Joel+2+in+Acts+2

toc = = = =

= //Views of fulfillment **[1]** // = 1. Classic covenant theology asserts that Pentecost experience was indeed the fulfillment of Joel’s prophecy. The signs in the sky is spiritual not literal. Some scholars suggest that at Jesus’ crucifixion, the darkening of the sun and moon was fulfilled. [2] Allen believes that the “wonders and signs” are related to Jesus’ miracles, the sun indeed turned into darkness at Jesus’ crucifixion, and on the same afternoon the paschal full moon may well have appeared blood-red in the sky. [3] The name of Jesus is a substitute name of YHWH. Baptism is the replacement of the “morning rites”. [4] 2. Classic dispensationalism claims that the Pentecost experience did not fulfill Joel’s prophecy at all. The sun and moon were not darkened therefore Pentecost did not fulfill Joel 2:28-32. Peter quoted Joel “as an illustration of what was taking place in his day” and as a “guarantee” of a future pouring out of the Spirit.” [5] The pouring forth of the Spirit is what enable the unbelievers to call on the name of the LORD and be saved. 3. Progressive dispensationalists rejects the illustration/analogy view of Classic dispensationalism, but recognize the Pentecost event as the first of a two stage fulfillment of Joel. “The spiritual aspects of the OT kingdom promises have been fulfilled, but the physical, national aspects await the millennium.” [6] 4. The tribulation or the millennium will be the time of the “real” fulfillment of Joel 2:28-32. There is no clear explanation of how this will happen in the tribulation or the millennium, but the Spirit will be notable for His absence during that time. This view states that the believers will possess the Spirit during the tribulation, but fail to relate how the wonders in the sky was to be fulfilled, also it is not clear if the fulfillment was to take place in the tribulation or the millennium. [7] 5. Peter cited there verses merely because he wanted to get to Joel 2:32, which promises that whoever calls on the name of the Lord will be saved. [8] Krodel “believes that Luke separated the heavenly signs from the gift of the Spirit in Luke 21:10-12, 25-26 but that the citation in Acts 2:19-21 was given in order to move to the promise in v. 21 (and thus apparently has no relevance for the Pentecost experience).” [9] 6. Peter’s usage of **in the last days** in Acts 2:17 inaugurate “the last days” starting at Pentecost.

Acts 2:17-21 does not completely overlap with Joel 2:28-32, Peter did not use **after this** rather **in the last days**. In doing this Peter inaugurate “the last days” starting at Pentecost, “a time period which begins with the First Advent of Christ and extends out to incorporate the Second Advent.” [10] Finley sums, “Pentecost represents the inception of the church.” [11] The gift of the **Spirit** is the proof that the great age of grace and judgment had begun. [12] In other words, “Joel saw the end point of the whole process, while Peter fixed his eyes on the onset. [13] The pouring out of the Spirit is a demonstration that the end time had begun. [14] Peter’s usage of Joel 2:28-32 proves that some aspect of “the last days” is fulfilled. Scholars are unsure of when exactly the complete fulfillment will take place, but some says eschatological, Busenitz writes “Thus, while Peter does say **this is what,** indicating at least some aspect of fulfillment, the phrase does not necessarily exhaust the fulfillment.” [15] Finley concludes, “Perhaps Pentecost can be called the time of first fruits. It was the inauguration of the age of the Spirit. Joel’s prophecy can apply throughout the “last days”. There is no inherent reason to restrict his statement about the gift of the Spirit to one particular occasion. Even in the time of the final regathering of Israel there may be more than one occasion for the Spirit to be poured out upon God’s people.” [16] = //The differences//

= As discussed above, Peter uses **in the last days** instead of **after this**. Peter also differs from Joel in that he uses **My bondslaves** while Joel uses **the servants**. The earliest copy of the Septuagint agrees with the Masoretic Text—no **My**—but later text include the pronoun. This have no contradiction whatsoever because “the recipients of the Spirit are the Lord’s servants.” [17] Joel’s **dreams and visions** are seen in **speaking in tongues**. [18] Fernando further writes, “Peter incorporates tongues here loosely under the idea of prophecy.” [19]

= //The similarities// =

In both instances, the **Spirit** is pours out on the “community of re-gathered Israel. At Pentecost Jews were present from all over the Diaspora and the same word for **pour** is used. [20] Both Peter and Joel do not know exactly when the time of wrath would come; nor did Joel state precisely how much time would elapse between the coming of the Spirit and **the** **great and awesome day of YHWH**. [21] Lastly, those who call on the name of the Lord will be/were saved.

