happening. These include such things as being “slain in the Spirit,” falling out under the power,” “laughing in the Spirit,” and people expressing animal-like sounds. However, they are not speaking according to God’s word. No prophet foretold such occurrences, and the church is built upon the foundation of “the apostles and prophets” (Eph 2:20) – not contemporary prophets, but those who “prophesied of the grace that should come unto you” (1 Pet 1:10). These were the prophets who “testified beforehand the sufferings of Christ, and the glory that should follow” (1 Pet 1:11).
Now, let us behold how Peter speaks, and how he explains the events of the day.
THIS IS THAT
“But this is that . . . ” Other versions read, “But this is what,” NKJV “No, this is what,” NIV “On the contrary, this is what,” CSB “What you see this morning was predicted centures ago,” LIVING “This is the thing,” IE “But [instead] this is [the beginning of] what,” AMPLIFIED and “No, this something which was predicted.” PHILLIPS
Peter immediately takes them to the Scriptures – their Scriptures. He will explain what was happening by showing God had foretold through the prophets what the people were now witnessing. That is how he will account for legitimate spiritual experience.
This is not the manner in which explanations are being provided today. For example, those who are telling us that God is dramatically working through a new praise movement have not shown us any prophecy of such a thing. Those who are saying that a great revival will break out among the youth have not correlated it with Scripture. The people who are testifying of a latter day outbreak of healing are not buttressing their words with the prophets.
I understand that this may appear too critical and too demanding. However, in this text we are being exposed to a very real Divine beginning, and therefore it sets the stage for proper thought and proclamation as well. We must discipline our minds to remember that Peter is speaking just as the others had been speaking – as one “filled with the Holy Spirit”
SPOKEN BY THE PROPHET JOEL
“ . . . which was spoken by the prophet Joel.” Other versions read, “spoken of through the prophet Joel,” NASB “uttered through the prophet Joel,” ESV “this is what the prophet was saying,” NJB “predicted long ago by the prophet Joel,” NLT and “said through the prophet Joel.” IE
So far as the record is concerned, Jesus had not made a point of Joel’s prophecy to the disciples. Now, however, the Holy Spirit will make this association. He will “guide them into all truth” (John 16:13) – and God’s WORD “is truth” (John 17:17).
Peter does not speak as a robot, or as one who is in a trance and knows not what he is saying. Peter knows who he is addressing – Jews from afar, and those who were dwelling in Jerusalem as well. He speaks as one who has heard the charges the listeners have made, being fully aware of their words. He speaks as one who is fully aware of the time – “the third hour of the day.” He has all of his powers of reason, knowing that drunkenness does not happen at that time of the day.
Now, in a display of spiritual aptitude, that can only be given by the Holy Spirit, he correlates what is happening with something that Joel said at least 600 years before, and possibly nearly 900 years prior to this particular day of Pentecost. What Peter now says are words “taught by the Spirit, combining spiritual thoughts with spiritual words” NASB (1 Cor 2:13). These words are suitable containers for carrying the news of salvation. They are words confirming that God always speaks and acts with His purpose in mind, and in accord with the holy prophets, to whom He revealed these things.
THE SPIRIT POURED OUT UPON ALL FLESH
“ 17a And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh . . . ”
Joel appears to be one of the earlier prophets, although the precise time of his labors are uncertain. There are a number of allusions to his prophecies by other prophets.
➪ “Roar from Zion” (Amos 1:2 compared to Joel 3:16).
➪ “Mountains drop sweet wine” (Amos 9:13 compared to Joel 3:18).
➪ The Lord “repenting” of evil (Amos 7:3 compared to Joel 2:13).
➪ Devouring the deep and eating up part (Amos 7:4 compared with Joel 1:20).
➪ Heavenly bodies darkened (Isaiah 13:10 compared with Joel 2:10,31).
➪ Shaking heaven and earth (Isaiah 13:13 compared with Joel 3:15,16).
➪ Faces burning with shame and reproach (Isaiah 13:8 compared with Joel 2:6).
➪ Casting lots for the people (Obadiah 1:11 compared with Joel 3:3).
