Acts 2:17–2:21

Acts 2:14-21 14. But Peter, standing with the eleven, lift up his voice, and spoke unto them, Ye men of Judea, and all ye which dwell at Jerusalem, let this be known unto you, and with your ears hear my words. 15. For these men are not drunk as ye suppose; for it is the third hour of the day. 16. But this is that which was spoken by the prophet Joel, 17. And it shall be in the last days, saith God, I will pour out my Spirit upon all flesh; and your sons and your daughters shall prophesy, and your young men shall see visions, and your elders shall dream dreams: 18. Verily, I will pour out of my Spirit in those days upon my servants, and upon mine handmaids, and they shall prophesy. 19. And I will show wonders in heaven above, and signs upon the earth beneath, blood and fire, and vapor of smoke. 20. The sun shall be turned into darkness, and the moon into blood, before the great and notable day of the Lord do come. 21. And it shall come to pass, that whosoever shall call upon the name of the Lord he shall be saved. 14. And Peter, standing By this word standing he did signify, that there was a grave sermon made in the assembly; for they did rise when they spoke unto the people, to the end they might be the better heard. The sum of this sermon is this, he gathereth that Christ is already revealed and given by the gift of the Holy Ghost, which they saw. Yet, first, he refuteth that false opinion, in that they thought that the disciples were drunk. This refutation consisteth upon a probable argument; because men use not to be drunk betimes in the morning. For, as Paul saith, "Those which are drunk are drunk in the night," ( 1 Thessalonians 5:7 .) For they flee the light for shame. And surely so great is the filthiness of this vice, that for good causes it hateth the light. And yet this argument were not always good; for Esaias doth inveigh in his time against those which did rise early to follow drunkenness. And at this day there be many who, like hogs, so soon as they awake, run to quaffing. But because this is [89] a common custom amongst men, Peter saith, that it is no likely thing. Those which have but even small skill in antiquity do know that the civil day, from the rising of the sun until the going down thereof, was divided into twelve hours; so that the hours were longer in summer, and shorter in winter. Therefore, that which should now be the ninth before noon in winter, and in summer the eighth, was the third hour amongst the old people. [90] Therefore, whereas Peter doth only lightly remove the opinion of drunkenness, he doth it for this cause, because it had been superfluous to have stood about any long excuse. [91] Therefore, as in a matter which was certain and out of doubt, he doth rather pacify those which mocked, than labor to teach them. And he doth not so much refute them by the circumstance of time, as by the testimony of Joel. For when he saith that that is now come to pass which was foretold, he toucheth briefly their unthankfulness, because they do not acknowledge such an excellent benefit promised unto them in times past which they now see with their eyes. And whereas he upbraideth the fault of a few unto all, [92] he doth it not to this end, that he may make them all guilty of the same fault; but because a fit occasion was offered by their mocking to teach them altogether, he doth not foreslow the same. [93] 17. It shall be in the last days By this effect he proveth that the Messiah is already revealed. Joel, indeed, doth not express the last days, ( Joel 2:29 ;) but for as much as he intreateth of the perfect restoring of the Church, it is not to be doubted but that that prophecy belongeth unto the last age alone. Wherefore, that which Peter bringeth doth no whit dissent from Joel's meaning; but he doth only add this word for exposition sake, that the Jews might know that the Church could by no other means be restored, which was then decayed, but by being renewed by the Spirit of God. Again, because the repairing of the Church should be like unto a new world, therefore Peter saith that it shall be in the last days. And surely this was a common and familiar thing among the Jews, that all those great promises concerning the blessed and well-ordered state of the Church should not be fulfilled until Christ, by his coming, should restore all things. Wherefore, it was out of all doubt amongst them, that that which is cited out of Joel doth appertain unto the last time. Now, by the last days, or fullness of time, is meant the stable and firm condition of the Church, in the manifestation or revealing of Christ. I will pour out my Spirit He intendeth to prove, (as we have already said,) that the Church can be repaired by no other means, saving only by the giving of the Holy Spirit. Therefore, forasmuch as they did all hope that the restoring drew near, he accuseth them of sluggishness, because they do not once think upon the way and means thereof. And when the prophet saith, "I will pour out," it is, without all question, that he meant by this word to note the great abundance of the Spirit. And we must take I will pour out of my Spirit in the same sense, as if he had said simply, I will pour out my Spirit. For these latter words are the words of the prophet. But Peter followed the Grecians, who translate the Hebrew word ch, (cheth,) apo Therefore, some men do in vain more subtlely play the philosophers; because, howsoever the words be changed, yet must we still retain and keep the prophet's meaning. Nevertheless, when God is said to pour out his Spirit, I confess it must be thus understood, that he maketh manifold variety and change of gifts to flow unto men from his Spirit, as it were out of the only fountain, the fountain which can never be drawn dry. For, as Paul doth testify, there be divers gifts, and yet but one Spirit, ( 1 Corinthians 12:4 .) And hence do we gather a profitable doctrine, that we can have no more excellent thing given us of God than the grace of the Spirit; yea, that all other things are nothing worth if this be wanting. For, when God will briefly promise salvation to his people, he affirmeth that he will give them his Spirit. Hereupon it followeth that we can obtain no good things until we have the Spirit given us. And truly it is, as it were, the key which openeth unto us the door, that we may enter into all the treasures of spiritual good things; and that we may also have entrance into the kingdom of God. Upon all flesh It appeareth, by that which followeth, of what force this generality is; for, first, it is set down generally, all flesh; after that the partition is added, whereby the prophet doth signify that there shall be no difference of age or kind, but that God admitteth all, one with another, unto the partaking of his grace. It is said, therefore, all flesh, because both young and old, men and women, are thereby signified; yet here may a question be moved, why Clod doth promise that unto his people, as some new and unwonted good thing, which he was wont to do for them from the beginning throughout all ages; for there was no age void of the grace of the Spirit. The answer of this question is set down in these two sentences: "I will pour out," and, "Upon all flesh;" for we must here note a double contrariety, [94] between the time of the Old and New Testament; for the pouring out (as I have said) doth signify great plenty, when as there was under the law a more scarce distribution; for which cause John also doth say that the Holy Ghost was not given until Christ ascended into heaven. All flesh cloth