joel 2:28-32 as sinaic paradigm a term paper subm

GRAND RAPIDS THEOLOGICAL SEMINARY
REDEMPTIVE EXPANSION THROUGH THE TESTAMENTS:
JOEL 2:28-32 AS SINAIC PARADIGM
A TERM PAPER SUBMITTED TO
DR. DAVID KENNEDY
BY:
C. GODWIN SATHIANATHAN
GRAND RAPIDS, MI
NOVEMBER 2009

CONTENTS
INTRODUCTION 2
CONTEXT: THE BOOK OF JOEL 2
LENS OF JOEL 8
LENS OF PETER 15
LENS OF LUKE 18
CONCLUSION – JOEL 2:28-32 AS SINAIC PARADIGM
BIBLIOGRAPHY
1

INTRODUCTION
Within the shorter prophetic work of Joel, a five-verse passage stands tall: 2:28-32 (or
3:1-5 in the Masoretic text):
“And it shall come to pass afterward, that I will pour out my Spirit on all flesh; your sons
and your daughters shall prophesy, your old men shall dream dreams, and your young
men shall see visions. Even on the male and female servants in those days I will pour out
my Spirit. And I will show wonders in the heavens and on the earth, blood and fire and
columns of smoke. The sun shall be turned to darkness, and the moon to blood, before the
great and awesome day of the LORD comes. And it shall come to pass that everyone who
calls on the name of the LORD shall be saved. For in Mount Zion and in Jerusalem there
shall be those who escape, as the LORD has said, and among the survivors shall be those
whom the LORD calls.”
This passage is difficult to understand in its own right, let alone when analyzed within Peter’s
first post-Pentecost sermon in Acts 2. This paper seeks to understand the meaning of Joel 2:28-
32 by studying the background of Joel and discerning the distinct perspectives of Joel, Peter, and
Luke on the “day of the Lord.” I will argue that Joel’s prophecy uses Sinai imagery and creates a
prophetic paradigm for God’s powerful redemptive action towards His people. Peter finds
fulfillment of Joel’s prophetic paradigm in the Pentecost, and Luke then extends Joel’s paradigm
to all peoples.
First, we will explore the literary and historical background of the book of Joel as a
whole. What is Israel’s situation during the writing of Joel? What is the far literary context
(whole book structure) and near literary context (content before and after) of Joel 2:28-32? Once
the context is understood, the paper will examine the passage through the lens of its original
author, Joel. What was Joel’s perspective on the “day of the Lord?” How did this perspective
influence his words to Israel in their context? Next, we will seek out Peter’s perspective of the
“day of the Lord.” In what ways did Peter see Joel’s prophecy as being fulfilled on that day of
Pentecost (Acts 2)? In Peter’s mind, was Joel’s prophecy entirely filled on that day, or only
partially? Lastly, we will explore Luke’s vantage point, as the author of Acts, on Peter’s sermon.
2

CONTEXT: BOOK OF JOEL
The book of Joel is one of the more obscure prophetic works in the Old Testament. The
author is barely known; the historical setting and time of writing is very debatable; and the
interpretation of its main theme, the “day of the Lord,” is dubious. Yet after careful study, Joel’s
structure and main message can be determined.
Background
Besides the introduction in Joel 1:1, nothing is known about the prophet Joel. He is never
mentioned in any other Old Testament document. The tradition of Pseudo-Epiphanius records
that Joel came from the tribe of Reuben, though this is apparently a misapplication of 1
Chronicles 5:4. 1 Some ideas can be gathered from his writings about his origins. He was
probably a Judean, since the temple, Jerusalem, and Judah are part of his prophetic concern. Joel
was possibly associated with the temple – perhaps a priest – because his oracles have a distinctly
cultic orientation (ie. laments, prayers, fasting, oracles of salvation, exhortations of praise). 2
Though Joel may have derived many of his forms from liturgical priestly compositions, his work
was certainly not cultic liturgy. The book of Joel as solely cultic liturgy does not square with its
emphasis of historical events – both in the present and in the future.
Some scholars challenge the unity of Joel. They divide Joel into two parts with two
authors, using “day of the Lord” as the transition element. In the first half of the book, the “day”
has already arrived, while the second half speaks of a future, eschatological “day.” However it is
not difficult to show that Joel is a unified whole, with one author. Chapters 1 and 2 are
especially closely related, sharing several key words and phrases, assonance, inclusions, thematic
associations, and contrast. The difficulty is connecting the first half of Joel with 2:28-3:21.
1 Allen, Leslie. The Books of Joel, Obadiah, Jonah, and Micah (Grand Rapids: 1975), 31.
2 Finley, Thomas. Joel, Amos, Obadiah (Chicago: 1990), 2.
3