➪ Violence against Jacob (Obadiah 1:10 compared to Joel 3:19).
➪ The nearness of the chastening day of God (Obadiah 1:15 compared with Joel 1:15).
➪ Signs, wonders, and deliverance (Zechariah 12:2,9; 14:1, 5-11 compared with Joel 2:30-32)
If Joel prophesied before Isaiah, that would put him prior to 760 B.C. Amos, who appears to allude to Joel’s prophesy, lived and prophesied around 760 B.C. Zechariah prophesied around 750 B.C. Obadiah prophesied around 550 B.C. Based upon these generalities, the particular prophecy to which Peter refers was given somewhere between 800 and 600 years prior to this day of Pentecost.
For modern religious men, contemporary circumstances and needs are the emphasis of the hour. Men cry out for relevancy, and for things that will assist them in living happy and successful lives. However, there is a total absence of this sort of thing in our text. No one would have imagined that Jerusalem needed what is now going to be announced. The people drawn to behold what was taking place saw nothing pertinent in it – it only produced consternation in them. However, this was something that God was doing – something of which He had spoken centuries earlier. Nothing can possibly be more relevant in a world created by God than what He Himself is doing.
Since the people could not possibly have made a correlation between what they were seeing and what the prophets declared, Peter will show it to them. He will show them that their own Scriptures had spoken of this day, yet they knew it not.
IT SHALL COME TO PASS
“And it shall come to pass . . . ” Other versions read, “and it shall be,” NASB “it will be,” NRSV “it will come about,” BBE and “It will occur.” WILLIAMS
There is a certitude in the Word of God that is refreshing to those who are living by faith and being saved by hope. Faith cannot survive on a message or possibilities or probabilities. Hope will wither and die if all it has is the thought of something that might be. It is not wrong to consider the possibilities, but it must only be done after the consideration of certainties.
The prophets (Isaiah through Malachi) used this phrase – “it shall come to pass” – seventy-eight times. The words affirm an “eternal purpose” that cannot possibly be negated or altered. God affirms, “My counsel shall stand, and I will do all My pleasure” (Isa 46:10) Again He shouts to the world, “I have spoken it, I will also bring it to pass; I have purposed it, I will also do it” (Isa 46:11). And again He says, “I work, and who will reverse it?” NKJV (Isa 43:13). David affirmed, “The counsel of the LORD standeth for ever, the thoughts of His heart to all generations” (Psa 33:11). Again David wrote, “Whatsoever the LORD pleased, that did He in heaven, and in earth, in the seas, and all deep places” (Psa 135:6).
If these statements were not absolute truth, Peter could never have said “This is that which was prophesied by the prophet Joel; and it shall come to pass!” Satan could not stop it. His principalities and powers could not deter it. The chief priests and rulers of the Jews could not cause it to be delayed. Pilate and Herod were powerless to hinder it in any way. The inauguration of the New Covenant took place on the appointed day, and at the appointed hour, and without any modification from the original intention, announced centuries before by Joel.
Now Peter begins his explanation of the events.
IN THE LAST DAYS
“ . . . in the last days saith God . . . ” Other versions read, “in the last days says God,” NASB “in the last days . . . God declares,” NRSV and “in the last days – the Lord declares.” NJB
Here Peter is caught up in the spirit of the prophets, giving the sense of the text. Joel does not use the expression “last days,” but relates his prophecy to certain workings of the Lord with Israel. He uses the phrase, “And it shall come to pass afterward” (Joel 2:28). Peter here employs the words of Isaiah, who said, “And it shall come to pass in the last days . . . ” (Isa 2:2). Micah used the same phrase, denoting, as did Isaiah, the times of the Messiah (Micah 4:1). This is the last major division of time.
There is a sense in which the phrase “last days” pertains to the closing period of “the day of salvation.” Thus Paul, warning of a coming apostasy, writes around thirty years after Pentecost, “This know also, that in the last days perilous times shall come” (2 Tim 3:1). Peter does the same thing: “Knowing this first, that there shall come in the last days scoffers, walking after their own lusts” (2 Pet 3:3).