signify an infinite multitude, whereas God in times past did vouchsafe to bestow such plenty of his Spirit only upon a few. Furthermore, in both comparisons we do not deny but that the fathers under the law were partakers of the self, same grace whereof we are partakers; but the Lord doth show that we are above them, as we are indeed. I say, that all godly men since the beginning of the world were endued with the same spirit of understanding, of righteousness, and sanctification, wherewith the Lord doth at this day illuminate and regenerate us; but there were but a few which had the light of knowledge given them then, if they be compared with the great multitude of the faithful, which Christ did suddenly gather together by his coming. Again, their knowledge was but obscure and slender, and, as it were, covered with a veil, if it be compared with that which we have at this day out of the gospel, where Christ, the Sun of righteousness, doth shine with perfect brightness, as it were at noon day. Neither doth that any whit hurt or hinder that a few had such an excellent faith, that peradventure they have no equal at this day. For their understanding did nevertheless smell or savor of the instruction and schoolmastership [95] of the law. For that is always true, that godly kings and prophets have not seen nor heard those things which Christ hath revealed by his coming. Therefore, to the end the prophet Joel may commend the excellency of the New Testament, he affirmeth and foretelleth that the grace of the Spirit shall be more plentiful in time thereof; and, again, that it shall come unto more men, ( Matthew 13:17 ; Luke 10:24 .) And your sons shall prophesy By the word prophesy he meant to note the rare and singular gift of understanding. And to the same purpose tendeth that partition which followeth afterwards, "your young men shall see visions, and your old men shall dream dreams;" for we gather out of the twelfth chapter of Numbers, that these were the two ordinary ways whereby God did reveal himself to the prophets. For in that place, when the Lord exempteth Moses from the common sort of prophets, he saith, "I appear unto my servants by a vision, or by a dream; but I speak unto Moses face to face," ( Numbers 12:6 .) Therefore, we see that two kinds are put after the general word for a confirmation; yet this is the sum, that they shall all be prophets so soon as the Holy Ghost shall be poured out from heaven. But here it is objected, that there was no such thing, even in the apostles themselves, neither yet in the whole multitude of the faithful. I answer, that the prophets did commonly use to shadow under tropes most fit for their time, [96] the kingdom of Christ. When they speak of the worship of God, they name the altar, the sacrifices, the offering of gold, silver, and frankincense. Notwithstanding, we know that the altars do cease, the sacrifices are abolished, whereof there was some use in time of the law; and that the Lord requireth some higher thing at our hands than earthly riches. That is true, indeed; but the prophets, whilst they apply their style unto the capacity of their time, comprehend under figures (wherewith the people were then well acquainted) those things which we see otherwise revealed and showed now, like as when he promiseth elsewhere that he will make priests of Levites, and Levites of the common sort of men, ( Isaiah 66:21 ,) this is his meaning, that under the kingdom of Christ every base person shall be extolled unto an honorable estate; therefore, if we desire to ]lave the true and natural meaning of this place, we must not urge the words which are taken out of the old order [97] of the law; but we must only seek the truth without figures, and this is it, that the apostles, through the sudden inspiration of the Spirit, did intreat of the heavenly mysteries prophetically, that is to say, divinely, and above the common order. Therefore, this word prophesy doth signify nothing else save only the rare and excellent gift of understanding, as if Joel should say, Under the kingdom of Christ there shall not be a few prophets only, unto whom God may reveal his secrets; but all men shall be endued with spiritual wisdom, even to the prophetical excellency. As it is also in Jeremiah, "Every man shall no longer teach his neighbor; because they shall all know me, from the least unto the greatest," ( Jeremiah 31:34 .) And in these words Peter inviteth the Jews, unto whom he speaketh, to be partakers of the same grace. As if he should say, the Lord is ready to pour out that Spirit far and wide which he hath poured upon us. Therefore, unless you yourselves be the cause of let, ye shall receive with us of this fullness. And as for us, let us know that the same is spoken to us at this day which was then spoken to the Jews. For although those visible graces of the Spirit be ceased, yet God hath not withdrawn his Spirit from his Church. Wherefore he offereth him daily unto us all, by this same promise, without putting any difference. Wherefore we are poor and needy only through our own sluggishness; and also it appeareth manifestly, that those are wicked and sacrilegious enemies of the Spirit which keep back the Christian common people from the knowledge of God; and forasmuch as he himself doth not only admit, but also call by name unto himself, women and men, young and old. 18. Upon my servants. In these words the promise is restrained unto the worshippers of God. For God doth not profane his Spirit; which he should do, if he should make the stone common to the unbelieving and despisers. It is certain that we are made the servants of God by the Spirit; and that, therefore, we are not, until such time as we have received the same; but, first, whom God hath adopted to be of his family, and whom he hath framed by his Spirit to obey him, those doth he furnish with new gifts afterward. Again, the prophet did not respect that order of thee, but his meaning was to make this grace proper to the Church alone. And forasmuch as the Church was only among the Jews, he calleth them honorably the servants and handmaids of God. But after that God did gather unto himself on every side a Church, the wall of separation being pulled down, so many as are received into the society of the covenant are called by the same name. Only let us remember, that the Spirit is appointed for the Church properly. 19. And I will show wonders We must first see what is meant by this great day of the Lord. Some do expound it of the former coming of Christ in the flesh; and others refer it unto the last day of the resurrection, I do allow neither opinion. For, in my judgment, the prophet comprehendeth the whole kingdom of Christ. And so he calleth it the great day, after that the Son of God began to be revealed in the flesh, that he may lead us into the fulfilling of his kingdom. Therefore, he appointeth no certain day, but he beginneth this day at the first preaching of the gospel, and he extendeth the same unto the last resurrection. Those which restrain it unto the time of the apostles are moved with this reason, because the prophet joineth this member and that which goeth next before together. But in that there is no absurdity at all, because the prophet doth assign the time when these things began to come to pass, howsoever they have a continual going forward even until the end of the world. Furthermore, whereas he saith that the sun shall be turned to darkness, and the moon into blood, they are figurative speeches, whereby he doth give us to understand thus much, that the Lord will show