“But this is that which has been spoken through the prophet Joel.”

He then explains what is really happening. Quoting Scriptures which may well have recently been drawn to his attention by Jesus, and citing the prophet Joel who had spoken of a coming effusion of the Spirit in the days when God began to act, he declares that God had now begun His promised work of ‘the last days’. ‘This is that’ indicates that what they are seeing this day is a part of that pouring out of the Spirit promised by Joel. Let them now recognise that the days of promise and warning are now here. In the context of Acts Luke has in mind the working of the Spirit which he will describe all through the Book of Acts.

Fuente: Commentary Series on the Bible by Peter Pett

Act 2:16. This is that which was spoken, &c. Respecting this remarkable prophesy, we refer to the notes on Joe 2:28; Joe 2:32 just observing, that if this miraculous effusion of the Holy Spirit had not been foretold, the argument for the truth of Christianity from it, would have been fully conclusive; but as it was referred to in the Old Testament, it might dispose the minds of the Jews still more to regard it, as it was indeed the more remarkable. The reader will not omit to compare the passages in the margin.

Fuente: Commentary on the Holy Bible by Thomas Coke

Act 2:16-17 . But this (which has just taken place on the part of those assembled, and has been accounted among you as the effect of drunkenness) is the event, which is spoken of by the prophet Joel .

Joe 3:1-5 (LXX. Act 2:28-31 ) is freely quoted according to the LXX. The prophet, speaking as the organ of God, describes the which shall directly precede the dawn of the Messianic period, namely first the general effusion of the fulness of the Holy Spirit, and then frightful catastrophes in heaven and on earth. This prophecy, Peter says, has now entered upon its accomplishment.

] and it will be the case : quite according to the Hebrew (and the LXX.) . The in the prophetic passage connects it with what precedes, and is incorporated in the citation.

] The LXX., agreeing with the Hebrew, has only . Peter has inserted for it the familiar expression (Isa 2:2 ; Mic 4:1 , al.) by way of more precise definition (as Kimchi also gives it; see Lightfoot). This denotes the last days of the pre-Messianic period the days immediately preceding the erection of the Messianic kingdom (which, according to the N. T. view, could not but take place by means of the speedily expected Parousia of Christ); see 2Ti 3:1 ; Jas 5:3 ; and as regards the essential sense, also Heb 1:1 . Comp. Weiss, Petrin. Lehrbegr. p. 82 f.

] a later form of the future. Winer, p. 74 [E. T. 91]. The outpouring figuratively denotes the copious communication. Tit 3:6 ; Act 10:45 . Comp. Act 1:5 , and see on Rom 5:5 .

] deviating from the Hebrew . The partitive expression (Bernhardy, p. 222) denotes that something of the Spirit of God conceived as a whole a special partial emanation for the bestowal of divers gifts according to the will of God (Heb 2:4 ; 1Co 12 ) will pass over to every individual ( [126] ).

every flesh , i.e. omnes homines , but with the accessory idea of weakness and imperfection , which the contrast of the highest gift of God, that is to be imparted to the weak mortal race, here presents. Comp. Rom 3:20 ; Gal 2:16 ; 1Co 1:29 ; Mat 24:22 ; Luk 3:6 . In Joel certainly refers to the people of Israel , conceived, however, as the people of God , the collective body of whom (not merely, as formerly, individual prophets) shall receive the divine inspiration. Comp. Isa 54:13 ; Joh 6:45 . But as the idea of the people of God has its realization, so far as the history of redemption is concerned, in the collective body of believers on Christ without distinction of nations; so also in the Messianic fulfilment of that prophecy meant by Peter, and now begun, what the prophet has promised to all flesh is not to be understood of the Jewish people as such (van Hengel, appealing to Act 2:39 ), but of all the true people of God, so far as they believe on Christ . The first Messianic effusion of the Spirit at Pentecost was the beginning of this fulfilment, the completion of which is in the course of a progressive development that began at that time with Israel, and as respects its end is yet future, although this end was by Peter already expected as nigh.

describes the effects of the promised effusion of the Spirit. , afflatu divino loquentur (Mat 7:22 ), is by Peter specially recognised as a prediction of that apocalyptically inspired speaking, which had just commenced with the . This we may the more warrantably affirm, since, according to the analogy of Act 19:6 , we must assume that that speaking was not mere glossolalia in the strict sense, but, in a portion of the speakers’ prophecy . Comp. the spiritual speaking in Corinth.