Yet, in our text, the phrase is used to describe the entire “day of salvation,” or period of the New Covenant – particularly of the initiation of that era. The book of Hebrews also uses the expression in this way. “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 unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds” (Heb 1:1-2).
From the perspective of our text, the closing period of time is viewed as the most productive one enlightened of all eras. In other words, the latter period of this world will be the time of the greatest revelation and opportunity. As when the water was turned into wine, God has “kept the good” for the last segment of human history (John 2:10). Such marvelous realties as justification (Rom 4:25; 5:18), eternal life (John 17:2-3), fellowship with Christ (1 Cor 1:9), and the “communion of the Holy Spirit” (2 Cor 13:10) are all being realized in “the last days.”
This means that, in the fullest sense of the word, “the last days” are not reserved for the “antichrist” (1 John 2:18), the “man of sin” (2 Thess 2:3), “the beast” (Rev 13:11-18; 19:19), and “the false prophet” (Rev 16:13; 19:20). These blotches on human history will have their day during the “latter times” (1 Tim 4:1), but they will not close out “the last days.” The “last days” will be brought to an end when the Lord appears in all of His glory. At that time, the seeming success of the wicked one will be brought to a grinding halt. As it is written, “And then the lawless one will be revealed, whom the Lord will consume with the breath of His mouth and destroy with the brightness of His coming” (2 Thess 2:8).
Until the Lord returns in all of His glory, “the day of salvation” and “the time accepted” is in place (2 Cor 6:2), and “whosoever will” may “take of the water of life freely” (Rev 22:17). What we have in this text is the beginning of this period of time.
I WILL POUR OUT OF MY SPIRIT
“ . . . I will pour out of My Spirit . . . ” Other versions read, “I will pour forth of My Spirit,” NASB “I will send out My Spirit,” BBE and “I will pour out a portion of My Spirit.” NAB
As I have pointed out previously, this is according to several prophecies, given long before this Pentecost.
➪ “For I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour My Spirit upon thy seed, and my blessing upon thine offspring” (Isa 44:3).
➪ “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, your old men shall dream dreams, your young men shall see visions” (Joel 2:28).
➪ “And also upon the servants and upon the handmaids in those days will I pour out My Spirit” (Joel 2:29).
➪ “And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the Spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn” (Zec 12:10).
The words “pour out” speak of copiousness, coming from a word that means “bestow or distribute largely, an abundant bestowal,” THAYER and “to give in abundance, cause to fully experience, generously provide.” FRIBERG This speaks of a lavish shedding forth of the Holy Spirit. It is not a moving of the Spirit “at times,” like Samson experienced (Judges 13:25).
This is what Jesus referred to as being “baptized with the Spirit” (Acts 1:5). It was being “endued with power from on high” (Lk 24:49). It was the experience to which Jesus referred when He said, “But you shall receive power when the Holy Spirit has come upon you” NKJV (Acts 1:8). It was “the promise of the Father,” for which the disciples had been waiting (Acts 1:4).
Notice that this is a baptism that was accomplished by pouring. Some find it difficult to reconcile the meaning of baptize (immerse or plunge into), with pouring. However, when you consider a lavish and abundant pouring, it is at once perceived that the recipients of this pouring were, indeed, immersed in the Spirit by this heavenly deluge.
The determining factor in this pouring forth of the Spirit was not the people receiving the Spirit, but the One administering the pouring forth. The basis for this marvelous act was death of Christ, through which sin was taken away and the devil destroyed (Heb 9:26; 2:14), and the resurrection of Christ through which He was “declared to be the Son of God with power” (Rom 1:4).
UPON ALL FLESH
“ . . . upon all flesh . . . ” Other versions read, “upon all mankind,” NASB “on all people,” NIV “on all humanity,” CSB and “on everyone.” GWN
It is important that we comprehend the prophecy Peter affirms is being fulfilled. It is not a prophesy about twelve men, or even one hundred and twenty disciples. What we have here is the beginning of something that involves all humanity. In fact, in speaking of all believers, Paul refers to the Spirit in the same manner. “ . . .according to His mercy He saved us, through the washing of regeneration and renewing of the Holy Spirit, whom He poured out on us abundantly through Jesus Christ our Savior” (Titus 3:5-6). It cannot be mere coincidence that the language is so similar.