However, many scholars have shown the unity of these two sections by observing key words,
phrases, and themes that run throughout Joel. 3 Some examples: 4
• ‘Day of the Lord’ (1:15, 2:1, 11, 31 3:14)
• ‘Sacred mountain’ (2:1 3:17)
• ‘Escape/Deliverance’ (2:3 2:32)
• ‘War’ (2:5, 7 3:9)
• Earth ‘shakes’ (2:10 3:16)
• ‘Sanctify…gather’ (1:14, 2:16 3:2, 11)
• ‘Send away’ (2:20 3:8)
• ‘Know Yahweh’ (2:27-3:17)
• ‘Pour out’ (2:23 2:28, 3:19)
• ‘Generations’ (1:3 3:20)
The historical setting of Joel is especially difficult to locate. Scholars are forced to look
within Joel to gain understanding of its setting. Some place Joel early (835-796 BC), during the
time when Joash was too young to rule, so the High Priest Jehoiada governed the country (2 Kgs
11; 2 Chorn. 23-24). Others place make Joel a contemporary of Hosea and Amos (775-725 BC)
or Jeremiah, or post-exilic during Zechariah’s ministry (500 BC) or after Ezra and Nehemiah
(400 BC). 5 With Joel, the historical setting is not crucial to grasping the content. Garrett
insightfully summarizes: “…we need not regard any date as theologically or hermeneutically
troublesome…we have no clear historical context for Joel – but in Joel this is not a major
obstacle to interpretation.” 6 Though this is true, dating Joel earlier or later effects the possible
sources that he used. This study will assume a later, post-exilic date for Joel’s prophetic writing,
going along with most modern evangelical scholars.
Garrett, Duane. Hosea, Joel: An Exegetical and Theological Exposition. (Broadman and Holman: 1997),
285.
4
Ogden, Graham S., and Richard R. Deutsch. A Promise of Hope-- a Call to Obedience: A Commentary on
the Books of Joel and Malachi. (Grand Rapids: W.B. Eerdmans, 1987).
5
Finley, T. Joel, 2.
6 Garrett, D. Joel, 294.
4

Literary Devices
Joel uses a few important literary devices to communicate: chiasm; correspondence; and
reversal. The chiasms found in Joel will be addressed later in the far and near contexts section of
this paper. In Joel Thompson’s article “The Use of Repetition in the Prophecy of Joel,” he
observes the author using repetition for correspondence of “day of the Lord.” 7 The locust plague
is described as “dreadful day” and “day of the Lord” (1:15); the invading army of 2:1-11 comes
on a “day of darkness” and “day of the Lord” (2:1-2); the eschatological age of 2:28-32 is the
“day of the Lord” when the sun and moon go dark (2:31), and the last great battle in the valley of
Jehoshaphat is the dark “day of the Lord” (3:14-15). 5 This repetition of present judgment (locust
plague, 1:15; invading army, 2:1-2) points to a climactic future judgment. As Daniel Treier
suggests, “[Joel’s] message centered on a severe locust plague [and northern invading army],
which had wreaked havoc on the nation's crops and livelihood… and as Joel addressed the nation
in its distress he drew a comparison between the locust plague and the ultimate day of the Lord
that was yet future.” 8
Another literary device Joel uses is reversal – one positive event reverses the prior
negative event. 9 Some examples:
• Sending of rain reverses the previous ‘drought’ (2:23)
• Abundance of food reverses the present shortage (2:24)
• Destruction is replaced by new provisions (2:25)
• Punishment of nations reverses what they inflicted upon God’s people (2:28-3:21)
• Judah’s anguish is reversed and becomes joy (2:21, 23).
7
Thompson, Joel. The Use of Repetition in the Prophecy of Joel. On Language, Culture, and Religion: In
Honor of Eugene Nida, 101-110.
8
Treier, Daniel. The Fulfillment of Joel 2:28-32: A Multi-Lens Approach. Journal of the Evangelical
Theological Society 40, March 1997, 14.
9
See Ogden, G. A Promise of Hope, 32. and Garrett, D. Joel, 303.
5