] the male and female members of the people of God, i.e. all without exception. Peter sees this also fulfilled by the inspired members of the Christian theocracy, among whom, according to Act 1:14 , there were at that time also women .

] visions in waking and in sleeping , as forms of the of God, such as often came to the prophets. This prophetic distinction, Joel predicts, will, after the effusion of the Spirit in its fulness, become common property . The fulfilment of this part of the prophecy had, it is true, not yet taken place among the members of the Christian people of God, but was still before them as a consequence of the communication of the Spirit which had just occurred; Peter, however, quotes the words as already fulfilled (Act 2:16 ), because their fulfilment was necessarily conditioned by the outpouring of the Spirit, and was consequently already in idea included in it.

belong likewise, as the preceding clause ( ), to the representation of the collective body as illustrated per . The correspond to the lively feelings of youth ; , to the lesser excitability of more advanced age ; yet the two are to be taken, not as mutually exclusive, but after the manner of parallelism .

The verb, with the dative of the cognate noun, is here ( ., they will dream with dreams ; comp. Joe 3:1 ) a Hebraism , and does not denote, like the similar construction in classic Greek, a more precise definition or strengthening of the notion conveyed by the verb (Lobeck, Paral. p. 524 f.).

[126] The impersonality of the Spirit is not thereby assumed (in opposition to Weiss, bibl. Theol . p. 136), but the distribution of the gifts and powers, which are represented as a partial effusion of the Spirit on individuals. For the personality of the Spirit, comp. especially the saying of Peter, Act 5:3 .

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

16 But this is that which was spoken by the prophet Joel;

Ver. 16. But this is that ] Thus the Old Testament is fulfilled in the New.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

16 .] This prophecy is from the LXX, with very slight variations. Where the copies differ, it agrees with the Alexandrine. The variations, &c., are noticed below.

, ‘this is ,’ i.e. ‘this is the fact, at which those words pointed.’ See a somewhat similar expression, Luk 24:44 .

Fuente: Henry Alford’s Greek Testament

this is that, &. c. Quoted from Joe 2:28-31. See App-183.

by = through. App-104. Act 2:1.

Fuente: Companion Bible Notes, Appendices and Graphics

16.] This prophecy is from the LXX, with very slight variations. Where the copies differ, it agrees with the Alexandrine. The variations, &c., are noticed below.

, this is, i.e. this is the fact, at which those words pointed. See a somewhat similar expression, Luk 24:44.

Fuente: The Greek Testament

Act 2:16. , but) These are not drunken, saith he, but filled with the Spirit.-, this) These things are wisely spoken before those things which are mentioned in Act 2:22. The mention of the most glorious advent to judgment renders all things which are stated concerning Jesus Christ the more illustrious and effective.

Fuente: Gnomon of the New Testament

the prophet: Joe 2:28-32

Reciprocal: Eze 37:14 – shall put Joe 1:1 – to Luk 4:21 – This day Act 1:5 – but Act 2:38 – and ye Act 17:3 – Opening Eph 1:13 – holy

Fuente: The Treasury of Scripture Knowledge

6

The passage to which Peter refers and quotes is in Joe 2:28-32. The pronoun this refers to the entire line of events that was predicted by the prophet, and that had just started with the descent of the Holy Spirit upon the apostles. Having made the reference to Joel’s prediction, Peter goes ahead and quotes the entire passage, although some of the things will not take place on the day of Pentecost. The things predicted were to begin their fulfillment at that time, and others were to come at the proper time later, which will be explained as the commenting on the verses proceeds.

Fuente: Combined Bible Commentary

Act 2:16. This is that which was spoken by the prophet Joel. This, namely, the wonderful utterances of praise, the crowds from so many nations had been just listening to. The quotation, with a few unimportant variations (which will be noticed in their places), is from the LXX., Joe 3:1-5, Hebrew, Act 2:28-30. The passage from Joel is describing the signs which were to herald the beginning of the Messianic period, the last days of the worlds history.