I know of no prophesies of salvation, a Savior, the New Covenant, or anything pertaining to them that is regional, provincial, or only for a group of people with fleshly distinctions. No number of grammar studies, verb tenses, word antecedents, and the likes, can neutralize what Peter is saying. His inspired interpretation of the events is based upon Joel’s prophesy – a prophesy that involves “all flesh,” “all mankind,” NASB, “all humanity,” CSB and “everyone.” GWN
I hardly see how Peter could have made the matter any clearer – and yet he does elaborate, confirming that what Joel prophesied was, in fact, happening at that time.
SONS AND DAUGHTERS WILL PROPHESY
“ 17b . . . and your sons and your daughters shall prophesy . . . ”
Joel speaks with precision, leaving no doubt about what would take place “in the last days.” Also, in referring to Joel’s prophesy, Peter will leave no doubt about what was actually happening before the eyes and ears of the people. What Joel had foretold was taking place in Jerusalem, in the house where the disciples were gathered on the day of Pentecost. If this is not true, then Peter would be speaking words into the air, and adding further confusion to the moment.
SONS AND DAUGHTERS
“ . . . and your sons and your daughters . . .” Every version reads the same. No translator had any doubt about how the text reads. In this case, “all flesh,” or “everyone,” does not mean every single person, but representatives from every class. The pouring forth of the Spirit as prophesied by Joel, would be indiscriminating as regards gender: “sons and daughters.” This blessing would not be realized only by the sons, to the exclusion of the daughters. Is it possible for Joel to say it with any more clarity?
Some have great difficulty with this text, even though it is something revealed to Joel, and to Peter as well. Such people have no trouble understanding that when God sends the rain “on the just and on the unjust,” both classes receive the rain and enjoy the benefits of it (Matt 5:45). Yet, when the Lord reveals that one of the marks of “the last days” (not “day”) is that He will pour out His Spirit on “all flesh,” and that this includes “your sons and daughters,” these same people stand back aghast, as though this introduces some kind of theological difficulty. Is it not more likely that the difficulty is caused by their understanding? Who would dare to say that Christ would direct His church to function in contradiction of the revealed nature of this “day of salvation.”
PROPHESYING
“ . . . shall prophesy . . . ” Other versions read, “will be prophets,” BBE “will prophesy,” CSB “will speak what God has revealed,” GWN and “prophesy [telling forth the divine counsels].” AMPLIFIED
The evidence of the pouring forth of the Holy Spirit will not be some euphoric feeling, or some strange physical and unintelligent bodily reaction. The “sons” and “daughters shall prophesy.” The word from which “prophesy” is translated means “to speak forth by Divine inspiration, to predict . . . to utter forth, declare a thing which can only be known by Divine revelation . . . to teach, refute, reprove, admonish, comfort others,” THAYER “generally, of speaking with the help of divine inspiration proclaim what God wants to make known, preach, expound,” FRIBERG “proclaim God's message, preach; prophesy, predict; speak God's message intelligibly,” UBS “proclaim God's message, preach; prophesy, predict; speak God's message intelligibly,” LOUW-NIDA “to expound scripture, to speak and preach under the influence of the Holy Spirit,” LIDDELL-SCOTT and “proclaim or interpret a divine revelation.” GINGRICH
This particular word is the subject of some significant Pauline doctrine and exposition. He makes clear that this is a word relating to public declarations and mixed audiences. Some brief observations are in order, for Paul also speaks with regards to the nature of the days of the New Covenant.
➪ After affirming that “the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God,” Paul affirms that both men and women are to prophesy with a mind to honoring their head (1 Cor 11:3-5).
➪ All believers are urged to desire spiritual gifts, especially to be able to prophesy (1 Cor 14:1).
➪ The person who prophesies “speaketh unto men to edification, exhortation, and comfort” (1 Cor 14:3).
➪ Paul said he would like everyone in the church to “prophesy” (1 Cor 14:5).
➪ Paul poses a scenario of a gathering where everyone is prophesying, and someone who does not believe, or is unlearned in the ways of God, enters the assembly. That person is convicted by the prophesying he hears, and acknowledges the presence of God in the assembly (1 Cor 14:24-25).