Occasion and Message
The first part of Joel centers on a horrible locust plague. Many earlier scholarship,
including the church fathers allegorized these locusts, claiming that the locusts symbolized future
enemies. For example, the Targum at 2:25 paraphrased the list of locusts as “peoples, languages,
rulers, and kingdoms.” The margin of the 6 th century LXX Q interprets it as “Egyptians,
Babylonians, Assyrians, Greeks, and Romans.” Later, John Calvin interpreted the locusts of
Chapter 1 as literal, and Chapter 2 as allegorical. 10 However, most contemporary scholars
deduce the locusts in Chapter 1 as a present threat to Joel’s readers, and the occasion for Joel’s
prophecy. Some believe Chapter 2’s locust “army” is a literal human army attacking from the
North, a second stage in God’s chastisement of Israel. 11 Other scholars, however, view Chapter
2’s locusts as another description of the plague, citing the material restoration promised by
Yahweh in 2:18-27 as associated with locust attacks. 12
The message of Joel centers on the “day of the Lord.” In Joel, the “day of the Lord,” is
both historical and eschatological. Thus, Joel’s message is relevant in the present, announcing
judgment (1:1-2:11), calling for lament and repentance (1:5-14, 2:12-17), and promising physical
restoration (2:18-27). And the message of Joel is also distinctly future: the Spirit will be poured
out on all peoples (2:28-29); wonders will come on the earth (2:30-32); judgment will be on the
nations (3:1-17); and future blessing will be given to Judah (3:9-21).
Far Context of Joel 2:28-32
At first glance, the structure of Joel is fairly straightforward: Judgment on Israel, with
calls of lamentation and repentance (1:1-2:17); and God’s responses of promise to Israel and
judgment on the nations (2:18-3:21). Our passage falls after the thematic turn at 2:18, with
10 Allen, L. Joel, 29.
11 Garret, D. Joel, 298-299.
12 Allen, L. Joel, 29.
6

God’s first response of material deliverance. After this physical deliverance, He then pours out
His Spirit upon all Israel. The simplicity of this scheme is displayed below.
I. Judgment on Israel (1:1-2:17)
a. Summons to the people (1:2-3)
b. Call to Lamentation (1:4-14)
c. Cries of Lament and Call to Repentance (1:15-2:17)
II. God’s Response of Promise and Judgment (2:18-3:21)
a. God Responds with Promise of Deliverance (2:18-27)
b. God Responds with Promise of Spirit and Judgment (2:28-32)
c. God Responds with Four Judgment Oracles (3:1-3, 4-8, 9-18, 19-21)
However, Duane Garrett has expanded this simple structure by more careful observation
of the flow of Joel’s prophetic thinking. He notes the overlap between the judgment and
forgiveness upon Israel with the judgment of the nations (see his overlapping chiasm below).
According to this scheme, our passage is opposite the “Grace” section of 2:21-27. Once
forgiveness has been established by God, He graces His people with physical deliverance (rain)
and then spiritual deliverance (Spirit). Both these forms of deliverance are described as being
“poured out” – rain, onto the land, and the Spirit, upon all Israel.
1A Judgment on Israel: Locust Plague (1:2-20)
1B Judgment on Israel: Northern Army Invasion (2:1-11)
1C Transition: Repentance and Response (2:12-19)
1B’/2A Forgiveness of Israel / Judgment on Nations: Northern Army
destroyed (2:20)
7