tokens of his wrath through the whole frame of the world, which shall bring men even to their wit's end, as if there should be some horrible and fearful change of nature wrought. For as the sun and moon are unto us witnesses of God's fatherly favor towards us, whilst that by course they give light to the earth; so, on the other side, the prophet saith, that they shall be messengers to foreshow God's wrath and displeasure. And this is the second member of the prophecy. For after that he had intreated of the spiritual grace which should be abundantly poured out upon all flesh, lest any man should imagine that all things should be quiet and prosperous together, therewithal he addeth that the estate of the world shall be troublesome, and full of great fear under Christ; as Christ himself doth more fully declare, Matthew 24 and Luke 21 . But this serveth greatly to the setting forth of grace, that whereas all things do threaten destruction, yet whosoever doth call upon the name of the Lord is sure to be saved. By the darkness of the sun, by the bloody streaming of the moon, by the black vapor of smoke, the prophet meant to declare, that whithersoever men turn their eyes, there shall many things appear, both upward and downward, which may make them amazed and afraid, as he hath already said. Therefore, this is as much as if he should have said, that the world was never in a more miserable case, that there were never so many and such cruel tokens of God's wrath. Hence may we gather how inestimable the goodness of God is, who offereth a present remedy for so great evils; and again, how unthankful they are towards God, and how froward, which do not flee unto the sanctuary of salvation, which is nigh unto them, and doth meet them. Again, it is out of all doubt, that God meaneth by this so doleful a description, to stir up all godly men, that they may with a more fervent desire seek for salvation. And Peter citeth it to the same end, that the Jews may know that they shall be more miserable unless they receive that grace of the Spirit which is offered unto them. Yet here may a question be asked, how this can hang together, that when Christ is revealed, there should such a sea of miseries overflow and break out therewithal? For it may seem to be a thing very inconvenient, [98] that he should be the only pledge of God's love toward mankind, in whom the heavenly Father doth lay open all the treasure of his goodness, yea, he poureth out the bowels of his mercy upon us, and that yet, by the coming of the same, his Son, his wrath should be more hot than it was wont, so that it should, as it were, quite consume both heaven and earth at once. But we must first mark, that because men are too slow to receive Christ, they must be constrained by divers afflictions, as it were with whips. Secondly, forasmuch as Christ doth call unto himself all those which are heavy laden and labor, ( Matthew 11:28 ,) we must first be tamed by many miseries, that we may learn humility. For through great prosperity men do set up the horns of pride. And he cannot but despise Christ fiercely, whosoever he be, that seemeth to himself to be happy. Thirdly, because we are, more than we ought, set upon the seeking of the peace of the flesh, whereby it cometh to pass that many tie the grace of Christ unto the present life, it is expedient for us to be accustomed to think otherwise, that we may know that the kingdom of Christ is spiritual. Therefore, to the end God may teach us that the good things of Christ are heavenly, he doth exercise us, according to the flesh, with many miseries; whereby it cometh to pass that we do seek our felicity without the world. Moreover, men do bring miseries upon themselves through their unthankfulness; for the servant which knoweth his master's will, and doth not obey, is worthy of greater and more stripes, ( Luke 12:47 .) The more familiarly that God doth communicate with us in Christ, the more doth our ungodliness grow and break out into open contumacy, so that it is no marvel if, when Christ is revealed, there appear many tokens of God's vengeance on the other side, forasmuch as men do hereby more grievously provoke God against them, and kindle his wrath through wicked contempt. Surely, in that the day of Christ is fearful, it is an accidental thing; whether God will correct our slothfulness, to bring us under, which [who] are yet inapt to be taught, or whether he will punish our unthankfulness. For it bringeth with it of itself nothing but that which is pleasant; but the contempt of God's grace doth provoke him to horrible anger not without cause. 21. Whosoever shall call upon An excellent place. For as God doth prick us forward like sluggish asses, with threatenings and terrors to seek salvation, se, after that he hath brought darkness upon the face of heaven and earth, yet doth he show a means whereby salvation may shine before our eyes, to wit, if we shall call upon him. For we must diligently note this circumstance. If God should promise salvation simply, it were a great matter; but it is a far greater when as he promiseth the same amidst manifold dungeons of death. Whilst that (saith he) all things shall be out of order, and the fear of destruction shall possess all things, only call upon me, and ye shall be saved. Therefore, howsoever man be swallowed up ill the gulf of miseries, yet is there set before him a way to escape. We must also note the universal word, whosoever For God admitteth all men unto himself without exception, and by this means doth he invite them to salvation, as Paul gathereth in the tenth chapter to the Romans, and as the prophet had set it down before, "Thou, Lord, which hearest the prayer, unto thee shall all flesh come," ( Psalm 65:2 .) Therefore, forasmuch as no man is excluded from calling upon God, the gate of salvation is set open unto all men; neither is there any other thing which keepeth us back from entering in, save only our own unbelief. I speak of all unto whom God doth make himself manifest by the gospel. But like as those which call upon the name of the Lord are sure of salvation, so we must think that, without the same, we are thrice miserable and undone. And when as our salvation is placed in calling upon God, there is nothing in the mean season taken from faith, forasmuch as this invocation is grounded on faith alone. There is also another circumstance no less worthy the noting; in that the prophet doth signify, that the calling upon God doth properly appertain and agree unto the last days. For although he would be called upon in all ages, notwithstanding, since that he showed himself to be a Father in Christ, we have the more easy access unto him. Which thing ought both the more to embolden us, and to take from us all sluggishness. As he himself doth also reason, that by this privilege our forwardness to pray is doubled to us: "Hitherto have ye asked nothing in nay name; ask, and ye shall receive;" as if he should say, theretofore, although I did not yet appear to be a mediator and advocate in the faith, yet did ye pray; but now, when you shall have me to be your patron, with how much more courage ought ye to do that? Footnotes: [89] "Abhorret," differs from. [90] "Veteribus," the ancients. [91] "Anxia excusatio," anxious excuse. [92] "Quod autem omnibus exprobrat paucorum vitium," as to his upbraiding all with the fault of a few. [93] "Eam non negligit," he does not neglect it. [94] "Antithesis," antithesis. [95] "Paedagogiam," tutelage. [96] "Suo seculo," for their own age. [97] "OEconomia," economy. [98] "Absurdum," absurd.