Fuente: A Popular Commentary on the New Testament

Act 2:16-21. But this is that which was spoken by the Prophet Joel But there is another and better way of accounting for what you see and hear. It is the accomplishment of a remarkable prophecy, in its primary and literal sense intended of these times, and this event. Of this whole paragraph see the notes on Joe 2:28-32, where it is explained at large. It shall come to pass in the last days So the times of the Messiah are frequently called, the gospel being the last dispensation of divine grace; I will pour out of my Spirit Not on the day of pentecost only; upon all flesh On persons of every age, sex, and rank. And your young men shall see visions In young men the outward senses are most vigorous, and the bodily strength is entire, whereby they are best qualified to sustain the shock which usually attends the visions of God. In old men the internal senses are most vigorous, suited to divine dreams. Not that the old are wholly excluded from the former, or the young from the latter. And upon my servants On those who are literally in a state of servitude. And I will show prodigies in heaven above, and signs on earth beneath Great revelations of grace are usually attended with great judgments on those who reject it. In heaven Treated of, Act 2:20. On earth Described in this verse. Such signs were those mentioned Act 2:22, before the passion of Christ; which are so mentioned as to include also those at the very time of the passion and resurrection, at the destruction of Jerusalem, and at the end of the world. Terrible, indeed, were those prodigies in particular, which preceded the destruction of Jerusalem: such as the flaming sword hanging over the city, and the fiery comet, pointing down upon it for a year; the light that shone upon the temple and the altar in the night, as if it had been noon-day; the opening of the great and heavy gate of the temple without hands; the voice heard from the most holy place, Let us depart hence; the admonition of Jesus, the son of Ananus, crying, for seven years together, Wo, wo, wo; the vision of contending armies in the air, and of intrenchments thrown up against a city there represented; the terrible thunders and lightnings, and dreadful earthquakes, which every one considered as portending some great evil: all which, through the singular providence of God, are particularly recorded by Josephus. Blood War and slaughter. Fire Burning of houses and towns, involving all in clouds of smoke. See the notes on Isa 66:6; Luk 21:11. The moon shall be turned into blood A bloody colour; before the day of the Lord Eminently the last day; though not excluding any other day or season, wherein the Lord shall manifest his glory, in taking vengeance on his adversaries. But whosoever shall call on the name of the Lord This expression implies the whole of religion, and particularly prayer uttered in faith; shall be saved From all those plagues: from sin and hell. See on Joe 2:32.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

16-18. Peter continues: (16) “But this is that which was spoken through the prophet Joel; (17) And it shall come to pass in the last days, says God, I will pour out from 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 men-servants and on my maid-servants, in those days, I will pour out from my Spirit, and they shall prophesy.”

From this passage it is evident that the immediate effects of the outpouring of the Spirit, so far as the recipients are concerning, are mental, and not moral effects. The prophesy contemplates, not a miraculous elevation of the moral nature, but an inspiration of the mind, by which prophesy, and prophetic dreams and visions would be experienced. If the entrance of the Holy Spirit into men, to operate by an abstract exertion of divine power, which is certainly the nature of the operation here contemplated, was designed to take effect immediately upon the heart, it is certainly most unaccountable, that neither by the prophet foretelling the event, not by Luke describing it, is one word said in reference to such an effect. On the contrary, the only effects foretold by the prophet are dreams, visions, and prophesy, and the only one described by the historian is that species of prophesy which consists in speaking in unknown tongues. We desire to note such observations as this, wherever the text suggests them, in order to correct prevailing errors upon this subject. It will be found the uniform testimony of recorded facts, that the power of the Holy Spirit took immediate effect upon the intellectual faculties, leaving the moral nature of inspired men to the effect of the ideas revealed, in precisely the same manner that the hearts of their hearers were affected by the same ideas when uttered by inspired lips.