➪ Paul categorically states, “ye may all prophesy one by one, that all may learn and be comforted” (1 Cor 14:31).
➪ Paul again exhorts the whole church to “covet to prophesy” (1 Cor 14:39).
The persons who would take upon themselves to exclude the women from these texts have a gargantuan task before them. They must contradict Joel, Peter, and Paul, to espouse their view.
In addition to the doctrinal implications of any such contradicting position, we have the very events of our text to consider. Peter, filled with the Holy Spirit, affirms that Joel’s prophesy is being fulfilled at that present time: “this is that!” Unless his words were empty and filled with air, what Joel had prophesied was actually taking place at that time: sons and daughters were prophesying. If that was not taking place, then in what sense was Joel’s prophesy being fulfilled? And why did Peter refer to something as being presently exhibited if it was not taking place at all? How would this have set with those “devout men” who were listening to him – men who had a working knowledge of the Scriptures?
In the matter of granting spiritual insight and the ability to speak it forth, whether one is a son or a daughter will have no bearing on the experience. That is the not basis of Divine determination. For that matter salvation itself, and the world to come for which it prepares us, recognize no such distinctions (Gal 3:28; Matt 22:50).
ANOTHER IMPLICATION
Also, precisely how does this fit in with the motion that ONLY the apostles had been “baptized” with the Holy Spirit? Or, was the baptism unrelated to Joel’s prophesy? What of those who say only “the twelve” had been speaking? How would that circumstance possibly have fulfilled Joel’s prophesy, who said not so much as a word about the Spirit being poured upon a limited class of people?
How can “all flesh” and “sons” and “daughters” be in any sense descriptive of “the twelve?” What rules of grammar can cause Joel’s prophesy to be fulfilled in a unique and isolated gathering of “the twelve,” with them alone receiving “the promise of the Father,” and them alone speaking “the wonderful works of God?” The whole idea that such a thing is possible is nothing more than a foolish tradition, and is to be rejected as spurious, injurious, and contradictory of the very nature of the day of salvation.
No amount of reasoning can sanctify such a view, or justify its acceptance and propagation. After all of the explanations have been given, we must still confront the “sons” and “daughters” of our text.
YOUNG AND OLD WILL HAVE INSIGHT
“ 17c . . . and your young men shall see visions, and your old men shall dream dreams.”
Not only is “the day of salvation” marked by a lack of distinction on the basis of gender, it is also without discrimination as regards age.
YOUNG MEN SHALL SEE VISIONS
“ . . . and your young men shall see visions . . . ” Other versions read, “your young people shall see visions,” NJB “your young men will have visions,” WILLIAMS and “your young men shall see visions (hdivinely granted appearances).” AMPLIFIED
The word from which “young men” is translated is neani,skoi (neh-an-is-koi). Lexically it means, “youth,” THAYER and “a young man beyond the age of puberty, but before marriage.” LOUW-NIDA From the standpoint of the flesh, “young men” are immature, and have not had sufficient experience.
A “vision” is a phenomenon where the individual is given to see things inaccessible to the natural senses. It is as though the curtain of obscuring nature is pulled aside and the individual is given glimpses of hidden things. Men who had visions include Abraham (Gen 15:1), Ezekiel (Ezek 8:4), Daniel (Dan 7:2; 8:1), Obadiah (Obad 1:1),and Habakkuk (Hab 2:2). The witness of the transfiguration of Jesus, with Moses and Elijah speaking with Him is referred to as a “vision” (Matt 17:9). When Gabriel the angel appeared to Zacharaias, announcing the birth of John the Baptist, it was called a “vision” (Lk 1:22).
During the time of Moses, God said He would speak to prophets by means of a “vision,” even though it was inferior to the way in which He spoke to Moses (Num 12:6-8). There were also lengthy periods of time when no vision at all was given to the people – such as the time when young Samuel came on the scene (1 Sam 3:1). So far as the Scriptural record is concerned, visions were exceedingly rare for the first 4,000 years of human history.
However, when the Lord poured forth Hi