As our title indicates, we intend to take the second chapter of Acts as our theme, and readers will probably be aware that the words of verse 38, from which our subject is taken, are usually interpreted in one of two ways:
- That the gift of the Holy Spirit, not necessarily conferring the power to work miracles, is available to believers in every age to comfort and sustain; and
- That the words, “to you, and to your children, and to all that are afar off, even as many as the Lord ,our God shall call” limit the operation of the gift to two generations, and incorporate both Jew and Gentile (those that are afar off), upon whom the Spirit was poured forth in the Apostolic age, and then subsequently withdrawn.
It is suggested that both the above views have missed an essential feature of Peter’s argument in this chapter. The first completely so, in that it offers to believers a false hope that has no substance either in the words of Peter, or in other scripture. The second, by adopting an interpretation which, while plausible enough, seems to the writer to strain the sense of the words and cause confusion in the minds of many. We hold the view, however, that the conclusion drawn that the Spirit was withdrawn at the end of the Apostolic age is nevertheless right, although neither of the two views expressed above can be proved from Acts 2, as both are completely outside the scope of Peter’s argument.
With regard to the first suggestion, i.e. that the gift of the Holy Spirit is available to all believers in every age, we merely offer some comments that would seem to preclude such an idea:
- There are instances in the book of Acts where men repented and were baptized, but did not receive the gift of the Holy Spirit (e.g. Acts 8:5-17 – the Samaritans). Particularly relevant is verse 15. It indicates that it was necessary for Peter and John to pray that the Holy Spirit might be given to them. Surely this emphasizes that it was not a gift received by every individual automatically, but was bestowed at God’s discretion.
- The evident token that the Spirit had been poured out on the apostles was the fact that they spoke with tongues. There is not the slightest suggestion in Acts 2 that the bestowal of the gift of the Spirit had any other effect, or that those who heard the words of Peter would have expected to receive anything other than a similar miraculous power.
- To emphasize that such power was not what they needed, and that some source of inner strength and comfort was required, is to impose our thinking upon the chapter. That they needed strength and comfort no one doubts. To suggest from these words that this came directly to their hearts through the gift of the Spirit is bad exposition. We know that the miraculous gift of the Spirit was necessary for the growth and wellbeing of the early Church, for God gave it. Who then are we to doubt that this is the phenomenon to which the words refer? To suggest that the description of the believers’ joy and fellowship at the conclusion of the chapter (verses 41-47) is evidence of the inward reality of the Spirit is of no relevance. The Samaritans had a similar experience before they received the Holy Spirit (ch.8:8) There are also other instances where, significantly, there is no mention of the gift of the Spirit, e.g. Acts 8:39; 16:34.
- Is it conceivable that by the words “even as many as the Lord our God shall call” Peter was referring to believers of all ages? We do not doubt the power of inspiration to move Peter to speak things he did not understand, but it does appear that until the events of ch.10 Peter’s vision was limited, and did not extend to the question of the salvation of the Gentiles. (In fact, in that instance the Holy Spirit was given to Cornelius and his household before baptism, and they spoke with tongues, to convince those of the circumcision that they need have no reservations about receiving Gentiles into the Church.) The phrase, then, is not all-embracing, but is limited by the words that precede it, i.e. “the promise is unto you and to your children; and to all them that are afar off.” That is, as many of them as the Lord should call.
To get to the heart of Peter’s message it is essential to notice the final words of his address as recorded (verse 40):
“And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation.”
Can we discover what some, at least, of these “many other words” were? We suggest that, apart from the quotations from the Psalms (i.e. Ps. 16, 110 and 132 – see verses 25 – 36) wherein Peter argues convincingly that Jesus was Lord and Christ, there are three Old Testament passages that are particularly relevant to an understanding of Peter’s theme.