It is quite common with pedobaptist writers and speakers to make use of the expression, “I will pour out my Spirit,” to prove that pouring may be the action of baptism. The substance of the argument, as stated by Dr. Alexander, as follows: “The extraordinary influences of the Holy Spirit are repeatedly described, both in the language and the types of the Old Testament, as poured on the recipient. . . . This effusion is the very thing for which they (the apostles) are here told to wait; and therefore, when they heard it called a baptism, whatever may have been the primary usage of the word, they must have seen its Christian sense to be compatible with such an application.” That the apostles must have expected something to occur, in their reception of the Holy Spirit, to which the term baptism would properly apply, is undoubtedly true, for Jesus had promised that they should be baptized in the Holy Spirit. But, in the event itself, there are two facts clearly distinguishable, and capable of separate consideration: 1st. The coming of the Holy Spirit upon them, called an outpouring. 2d. The effect which followed this coming. It is important to inquire to which of these the term baptism is applied. Dr. Alexander, and those who argue with him, assume that it is applied to the former. He says, “This effusion is the very thing,” which they had “heard called a baptism.” If this assumption is true, then the conclusion follows, that baptism consisted in that movement of the Spirit expressed by the word pour: otherwise there would be no ground for the assumption that the word pour is used as an equivalent for the word baptize. If the act of pouring, then, was the baptism, most undoubtedly the thing poured, was the thing baptized; but it was the Holy Spirit that was poured, and not the apostles; hence, the Holy Spirit, and not the apostles, was baptized.

The absurdity of this conclusion drives us back to search for the baptism in the effect of the outpouring, rather than in the outpouring itself. This, indeed, the language of the Savior unquestionably requires; for he says, “You shall be baptized.” These words express an effect of which they were to be the subjects. This effect can not be expressed by the term pour, for the apostles were not and could not be poured. The effect was to depend upon the coming or pouring; for Jesus explains the promise, “You shall be baptized in the Spirit,” by saying, “You shall receive power when the Holy Spirit comes upon you.” This is still further proof that it is an effect which the outpouring of the Spirit produced, that is called a baptism. But if it be said, that, at any rate, we have here a baptism effected by pouring, we reply that this very fact proves the baptism and the pouring to be two different things; and that an immersion may be effected by pouring.

We further remark, that there was no literal pouring in the case; for the Holy Spirit is not a liquid, that it might be literally poured. The term pour, here, is used metaphorically. In our vague conception of the nature of Spirit, there is such an analogy between it and a subtle fluid, that the action, which, in the plain style of the Savior, is called a coming of the Spirit, may, in the highly figurative style of the prophet Joel, be properly styled an outpouring of the Spirit. The analogy, therefore, which justifies the use of the word pour, is not that between baptism and the act of pouring, but that between a subtle fluid and our inadequate conceptions of spirit.

We now proceed to consider the propriety of styling the effect in question an immersion. When Jesus said, “John baptized in water, but you shall be baptized in the Holy Spirit,” his words suggested an analogy between John’s baptism and that of the Spirit. But they could not have so far mistaken this analogy as to suppose that their bodies were to be subjects of the Spirit baptism, for this is forbidden by the very nature of the case. But they would naturally expect that their spirits would be the subjects of the baptism in the Spirit, as their bodies had been of the baptism in water. The event corresponded to this expectation; for they were “filled with the Holy Spirit;” he pervaded and possessed all their mental powers, so that, as Jesus had promised, it was not they that spoke, but the Spirit of their Father that spoke in them. Their spirits were as literally and completely immersed in the Holy Spirit, as their bodies had been in the waters of Jordan.

Fuente: McGarvey and Pendleton Commentaries (New Testament)

Verse 16

Joel; Joel 2:28-32.

Acts 2:17,18. Prophesy,–see visions,–dream dreams. These are metaphorical expressions, denoting, in a general manner, all special communications from the Spirit of God.

Acts 2:19,20. These, also, are figurative expressions, referring to the portentous events which preceded the destruction of Jerusalem.

Fuente: Abbott’s Illustrated New Testament

2:16 But this is that which was spoken by the {k} prophet Joel;

(k) There is nothing that can dissolve questions and doubt except testimony taken out of the Prophets: for men’s reasonings may be overturned, but God’s voice cannot be overturned.

Fuente: Geneva Bible Notes

Was Peter claiming that the Spirit’s outpouring on the day of Pentecost fulfilled Joel’s prophecy (Joe 2:28-32)? Conservative commentators express considerable difference of opinion on this point. This is an interpretive problem because not only Joel but other Old Testament prophets prophesied that God would give His Spirit to individual believers in the future (Isa 32:15; Isa 44:3; Eze 36:27; Eze 37:14; Eze 39:29; Zec 12:10). Moreover John the Baptist also predicted the pouring out of God’s Spirit on believers (Mat 3:11; Mar 1:8; Luk 3:16; Joh 1:33).

Some commentators believe that Peter was claiming that all of what Joel prophesied happened that day.