{3} And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon {l} all {m} flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: (3) Peter setting forth the truth of God against the false accusations of men, shows in himself and in his companions that the prophecy of Joel concerning the full giving of the Holy Spirit in the latter days has been fulfilled: and this grace is also offered to the whole Church, to the certain and undoubted destruction of those who condemn it. (l) All without exception, both upon the Jews and Gentiles. (m) That is, men.

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: In the last days — God keeps his best till last. Not so the devil. I will pour out of my Spirit upon all flesh — The best thing upon the basest. Oh, wonderful goodness!

In the last days; in the time of the Messiah, called the last days frequently, 2 Timothy 3:1 Hebrews 1:2 2 Peter 3:3 ; as also called the last time, 1 Peter 1:5 1Jo 2:18 Judges 1:18 ; because we are now under the last and most perfect dispensation of the things of God, and no other is to be looked for until the consummation of all things. I will pour out of my Spirit; before the Spirit was given in lesser measures, and comparatively but by drops, here a little, and there a little; now more largely, even to overflow. Upon all flesh; all sorts of men, as well Gentiles as Jews, contrary unto their proud conceit, that God dwelt in none out of the land of Israel. Daughters shall prophesy; fulfilled in Anna the prophetess, Luke 2:36 , and in the four daughters of Philip, Luke 21:9 . Visions; these were formerly either representations more inward to their mind, as Isaiah’s and Jeremiah’s were; or more outward, to their bodily eye, as Belshazzar’s was, Daniel 5:5 , and such as Peter had, Acts 10:11 . Dreams; by dreams God sometimes manifested his will, as to Joseph; but this is by St. Peter accommodated to the gospel times. The prophets spake suitably to them unto whom they preached; and the apostle rightly understands by these expressions, the manifold and more clear revelation of the will of God in Christ.

And it shall come to pass in the last days,.... In Joel it is, "afterwards"; instead of which Peter puts, "in the last days"; the sense is the same: and so R. David Kimchi, a celebrated commentator with the Jews, observes, that "afterwards" is the same "as in the last days", and which design the times of the Messiah; for according to a rule given by the same writer on Isaiah 2:2 wherever the last days are mentioned, the days of the Messiah are intended, Saith God, or "the Lord", as the Vulgate Latin and Ethiopic versions read. This clause is added by Peter, and is not in Joel; and very rightly, since what follow are the words of God speaking in his own person: I will pour out my Spirit upon all flesh; not "upon every animal", as the Ethiopic version renders it: this is extending the sense too far, as the interpretation the above named Jewish writer gives, limits it too much, restraining it to the people of Israel. It being a maxim with them, that the Shekinah does not dwell but in the land of Israel; and also that prophecy, or a spirit of prophecy, does not dwell on any but in the holy land (r). For though as it regards the first times of the Gospel, it may chiefly respect some persons among the Jews, yet not to the exclusion of the Gentiles; and it designs all sorts of persons of every age, sex, state, and condition, as the distribution afterwards shows. Jarchi's note upon it is, "upon everyone whose heart is made as tender as flesh; as for example, "and I will give an heart of flesh", Ezekiel 36:26 . By the Spirit is meant the gifts of the Spirit, the spirit of wisdom and knowledge, of understanding the mysteries of the Gospel, of explaining the Scriptures, and of speaking with tongues; and by the pouring of it out, is intended the abundance and great plenty of the gifts and graces of the Spirit bestowed; but yet not all of him, or all his gifts and grace in the large extent of them: therefore it is said, not "my Spirit", but "of my Spirit", or "out of it"; as out of an unfathomable, immeasurable, and inexhaustible fountain and fulness: and your sons and your daughters shall prophesy: or foretell things to come, as Agabus, and the four daughters of Philip the Evangelist, Acts 21:9 . and your young men shall see visions; as Ananias, Acts 9:10 , and Peter, Acts 10:17 and Paul when a young man, Acts 22:17 and John, the youngest of the apostles, Revelation 1:10 though he was in years, when he saw the visions in the Revelations: and your old men shall dream dreams; or shall have night visions, as Paul at Troas, Acts 16:9 and in his voyage when at sea, Acts 27:23 . The order of the words is inverted, this last clause stands first in Joel; perhaps the change is made, because the apostles were young men, on whom the Spirit was poured; and the thing was the more wonderful that so it should be, than if they had been old men, (r) Zohar in Gen. fol. 118. 4. & 128. 4.

Peter's sermon shows that he was thoroughly recovered from his fall, and thoroughly restored to the Divine favour; for he who had denied Christ, now boldly confessed him. His account of the miraculous pouring forth of the Spirit, was designed to awaken the hearers to embrace the faith of Christ, and to join themselves to his church. It was the fulfilling the Scripture, and the fruit of Christ's resurrection and ascension, and proof of both. Though Peter was filled with the Holy Ghost, and spake with tongues as the Spirit gave him utterance, yet he did not think to set aside the Scriptures. Christ's scholars never learn above their Bible; and the Spirit is given, not to do away the Scriptures, but to enable us to understand, approve, and obey them. Assuredly none will escape the condemnation of the great day, except those who call upon the name of the Lord, in and through his Son Jesus Christ, as the Saviour of sinners, and the Judge of all mankind.