Deuteronomy 32
We have the first clue in verse 40 itself – “Save yourselves from this untoward (lit. ‘perverse’) generation.” It is a quotation from Deut. 32:5, an allusion to the Song of Witness that Moses wrote, that it might testify against the children of Israel (see Deut.31:21 and 32:46). So also did Peter “testify and exhort” (v.40). There are other possible connections between Peter’s discourse and the Song of Witness (cp. Deut.32:1, 32:39 and 32:46 with Acts 2:14, 24 and 37 respectively), but in our view verse 40 is conclusive, and points inescapably to the fact that by the use of this scripture Peter testified against them and warned them of judgment to came (see Deut.32:35), at the same time pleading with them to repent and be baptized that they might, by calling upon the name of the Lord, save themselves from impending judgment. The important fact to emphasize from this particular scripture (i.e. Deut.32) is that, in its primary sense, it was only relevant to the people of Israel.
Joel 2
The second Old Testament passage is the most obvious of the three, the direct quotation from Joel 2:28-32, which, says Peter, was fulfilled in the outpouring of the Spirit. One problem that some have seen in this quotation from Joel concerns the concluding words regarding “wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke: the sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come” (Acts 2:19-20). What relevance have these words to the outpouring of the Spirit upon the apostles and the miraculous signs that testified to its presence? Well, set into the context of the Song of Witness, the words become meaningful for that generation to which the words were addressed. Meaningful, that is, for the people of Israel to whom Peter was making his appeal. The gift of the Spirit was the divine attestation of the word preached; the message was a call to repentance. The consequences for neglecting that call was to suffer the impending judgments of God, when Jerusalem should be given into the hand of the desolator and the people scattered in fulfillment of Joel’s prophecy of judgment.
There is a further problem. The context of Joel is obviously a prophecy of the last days. How then was it applicable to the days of the apostles and to the fall of Jerusalem? Some speak of this prophecy, like certain others, as having a double application. This, we suggest, is not the proper perspective. Rather it would be more to the point to say that because God never changes, but always reacts to similar circumstances in the same way, certain prophecies have recurring fulfillments. The words point to one grand consummation in the end of time, but given like circumstances, there was an incipient fulfillment – a portent of the future.
A brief examination of Joel’s prophecy is helpful. The prophet speaks against a background of an unprecedented plague of locusts (ch.1:1-6), these avaricious insects being the harbingers of that doom which was to be brought upon the land by successive waves of Gentile nations (ch.2:1 -11) culminating in the final conflict when God would gather all nations into the valley of Jehoshaphat and plead with them there for His heritage, Israel (ch.3).
Not only is there this background of the locusts, but also Joel depicts very graphically a terrible drought – the dry and arid condition of the land because God had withholden the rain (see ch.1:8-20), the physical waste being symptomatic of the spiritual condition of the nation. Thus, when God blesses His people, the prophet speaks of the early and latter rains, and of renewed fruitfulness of the land (ch.2:21-27). Now it has been ,customary, following the exposition of Brother Dr. Thomas, to interpret the reference to the early and the latter rains as having a fulfilment in the outpouring of the Spirit. We would like to suggest, however, a slightly different approach. The rains from heaven speak of the sweet influences of the word (e.g. Deut.32:1,2; is.55:10,11), and in verse 23 we have also that somewhat enigmatic reference to “a teacher of righteousness” (see A.V. margin, etc.). Is not this a reference back to the prayer of Solomon at the dedication of the Temple (see 1 Kings 8:35,36)? Notice particularly the words of verse 36: “that thou teach them the good way wherein they should walk, and give rain upon thy land.” When the heavens were shut up and there was no rain, when the heart of the people turned to God, then He sent “a teacher of righteousness” and gave rain.
So the Lord Jesus (the teacher of Righteousness) came, and like the gentle rain from heaven, the gospel message was preached. Associated with this was the outpouring of God’s Spirit, i.e. “It shall come to pass afterward …” (v.28), which took place on the day of Pentecost. The outcome of this divine activity was that “whosoever shall call on the name of the LORD shall be delivered: for in Mount Zion and in Jerusalem shall be deliverance…in the remnant (i.e. of Israel) whom the Lord shall call.”