"The fulfillment of the prophecy of Joel which the people had just witnessed was a sign of the beginning of the Messianic age . . ." [Note: F. J. Foakes-Jackson, The Acts of the Apostles, p. 15.]

"What was happening was to be seen as the fulfillment of a prophecy by Joel. . . . Peter regards Joel’s prophecy as applying to the last days, and claims that his hearers are now living in the last days. God’s final act of salvation has begun to take place." [Note: Marshall, The Acts . . ., p. 73. For refutation of the view that the fulfillment of Joel 2 in Acts 2 has removed any barriers to women clergy, see Bruce A. Baker, "The New Covenant and Egalitarianism," Journal of Dispensational Theology 12:37 (December 2008):27-51.]

"For Peter, this outpouring of the Spirit began the period known in Scripture as the ’last days’ or the ’last hour’ (1Jn 2:18), and thus the whole Christian era is included in the expression." [Note: Kent, p. 32. See also Longenecker, pp. 275-76; John R. W. Stott, The Message of Acts, p. 73; Barrett, 1:135-39; and Robertson, 3:26-28.]

Other scholars believe God fulfilled Joel’s prophecy only partially. Some of these, for example, believed that He fulfilled Act 2:17-18 on the day of Pentecost, but He will yet fulfill Act 2:19-21 in the future. [Note: Ironside, pp. 46-48; Zane C. Hodges, "A Dispensational Understanding of Acts 2," in Issues in Dispensationalism, pp. 168-71. See also Homer Heater Jr., "Evidence from Joel and Amos," in A Case for Premillennialism: A New Consensus, pp. 157-64; Walter C. Kaiser Jr., Back Toward the Future: Hints for Interpreting Biblical Prophecy, p. 43; and Daniel J. Treier, "The Fulfillment of Joel 2:28-32: A Multiple-Lens Approach," Journal of the Evangelical Theological Society 40:1 (March 1997):13-26.] I believe the following explanation falls into this category.

"This clause does not mean, ’This is like that’; it means Pentecost fulfilled what Joel had described. However, the prophecies of Joel quoted in Act 2:19-20 were not fulfilled. The implication is that the remainder would be fulfilled if Israel would repent." [Note: Toussaint, p. 358. Cf. Pentecost, p. 271.]

"Certainly the outpouring of the Spirit on a hundred and twenty Jews could not in itself fulfill the prediction of such outpouring ’upon all flesh’; but it was the beginning of the fulfillment." [Note: Bruce, Commentary on . . ., p. 68. See also Bock, Dispensationalism, . . ., pp. 47-48; Ladd, pp. 1127-28; Kenneth L. Barker, "The Scope and Center of Old and New Testament Theology and Hope," in Dispensationalism, Israel and the Church, pp. 325-27; Robert L. Saucy, The Case for Progressive Dispensationalism, pp. 74, 178-80; and D. A. Carson, Exegetical Fallacies, p. 61.]

Still others believe Peter was not claiming the fulfillment of any of Joel’s prophecy. They believe he was only comparing what had happened with what would happen in the future as Joel predicted.

"Peter was not saying that the prophecy was fulfilled at Pentecost or even that it was partially fulfilled; knowing from Joel what the Spirit could do, he was simply reminding the Jews that they should have recognized what they were then seeing as a work of the Spirit also. He continued to quote from Joel at length only in order to be able to include the salvation invitation recorded in Act 2:21." [Note: Charles C. Ryrie, The Acts of the Apostles, pp. 20-21. See also McGee, 4:519; and Warren W. Wiersbe, "Joel," in The Bible Exposition Commentary/Prophets, p. 333.]

"It seems quite obvious that Peter did not quote Joel’s prophecy in the sense of its fulfillment in the events of Pentecost, but purely as a prophetic illustration of those events. As a matter of fact, to avoid confusion, Peter’s quotation evidently purposely goes beyond any possible fulfillment at Pentecost by including events in the still future day of the Lord, preceding kingdom establishment (Act 2:19-20). . . . In the reference there is not the slightest hint at a continual fulfillment during the church age or a coming fulfillment toward the end of the church age." [Note: Merrill F. Unger, "The Significance of Pentecost," Bibliotheca Sacra 122:486 (April-June 1965):176-77. See also John Nelson Darby, Meditations on the Acts of the Apostles, 1:17; and idem, Synopsis of the Books of the Bible, 4:13. Underlining added for clarification.]