17. in the last days—meaning, the days of the Messiah (Isa 2:2); as closing all preparatory arrangements, and constituting the final dispensation of God's kingdom on earth. pour out of my Spirit—in contrast with the mere drops of all preceding time. upon all flesh—hitherto confined to the seed of Abraham. sons … daughters … young men … old men … servants … handmaidens—without distinction of sex, age, or rank. see visions … dream dreams—This is a mere accommodation to the ways in which the Spirit operated under the ancient economy, when the prediction was delivered; for in the New Testament, visions and dreams are rather the exception than the rule.

It shall come to pass - It shall happen, or shall occur. In the last days - Hebrew, Chaldee, Syriac, and Arabic, after these things, or afterward. The expression the last days, however, occurs frequently in the Old Testament: Genesis 49:1 , Jacob called his sons, that he might tell them what should happen to them in the last days, that is, in future times - Heb. in after times; Micah 4:1 , "In the last days (Hebrew: in later times) the mountain of the Lord's house," etc.; Isaiah 2:2 , "in the last days the mountain of the Lord's house shall be established in the tops of the mountains," etc. The expression then properly denoted "the future times" in general. But, as the coming of the Messiah was to the eye of a Jew the most important event in the coming ages - the great, glorious, and crowning scene in all the vast futurity, the phrase came to be regarded as properly expressive of that. It stood in opposition to the usual denomination of earlier times. It was a phrase in contrast with the days of the patriarchs, the kings, the prophets, etc. The last days, or the closing period of the world, were the days of the Messiah. It does not appear from this, and it certainly is not implied in the expression, that they supposed the world would then come to an end. Their views were just the contrary. They anticipated a long and glorious time under the dominion of the Messiah, and to this expectation they were led by the promise that his kingdom should be forever; that of the increase of his government there should be no end, etc. This expression was understood by the writers of the New Testament as referring undoubtedly to the times of the gospel. And hence they often used it as denoting that the time of the expected Messiah had come, but not to imply that the world was drawing near to an end: Hebrews 1:2 , "God hath spoken in these last days by his Son"; 1 Peter 1:20 , "Was manifested in these last times for you"; 2 Peter 3:3 ; 1 Peter 1:5 ; 1 John 2:18 , "Little children, it is the last time," etc.; Jde 1:18. The expression the last day is applied by our Saviour to the resurrection and the day of judgment, John 6:39-40 , John 6:44-45 ; John 11:24 ; John 12:48 . Here the expression means simply "in those future times, when the Messiah shall have come." I will pour out of my Spirit - The expression in Hebrew is, "I will pour out my Spirit." The word "pour" is commonly applied to water or to blood, "to pour it out," or "to shed it," Isaiah 57:6 ; to tears, "to pour them out," that is," to weep, etc., Psalm 42:4 ; 1 Samuel 1:15 . It is applied to water, to wine, or to blood, in the New Testament, Matthew 9:17 ; Revelation 16:1 ; Acts 22:20 , "The blood of thy martyr Stephen was shed." It conveys also the idea of "communicating largely or freely," as water is poured freely from a fountain, Titus 3:5-6 , "The renewing of the Holy Spirit, which he shed on us abundantly." Thus, Job 36:27 , "They (the clouds) pour down rain according to the vapor thereof"; Isaiah 44:3 , "I will pour water on him that is thirsty"; Isaiah 45:8 , "Let the skies pour down righteousness"; Malachi 3:10 , "I will pour you out a blessing." It is also applied to fury and anger, when God intends to say that he will not spare, but will signally punish, Psalm 69:24 ; Jeremiah 10:25 . It is not infrequently applied to the Spirit, Proverbs 1:23 ; Isaiah 44:3 ; Zechariah 12:10 . As thus used it means that he will bestow large measures of spiritual influences. As the Spirit renews and sanctifies people, so to pour out the Spirit is to grant freely his influences to renew and sanctify the soul. My Spirit - The Spirit here denotes the Third Person of the Trinity, promised by the Saviour, and sent to finish his work, and apply it to people. The Holy Spirit is regarded as the source or conveyer of all the blessings which Christians experience. Hence, he renews the heart, John 3:5-6 . He is the source of all proper feelings and principles in Christians, or he produces the Christian graces, Galatians 5:22-25 ; Titus 3:5-7 . The spread and success of the gospel is attributed to him, Isaiah 32:15-16 . Miraculous gifts are traced to him, especially the various gifts with which the early Christians were endowed, 1 Corinthians 12:4-10 . The promise that he would pour out his Spirit means that he would, in the time of the Messiah, impart a large measure of those influences which it was his special province to communicate to people. A part of them were communicated on the day of Pentecost, in the miraculous endowment of the power of speaking foreign languages, in the wisdom of the apostles, and in the conversion of the three thousand, Upon all flesh - The word "flesh" here means "persons," or "people." See the notes on Romans 1:3 . The word "all" here does not mean every individual, but every class or rank of individuals. It is to be limited to the cases specified immediately. The influences were not to be confined to any one class, but were to be communicated to all kinds of persons - old men, youth, servants, etc. Compare 1 Timothy 2:1-4 . And your sons and your daughters - Your children. It would seem that females shared in the remarkable influences of the Holy Spirit. Philip the Evangelist had four daughters which did prophesy, Acts 21:9 . It is probable also that the females of the church of Corinth partook of this gift, though they were forbidden to exercise it in public, 1 Corinthians 14:34 . The office of prophesying, whatever was meant by that, was not confined to the people among the Jews: Exodus 15:20 , "Miriam, the prophetess, took a timbrel," etc.; Judges 4:4 , "Deborah, a prophetess, judged Israel"; 2 Kings 22:14 . See also Luke 2:36 , "There was one Anna, a prophetess," etc. Shall prophesy - The word "prophesy" is used in a great variety of senses: (1) It means to predict or foretell future events, Matthew 11:13 ; Matthew 15:7 . (2) to divine, to conjecture, to declare as a prophet might, Matthew 26:68 , "Prophesy who smote thee." (3) to celebrate the praises of God, being under a divine influence, Luke 1:67 . This seems to have been a considerable part of the employment in the ancient schools of the prophet, 1 Samuel 10:5 ; 1 Samuel 19:20 ; 1 Samuel 30:15 . (4) to teach - as no small part of the office of the prophets was to teach the doctrines of religion, Matthew 7:22 , "Have we