= //Connecting points// =

What Moses prayed for in Numbers 11:29 is to be fulfilled in the day of the Lord. [22] Baker writes that Peter calls for repentance and baptism just as Joel calls for repentance and circumcision. The Old Testament “involves commitments to following God and being members of his covenant community. It is the ability to do so that Ezekiel previously envisioned. God’s people in the Old Testament are to be known by their renunciation of self-determination by submitting to God’s directives in the covenant and by the outward sign of circumcision, while his New Testament people are to known also by repentance from sinful self-determination and by the outward sign of baptism. The Spirit is available to all who ‘**call on the name of the Lord**.’” [23] In regard to **all mankind**, Calvin writes, “There shall be no difference of age or kind, but that God admitteth all, one with another, //all// flesh, because both young and old, men and women, are thereby signified.” [24]

Endnotes

[1] Duane A Garrett, //Hosea, Joel// (Nashville, Tenn: Broadman & Holman, 1997), 370-373. [2] Ibid, 370; Cf. F. F. Bruce, //The Book of Acts//, NICNT (Grand Rapids: Eerdmans, 1954, 69. [3] Leslie C Allen, //The Books of Joel, Obadiah, Jonah, and Micah// (Grand Rapids, Mich: Eerdmans, 1976), 103.  [4] Ibid, 104. [5] Ibid, 371; Cf. E. S. English, ed. //The New Scolfield Reference Bible// (New York: Oxford University Press, 1967), 930. [6] Ibid, 371; Cf. H. Heater, Jr. “Evidence from Joel and Amos,” and D. L. Bock, “Evidence from Acts,” in //A Case for Premillenialism: A New Consensus,// ed. D. K. Campbell and J. L. Townsend (Chicago: Moody, 1992), 157-64, 191-94; D. L. Bock, “The Reign of the Lord Christ” in //Dispensationalism, Israel and the Church: The Search for Definition//, ed. C. A. Blaising and D. L. Bock (Grand Rapids: Zondervan, 1992), 47-49; and R. L. Saucy, //The Case for Progressive Dispensationalism// (Grand Rapids: Zondervan, 1993), 76, 179, 211. [7] Ibid, 372; Cf. J. Walvoord, //The Holy Spirit// (Findlay, Ohio: Dunham, 1954), 228-234. [8] Ibid, 372; Cf. G. A. Krodel, //Acts//, Augsburg Commentary on the New Testament (Minneapolis: Augsburg, 1986), 81. [9] Ibid, 372. [10] Irvin A Busenitz, //Commentary on Joel and Obadiah// (Geanies House, Fearn, Ross-shire, Great Britain: Christian Focus Publications, 2003), 195. Cf. Heb. 1:2. [11] Thomas J Finley, //Joel, Amos, Obadiah// (Chicago: Moody Press, 1990), 66. [12] Duane A Garrett, //Hosea, Joel// (Nashville, Tenn: Broadman & Holman, 1997), 373. [13] Thomas J Finley, //Joel, Amos, Obadiah// (Chicago: Moody Press, 1990), 67. [14] John B. Polhill, //Acts// (Nashville: Broadman Press, 1992), 109. [15] Irvin A Busenitz, //Commentary on Joel and Obadiah// (Geanies House, Fearn, Ross-shire, Great Britain: Christian Focus Publications, 2003), 195. [16] Thomas J Finley, //Joel, Amos, Obadiah// (Chicago: Moody Press, 1990), 77. [17] Ibid, 76. [18] Ibid, 77. [19] Ajith Fernando, //Acts//, (Grand Rapids, Mich: Zondervan, 1998), 102. [20] Thomas J Finley, //Joel, Amos, Obadiah// (Chicago: Moody Press, 1990), 77. [21] Ibid, 77. [22] But Moses said to him, “are you jealous for my sake? Would that all the LORD’s people were prophets, that the LORD would put His Spirit upon them!” Cf. Ibid, 195. [23] David W Baker, //Joel, Obadiah, Malachi: The NIV Application Commentary from Biblical Text--to Contemporary Life// (Grand Rapids, MI: Zondervan, 2006), 107. Cf. Ezek. 36:27; Acts 2:32; Joel 2:32ff. [24] John Calvin, //John 12-21, Acts 1-13// (Grand Rapids, Mich: BakerBooks, 2003), 85.

Bibliography

Allen, Leslie C. //The Books of Joel, Obadiah, Jonah, and Micah.// New International Commentary on the Old Testament. Grand Rapids, MI: Eerdmans Publishing, 1976. Baker, David W. //Joel, Obadiah, Malachi: The NIV Application Commentary from Biblical Text--to Contemporary Life//. Grand Rapids, MI: Zondervan, 2006.

Busenitz, Irvin A. //Commentary on Joel and Obadiah.// Mentor Commentaries. Geanies House, UK: Christian Focus Publication, 2003. Finley, Thomas J. //Joel, Amos, Obadiah.// Wycliffe Exegetical Commentary. Chicago, IL: Moody Press, 1990. Garrett, Duane A. //Hosea, Joel.// New American Commentary. Nashville, TN: Broadman& Holman, 1997. Polhill, John B. //Acts//. The New American Commentary. Nashville, TN: Broadman Press, 1992. Calvin, John. //John 12-21, Acts 1-13//. Calvin’s Commentaries vol. XVIII. Grand Rapids, MI: BakerBooks, 2003. Fernando, Ajith. //Acts//. The NIV Application Commentary. Grand Rapids, MI: Zondervan, 1998. = =

media type="custom" key="7862855"

media type="custom" key="7862857"