The repetition of this sequence of events in the last days when the Lord will come again should be obvious, and hardly needs to be emphasized. Again, however, the important fact to be noted is that this scripture is only relevant, as far as its primary significance is concerned, to the people of Israel.
Some might refer to Peter’s use of Joel 2 in Romans 10:12,13, where he obviously incorporates Gentile believers; but this does not invalidate the argument in Acts 2. Because of Israel’s unbelief the Gospel was preached to the Gentiles, and Paul significantly links the Song of Witness with Joel 2 when he quotes (verse19): “First Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you” (Dent. 32:21).
The two phases of Joel’s prophecy will be fulfilled, but “blindness in part is happened to Israel, until the fullness of the Gentiles be come in” (Rom.11:25).
Daniel 9
What then of the third scripture? It is the thread that binds the other two together, and is perhaps not immediately apparent. We refer to Daniel’s prayer and the prophecy of the 70 weeks (Dan.9). For ease of reference we set out the allusions and connections of thought in parallel columns:
| Acts 2 | Daniel 9 |
|---|---|
| There were dwelling at Jerusalem Jews…out of every nation under heaven (verse 5). | …for under the whole heaven hath not been done as hath been done upon Jerusalem (verse 12). |
| Peter said to them – Ye men of Juda and all ye that dwell at Jerusalem (i.e. those of every nation under heaven of v.5) (v.14) Ye men of Israel, hear these words …(v.22). Therefore let all the house of Israel know assuredly (v.36)… unto you, and to your children, and to all that are afar off. | To all the people of the land (v.6) To the men of Judah, and to the inhabitants of Jerusalem, and unto all Israel, that are near and that are far off,1 through all the countries whither thou hast driven them (v.7). Yea, all Israel have transgressed (v.11), |
|
Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain (v.23). God hath made that same Jesus, whom ye have crucified, both Lord and Christ (v.36). |
Seventy weeks are determined… to finish the transgression (v.24). Unto the Messiah the Prince (v.25) And after three score and two weeks shall Messiah be cut off (v.26) |
| Thine Holy One (v.27) – see Ps.16 | To anoint the most Holy (i.e. Jesus)(v.24) |
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Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs (v.22). Having received of the Father the promise of the Holy Spirit (v.33) – see also Acts 10:38. For the remission of sins (v.38) |
To make reconciliation for iniquity (v.24) |
An interesting comparison can also be made between the Song of Witness and Daniel 9, which space does not permit being made.
Once again the background scripture’s primary significance is to Israel, and the threads of Peter’s exhortation can now be drawn together.
Conclusion
Peter’s appeal was to the men of Judah, and all the inhabitants of Jerusalem, to “all the house of Israel” “that are near and are far off” that is, those that were of the Dispersion, “devout men out of every nation under heaven.”
All Israel was embraced in the appeal and the promise – whether near or far off; whether young or old; for “your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams.” As Peter was to sum it up,
“The promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call” (v.39).
What they witnessed in the apostles, and what was offered them, was the fulfillment of the prophecy of Joel. At this juncture it was being offered to the house of Israel only, as Peter made his great appeal to them to repent, showing that Jesus was both Lord and Christ. It was not a subjective experience that was being offered them in the gift of the Spirit, but “this, which ye now see and hear” (v.33). It was not an open-ended promise to every individual to receive miraculous power, but to the nation of Israel as a whole, that they might share the blessing. It was not ‘all without exception’, but ‘all without distinction’; and it was not to be a continuing experience, for it was linked with the coming of the “Teacher of Righteousness” and the preaching of the Gospel, for, “I will pour out of my spirit in those days”, says the prophet.
To neglect the offer of salvation was to face the inevitable consequences, the destruction of their city, and the overthrow of their nation by the Romans: “The people of the prince that shall come shall destroy the city and the sanctuary” (Dan.9:26). “I will show wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke…” (Joel 2: 30 quoted by Peter) “For the day of their calamity is at hand, and the things that shall come upon them make haste” (Deut.32:35). Wherefore – “Save yourselves from this untoward generation.”
The Origin of the Organic World – Part One