not prophesied in thy name?" (5) it denotes, then, in general, "to speak under a divine influence," whether in foretelling future events, in celebrating the praises of God, in instructing others in the duties of religion, or "in speaking foreign languages under that influence." In this last sense the word is used in the New Testament, to denote those who were miraculously endowed with the power of speaking foreign languages, Acts 19:6 . The word is also used to denote "teaching, or speaking in intelligible language, in opposition to speaking a foreign tongue," 1 Corinthians 14:1-5 . In this place it means that they would speak under a divine influence, and is specially applied to the power of speaking in a foreign tongue. Your young men shall see visions - The will of God in former times was communicated to the prophets in various ways. One was by visions, and hence one of the most usual names of the prophets was seers. The name seer was first given to that class of men, and was superseded by the name prophet, 1 Samuel 9:9 , "He that is now called a prophet was beforetime called a seer"; 1 Samuel 9:11 , 1 Samuel 9:18-19 ; 2 Samuel 24:11 ; 1 Chronicles 29:29 , etc. This name was given from the manner in which the divine will was communicated, which seems to have been by throwing the prophet into an ecstasy, and then by causing the vision, or the appearance of the objects or events to pass before the mind. The prophet looked upon the passing scene, the often splendid diorama as it actually occurred, and recorded it as it appeared to his mind. Hence, he recorded rather the succession of images than the times in which they would occur. These visions occurred sometimes when they were asleep, and sometimes during a prophetic ecstasy, Daniel 2:28 ; Daniel 7:1-2 , Daniel 7:15 ; Daniel 8:2 ; Ezekiel 11:24 ; Genesis 15:1 ; Numbers 12:6 ; Job 4:13 ; Job 7:14 ; Ezekiel 1:1 ; Ezekiel 8:3 . continued...

Acts THE FOURFOLD SYMBOLS OF THE SPIRIT Acts 2:2 - Acts 2:3 , Acts 2:17 . - 1 John 2:20 . Wind, fire, water, oil,-these four are constant Scriptural symbols for the Spirit of God. We have them all in these fragments of verses which I have taken for my text now, and which I have isolated from their context for the purpose of bringing out simply these symbolical references. I think that perhaps we may get some force and freshness to the thoughts proper to this day [Footnote: Whit Sunday.] by looking at these rather than by treating the subject in some more abstract form. We have then the Breath of the Spirit, the Fire of the Spirit, the Water of the Spirit, and the Anointing Oil of the Spirit. And the consideration of these four will bring out a great many of the principal Scriptural ideas about the gift of the Spirit of God which belongs to all Christian souls. I. First, ‘a rushing mighty wind.’ Of course, the symbol is but the putting into picturesque form of the idea that lies in the name. ‘Spirit’ is ‘breath.’ Wind is but air in motion. Breath is the synonym for life. ‘Spirit’ and ‘life’ are two words for one thing. So then, in the symbol, the ‘rushing mighty wind,’ we have set forth the highest work of the Spirit-the communication of a new and supernatural life. We are carried hack to that grand vision of the prophet who saw the bones lying, very many and very dry, sapless and disintegrated, a heap dead and ready to rot. The question comes to him: ‘Son of man! Can these bones live?’ The only possible answer, if he consult experience, is, ‘O Lord God! Thou knowest.’ Then follows the great invocation: ‘Come from the four winds, O Breath! and breathe upon these slain that they may live.’ And the Breath comes and ‘they stand up, an exceeding great army.’ ‘It is the Spirit that quickeneth.’ The Scripture treats us all as dead, being separated from God, unless we are united to Him by faith in Jesus Christ. According to the saying of the Evangelist, ‘They which believe on Him receive’ the Spirit, and thereby receive the life which He gives, or, as our Lord Himself speaks, are ‘born of the Spirit.’ The highest and most characteristic office of the Spirit of God is to enkindle this new life, and hence His noblest name, among the many by which He is called, is the Spirit of life. Again, remember, ‘that which is born of the Spirit is spirit.’ If there be life given it must be kindred with the life which is its source. Reflect upon those profound words of our Lord: ‘The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh nor whither it goeth. So is every one that is born of the Spirit.’ They describe first the operation of the life-giving Spirit, but they describe also the characteristics of the resulting life. ‘The wind bloweth where it listeth.’ That spiritual life, both in the divine source and in the human recipient, is its own law. Of course the wind has its laws, as every physical agent has; but these are so complicated and undiscovered that it has always been the very symbol of freedom, and poets have spoken of these ‘chartered libertines,’ the winds, and ‘free as the air’ has become a proverb. So that Divine Spirit is limited by no human conditions or laws, but dispenses His gifts in superb disregard of conventionalities and externalisms. Just as the lower gift of what we call ‘genius’ is above all limits of culture or education or position, and falls on a wool-stapler in Stratford-on-Avon, or on a ploughman in Ayrshire, so, in a similar manner, the altogether different gift of the divine, life-giving Spirit follows no lines that Churches or institutions draw. It falls upon an Augustinian monk in a convent, and he shakes Europe. It falls upon a tinker in Bedford gaol, and he writes Pilgrim’s Progress . It falls upon a cobbler in Kettering, and he founds modern Christian missions. It blows ‘where it listeth,’ sovereignly indifferent to the expectations and limitations and the externalisms, even of organised Christianity, and touching this man and that man, not arbitrarily but according to ‘the good pleasure’ that is a law to itself, because it is perfect in wisdom and in goodness. And as thus the life-giving Spirit imparts Himself according to higher laws than we can grasp, so in like manner the life that is derived from it is a life which is its own law. The Christian conscience, touched by the Spirit of God, owes allegiance to no regulations or external commandments laid down by man. The Christian conscience, enlightened by the Spirit of God, at its peril will take its beliefs from any other than from that Divine Spirit. All authority over conduct, all authority over belief is burnt up and disappears in the presence of the grand democracy of the true Christian principle: ‘Ye are all the children of God by faith in Jesus Christ’; and every one of you possesses the Spirit which teaches, the Spirit which inspires, the Spirit which enlightens, the Spirit which is the guide to all truth. So ‘the wind bloweth where it listeth,’ and the voice of that Divine Quickener is, ‘Myself shall to My darling be Both law and impulse.’ Under the impulse derived from the Divine Spirit, the human spirit ‘listeth’ what is right, and is bound to follow the promptings of its highest desires. Those men only are free as the air we breathe, who are vitalised by the Spirit of the Lord, for ‘where the Spirit of the Lord is, there,’ and there alone, ‘is liberty.’ In this symbol there lies not only the thought of a life derived, kindred with the life bestowed, and free like the life which is given, but there lies also the idea of power. The wind which filled the house was not only mighty but ‘borne onward’-fitting type of the strong impulse by which in olden times ‘holy men spake as they were “borne onward”‘ {the word is the same} ‘by the Holy Ghost.’ There are diversities of operations, but it is the same breath of God, which sometimes blows in the softest pianissimo that scarcely rustles the summer woods in the leafy month of June, and sometimes storms in wild tempest that dashes the seas against the rocks. So this mighty lif-giving Agent moves in gentleness and yet in power, and sometimes swells and rises almost to tempest, but is ever the impelling force of all that is strong and true and fair in Christian hearts and lives. The history of the world, since that day of Pentecost, has been a commentary upon the words of my text. With viewless, impalpable energy, the mighty breath of God swept across the ancient world and ‘laid the lofty city’ of paganism ‘low; even to the ground, and brought it even to the dust.’ A breath passed over the whole civilised world, like the breath of the west wind upon the glaciers in the spring, melting the thick-ribbed ice, and wooing forth the flowers, and the world was made over again. In our own hearts and lives this is the one Power that will make us strong and good. The question is all-important for each of us, ‘Have I this life, and does it move me, as the ships are borne along by the wind?’ ‘As many as are impelled by the Spirit of God, they’- they -’are the sons of God.’ Is that the breath that swells all the sails of your lives, and drives you upon your course? If it be, you are Christians; if it be not, you are not. II. And now a word as to the second of these symbols-’Cloven tongues as of fire’-the fire of the Spirit. I need not do more than remind you how frequently that emblem is employed both in the Old and in the New Testament. John the Baptist contrasted the cold negative efficiency of his baptism, which at its best, was but a baptism of repentance, with the quickening power of the baptism of Him who was to follow him; when he said, ‘I indeed baptise you with water, but He that cometh after me is mightier than I. He shall baptise you with the Holy Ghost and with fire.’ The two words mean but one thing, the fire being the emblem of the Spirit. You will remember, too, how our Lord Himself employs the same metaphor when He speaks about His coming to bring fire on the earth, and His longing to see it kindled into a beneficent blaze. In this connection the fire is a symbol of a quick, triumphant energy, which will transform us into its own likeness. There are two sides to that emblem: one destructive, one creative; one wrathful, one loving. There are the fire of love, and the fire of anger. There is the fire of the sunshine which is the condition of life, as well as the fire of the lightning which burns and consumes. The emblem of fire is selected to express the work of the Spirit of God, by reason of its leaping, triumphant, transforming energy. See, for instance, how, when you kindle a pile of dead green-wood, the tongues of fire spring from point to point until they have conquered the whole mass, and turned it all into a ruddy likeness of the parent flame. And so here, this fire of God, if it fall upon you, will burn up all your coldness, and will make you glow with enthusiasm, working your intellectual convictions in fire not in frost, making your creed a living power in your lives, and kindling you into a flame of earnest consecration. The same idea is expressed by the common phrases of every language. We speak of the fervour of love, the warmth of affection, the blaze of enthusiasm, the fire of emotion, the coldness of indifference. Christians are to be set on fire of God. If the Spirit dwell in us, He will make us fiery like Himself, even as fire turns the wettest green-wood into fire. We have more than enough of cold Christians who are afraid of nothing so much as of being betrayed into warm emotion. I believe, dear brethren, and I am bound to express the belief, that one of the chief wants of the Christian Church of this generation, the Christian Church of this city, the Christian Church of this chapel, is more of the fire of God! We are all icebergs compared with what we ought to be. Look at yourselves; never mind about your brethren. Let each of us look at his own heart, and say whether there is any trace in his Christianity of the power of that Spirit who is fire. Is our religion flame or ice? Where among us are to be found lives blazing with enthusiastic devotion and earnest love? Do not such words sound like mockery when applied to us? Have we not to listen to that solemn old warning that never loses its power, and, alas! seems never to lose its appropriateness: ‘Because thou art neither cold nor hot, I will spue thee out of My mouth.’ We ought to be like the burning beings before God’s throne, the seraphim, the spirits that blaze and serve. We ought to be like God Himself, all aflame with love. Let us seek penitently for that Spirit of fire who will dwell in us all if we will. The metaphor of fire suggests also-purifying. ‘The Spirit of burning’ will burn the filth out of us. That is the only way by which a man can ever be made clean. You may wash and wash and wash with the cold water of moral reformation, you will never get the dirt out with it. No washing and no rubbing will ever cleanse sin. The way to purge a soul is to do with it as they do with foul clay-thrust it into the fire and that will burn all the blackness out of it. Get the love of God into your hearts, and the fire of His Divine Spirit into your spirits to melt you down, as it were, and then the scum and the dross will come to the top, and you can skim them off. Two powers conquer my sin: the one is the blood of Jesus Christ, which washes me from all the guilt of the past; the other is the fiery influence of that Divine Spirit which makes me pure and clean for all the time to come. Pray to be kindled with the fire of God. III. Then once more, take that other metaphor, ‘I will pour out of My Spirit.’ That implies an emblem which is very frequently used, both in the Old and in the New Testament, viz., the Spirit as water. As our Lord said to Nicodemus: ‘Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.’ The ‘water’ stands in the same relation to the ‘Spirit’ as the ‘fire’ does in the saying of John the Baptist already referred to-that is to say, it is simply a symbol or material emblem of the Spirit. I suppose nobody would say that there were two baptisms spoken of by John, one of the Holy Ghost and one of fire,-and I suppose that just in the same way, there are not two agents of regeneration pointed at in our Lord’s words, nor even two conditions, but that the Spirit is the sole agent, and ‘water’ is but a figure to express some aspect of His operations. So that there is no reference to the water of baptism in the words, and to see such a reference is to be led astray by sound, and out of a metaphor to manufacture a miracle. There are other passages where, in like manner, the Spirit is compared to a flowing stream, such as, for instance, when our Lord said, ‘He that believeth on Me, out of his belly shall flow rivers of living water,’ and when John saw a ‘river of water of life proceeding from the throne.’ The expressions, too, of ‘pouring out’ and ‘shedding forth’ the Spirit, point in the same direction, and are drawn from more than one passage of Old Testament prophecy. What, then, is the significance of comparing that Divine Spirit with a river of water? First, cleansing, of which I need not say any more, because I have dealt with It in the previous part of my sermon. Then, further, refreshing, and satisfying. Ah! dear brethren, there is only one thing that will slake the immortal thirst in your souls. The world will never do it; love or ambition gratified and wealth possessed, will never do it. You will be as thirsty after you have drunk of these streams as ever you were before. There is one spring ‘of which if a man drink, he shall never thirst’ with unsatisfied, painful longings, but shall never cease to thirst with the longing which is blessedness, because it is fruition. Our thirst can be slaked by the deep draught of ‘the river of the Water of Life, which proceeds from the Throne of God and the Lamb.’ The Spirit of God, drunk in by my spirit, will still and satisfy my whole nature, and with it I shall be glad. Drink of this. ‘Ho! every one that thirsteth, come ye to the waters!’ The Spirit is not only refreshing and satisfying, but also productive and fertilising. In Eastern lands a rill of water is all that is needed to make the wilderness rejoice. Turn that stream on to the barrenness of your hearts, and fair flowers will grow that would never grow without it. The one means of lofty and fruitful Christian living is a deep, inward possession of the Spirit of God. The one way to fertilise barren souls is to let that stream flood them all over, and then the flush of green will soon come, and that which is else a desert will ‘rejoice and blossom as the rose.’ So this water will cleanse, it will satisfy and refresh, it will be productive and will fertilise, and ‘everything shall live whithersoever that river cometh.’ IV. Then, lastly, we have the oil of the Spirit. ‘Ye have an unction,’ says St. John in our last text, ‘from the Holy One.’ I need not remind you, I suppose, of how in the old system, prophets, priests, and kings were anointed with consecrating oil, as a symbol of their calling, and of their fitness for their special offices. The reason for the use of such a symbol, I presume, would lie in the invigorating and in the supposed, and possibly real, health-giving effect of the use of oil in those climates. Whatever may have been the reason for the use of oil in official anointings, the meaning of the act was plain. It was a preparation for a specific and distinct service. And so, when we read of the oil of the Spirit, we are to think that it is that which fits us for being prophets, priests, and kings, and which calls us to, because it fits us for, these functions. You are anointed to be prophets that you may make known Him who has loved and saved you, and may go about the world evidently inspired to show forth His praise, and make His name glorious. That anointing calls and fits you to be priests, mediators between God and man, bringing God to men, and by pleading and persuasion, and the presentation of the truth, drawing men to God. That unction calls and fits you to be kings, exercising authority over the little monarchy of your own natures, and over the men round you, who will bow in submission whenever they come in contact with a man all evidently aflame with the love of Jesus Christ, and filled with His Spirit. The world is hard and rude; the world is blind and stupid; the world often fails to know its best friends and its truest benefactors; but there is no crust of stupidity so crass and dense but that through it there will pass the penetrating shafts of light that ray from the face of a man who walks in fellowship with Jesus. The whole nation of old was honoured with these sacred names. They were a kingdom of priests; and the divine Voice said of the nation, ‘Touch not Mine anointed, and do My prophets no harm!’ How much more are all Christian men, by the anointing of the Holy Spirit, made prophets, priests, and kings to God! Alas for the difference between what they ought to be and what they are! And then, do not forget also that when the Scriptures speak of Christian men as being anointed, it really speaks of them as being Messiahs. ‘Christ’ means anointed , does it not? ‘Messiah’ means anointed . And when we read in such a passage as that of my text, ‘Ye have an unction from the Holy One,’ we cannot but feel that the words point in the same direction as the great words of our Master Himself, ‘As My Father hath sent Me, even so send I you.’ By authority derived, no doubt, and in a subordinate and secondary sense, of course, we are Messiahs, anointed with that Spirit which was given to Him, not by measure, and which has passed from Him to us. ‘If any man have not the Spirit of Christ, he is none of His.’ So, dear brethren, all these things being certainly so, what are we to say about the present state of Christendom? What are we to say about the present state of English Christianity, Church and Dissent alike? Is Pentecost a vanished glory, then? Has that ‘rushing mighty wind’ blown itself out, and a dead calm followed? Has that leaping fire died down into grey ashes? Has the great river that burst out then, like the stream from the foot of the glaciers of Mont Blanc, full-grown in its birth, been all swallowed up in the sand, like some of those rivers in the East? Has the oil dried in the cruse? People tell us that Christianity is on its death-bed; and the aspect of a great many professing Christians seems to confirm the statement. But let us thankfully recognise that ‘we are not straitened in God, but in ourselves.’ To how many of us the question might be put: ‘Did you receive the Holy Ghost when you believed?’ And how many of us by our lives answer: ‘We have not so much as heard whether there be any Holy Ghost.’ Let us go where we can receive Him; and remember the blessed words: ‘If ye, being evil, know how to give good gifts to your children, how much more will your Heavenly Father give the Holy Spirit to them that ask Him’!