"Virtually nothing that happened in Acts 2 is predicted in Joel 2. What actually did happen in Acts two (the speaking in tongues) was not mentioned by Joel. What Joel did mention (dreams, visions, the sun darkened, the moon turned into blood) did not happen in Acts two. Joel was speaking of the outpouring of the Holy Spirit on the whole of the nation of Israel in the last days, while Acts two speaks of the outpouring of the Holy Spirit on the Twelve Apostles or, at most, on the 120 in the Upper Room. This is a far cry from Joel’s all flesh. However, there was one point of similarity, an outpouring of the Holy Spirit, resulting in unusual manifestations. Acts two does not change or reinterpret Joel two, nor does it deny that Joel two will have a literal fulfillment when the Holy Spirit will be poured out on the whole nation of Israel. It is simply applying it to a New Testament event because of one point of similarity." [Note: Arnold G. Fruchtenbaum, Israelology: The Missing Link in Systematic Theology, pp. 844-45. See also Arno C. Gaebelein, The Acts of the Apostles: An Exposition, p. 53; Thomas D. Ice, "Dispensational Hermeneutics," in Issues in Dispensationalism, p. 41; Renald E. Showers, Maranatha: Our Lord, Come! A Definitive Study of the Rapture of the Church, pp. 36-38; Merrill F. Unger, Zechariah, p. 215; and Wiersbe, 1:409. Underlining added for clarification.]

"Peter did not state that Joel’s prophecy was fulfilled on the day of Pentecost. The details of Joe 2:30-32 (cp. Act 2:19-20) were not realized at that time. Peter quoted Joel’s prediction as an illustration of what was taking place in his day, and as a guarantee that God would yet completely fulfill all that Joel had prophesied. The time of that fulfillment is stated here (’aferward,’ cp. Hos 3:5), i.e. in the latter days when Israel turns to the LORD." [Note: The New Scofield Reference Bible, p. 930. Underlining added for clarification.]

I prefer this second view. Some writers have pointed out that the phrase "this is what" (touto estin to) was a particular type of expression called a "pesher."

"His [Peter’s] use of the Joel passage is in line with what since the discovery of the DSS [Dead Sea Scrolls] we have learned to call a ’pesher’ (from Heb. peser, ’interpretation’). It lays all emphasis on fulfillment without attempting to exegete the details of the biblical prophecy it ’interprets.’" [Note: Longenecker, p. 275.]

Peter seems to have been claiming that what God had predicted through Joel for the end times was analogous to the events of Pentecost. The omission of "fulfilled" here may be deliberate to help his hearers avoid concluding that what was happening was the complete fulfillment of what Joel predicted. It was similar to what Joel predicted.

Peter made a significant change in Joel’s prophecy as he quoted it from the Septuagint, and this change supports the view that he was not claiming complete fulfillment. First, he changed "after this" (Joe 2:28) to "in the last days" (Act 2:17). In the context of Joel’s prophecy the time in view is the day of the Lord: the Tribulation (Joe 2:30-31) and the Millennium (Joe 2:28-29). Peter interpreted this time as the last days. Many modern interpreters believe that when Peter said "the last days" he meant the days in which he lived. However, he was not in the Tribulation or the Millennium. Thus he looked forward to the last days as being future. The "last days" is a phrase that some New Testament writers used to describe the age in which we live (2Ti 3:1; Heb 1:2; Jas 5:3; 1Pe 1:5; 1Pe 1:20; 2Pe 3:3; 1Jn 2:18; Jud 1:18), but in view of what Joel wrote that must not be its meaning here. In the Old Testament "the last days" refers to the days before the age to come, namely, the age of Messiah’s earthly reign. That is what it means here.

There are some similarities between what Joel prophesied would come "after this" (Joe 2:28) and what happened on Pentecost. The similarities are why Peter quoted Joel. Yet the differences are what enable us to see that this prophecy was not completely fulfilled then. For example, God had not poured out His Spirit on "all mankind" (Act 2:17), as He will in the future. He had only poured out His Spirit on some believers in Jesus. Joel referred to deliverance in the Tribulation (Joe 2:32), but Peter applied this offer to those who needed salvation in his audience. Joel referred to Yahweh as the LORD, but Peter probably referred to Jesus as the Lord (cf. Act 1:24).

Many dispensationalists understand Peter as saying that Joel’s prophecy was fulfilled initially or partially on Pentecost (view two above). Progressive dispensationalists believe that the eschatological kingdom age of which Joel spoke had begun. Therefore the kingdom had come in its first phase, which they view as the church. The New Covenant had begun, and the Holy Spirit’s indwelling was a sign of that, but that does not mean the messianic reign had begun. The Old Covenant went into effect some 500 years before any king reigned over Israel, and the New Covenant went into effect at least 2,000 years before Messiah will reign over Israel and the world. The beginning of these covenants did not signal the beginning of a king’s reign. One progressive dispensationalist wrote, ". . . the new covenant is correlative to the kingdom of God . . ." [Note: Saucy, The Case . . ., p. 134.] I disagree with this.

Not all normative dispensationalists agree on the interpretation. By "normative dispensationalists" I mean traditional dispensationalists, not progressives, including classical and revised varieties. [Note: See Craig A. Blaising, Progressive Dispensationalism, pp. 9-56, for these labels.] Some of them, like Toussaint, see a partial fulfillment on Pentecost, while others, like Ryrie, see no fulfillment then.

How one views the church will affect how he or she understands this passage. If one views the church as the first stage of the messianic kingdom, as progressive dispensationalists do, then he or she may see this as the fulfillment of Old Testament prophecies about the outpouring of the Spirit in the eschatological age. If one views the church as distinct from the messianic (Davidic) kingdom, then one may or may not see this as a partial fulfillment. It seems more consistent to me to see it as a partial fulfillment and as a similar outpouring, specifically the one Jesus predicted in the Upper Room (Joh 14:16-17; Joh 14:26; Joh 15:26; Joh 16:7). Some normative dispensationalists who hold the no fulfillment position distinguish baptism with the Spirit, the future event, from baptism by the Spirit, the Pentecost event. [Note: E.g., Merrill F. Unger, The Baptizing Work of the Holy Spirit.] There does not seem to me to be adequate exegetical basis for this distinction. [Note: See Saucy, The Case . . ., p. 181.]

"Realized eschatologists and amillennialists usually take Peter’s inclusion of such physical imagery [i.e., "blood, and fire, and vapor of smoke," and "the sun will be turned into darkness, and the moon into blood"] in a spiritual way, finding in what happened at Pentecost the spiritual fulfillment of Joel’s prophecy-a fulfillment not necessarily tied to any natural phenomena. This, they suggest, offers an interpretative key to the understanding of similar portrayals of natural phenomena and apocalyptic imagery in the OT." [Note: Longenecker, p. 276.]

By repeating, "And they will prophesy" (Act 2:18), which is not in Joel’s text, Peter stressed prophecy as a most important similarity between what Joel predicted and what his hearers were witnessing. God was revealing something new through the apostles. Peter proceeded to explain what that was.

Another variation of interpretation concerning the Joel passage that some dispensationalists espouse is this. They believe that Peter thought Joel’s prophecy could have been fulfilled quite soon if the Jewish leaders had repented and believed in Jesus. This may be what Peter thought, but it is very difficult to be dogmatic about what might have been in Peter’s mind when he did not explain it. Jesus had told the parable of the talents to correct those "who supposed that the kingdom of God was going to appear immediately" (Luk 19:11-27). He also predicted that "the kingdom of God will be taken away from you [Jews], and given to a nation producing the fruit of it" (Mat 21:43). Daniel predicted that seven years of terrible trouble were coming on the Jews (Dan 9:24-27; cf. Matthew 24-25). So there had to be at least seven years of tribulation between Jesus’ ascension and His return. If advocates of this view are correct, Peter either did not know this, or he forgot it, or he interpreted the Tribulation as a judgment that God would not send if Israel repented. Of course, Peter did not understand, or he forgot, what the Old Testament revealed about God’s acceptance of Gentiles (cf. ch. 10). Peter may have thought that Jesus would return and set up the kingdom immediately if the Jewish leaders repented, but it is hard to prove conclusively that God was reoffering the kingdom to Israel at this time. There are no direct statements to that effect in the text. More comments about this reoffer of the kingdom view will follow later.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)