1A’ 2B Forgiveness of Israel: Locust Plague Reversed /
Grace: Rain poured on land (2:21-27)
2B’ Grace: Spirit Poured on All People (2:28-32)
2A’ Judgment on Nations: All Nations destroyed (3:1-21)
Immediate Context of Joel 2:28-32
As mentioned above, our passage is immediately preceded by God’s grace of rain poured
out on the land (2:21-27). In this section, Joel employs reversal as his central literary device.
For example, God blesses the animals with pasture (2:22a) and the trees bear fruit (2:22b) to
reverse the land’s barrenness. He sends the rain to reverse the previous drought (2:23) and He
provides an abundance of food to reverse the present shortage (2:24). And the past destruction is
replaced by new provisions (2:25). This literary device is also used in our passage, where God
will pour out His Spirit to reverse the previous emotional and spiritual drought (2:28).
Earlier in Joel, the “day of the Lord” is twice connected to judgment upon Israel – the
locust plague in 1:15 and the invading army’s arrival in 2:1-2. Even though God’s restoring rain
brings physical healing to the land and people, Joel does not call explicitly connect it to the “day
of the Lord.” Granted, it is certainly part of what occurred on that “day” (like 1:15 and 2:1-2).
Yet Joel’s exclusion of the explicit phrase in that passage (2:21-27) and inclusion during our
passage (2:28-32) marks out the events of 2:28-32 as unique. While the blessings of 2:21-27 are
immediate and tangible, the blessings of 2:28-32 are supernatural and future. 13 In this way, God
pouring out His Spirit introduces a new and distinctive manifestation of the day of the Lord.
Immediately following our passage, God severely judges the nations (3:1-21). The “day
of the Lord” will not only include physical and spiritual restoration for Israel, but strong
13 Beale, G. K., and D. A. Carson. Commentary on the New Testament use of the Old Testament. (Grand
Rapids: 2007), 141.
8

judgment upon all the nations. Once Israel and Judah’s “fortunes” are restored (3:1), He will
gather up the nations and pay back to them what they did to Israel (3:2-8).
Exegesis of Joel 2:28-32
LENS OF JOEL
Our passage falls into three strophes. Each one has three lines, which describe the
outpouring of God’s Spirit in prophecy (2:28-29), the cosmic signs of the “day of the Lord”
(2:30-31), and the promise of salvation for God’s people (2:32). The first two strophes are
spoken by God, continuing His speech from 2:21-27, and the last strophe is by Joel. Two
inclusions mark the first and third strophes. The first starts and ends with pouring out God’s
Spirit, while the third begins and ends with a call associated with YHWH. 14
And it will come about after this,
I will pour out my Spirit on all flesh
And your sons and daughters will prophesy,
your old [men] will dream dreams,
your young men will see visions,
and even on the male and female servants,
I will pour out my Spirit in those days.
9
!ke-yrEx]a; hy"h'w>
rf'B'-lK'-l[; yxiWr-ta, %APv.a,
~k,yteAnb.W ~k,ynEB. WaB.nIw>
!Wml{x]y: tAml{x] ~k,ynEq.zI
War>yI tAnyOz>x, ~k,yrEWxB;
tAxp'V.h;-l[;w> ~ydIb'[]h'-l[; ~g:w>
yxiWr-ta, %APv.a, hM'heh' ~ymiY"B;
The conjunctive phrase !ke-yrEx]a; hy"h'w (literally, “And it will come about after this,” or
simply, “afterward”) establishes a direct connection to what precedes. But what kind of
connection is this? Does this phrase point to the messianic age? Or does this phrase point to an
immediate time shortly after God blesses Israel with “rain?” Interesting, the phrase !ke-yrEx]a; is
used in Exodus 11:1 and 1 Sam. 24:5 to describe actions that immediately follow. A more usual
expression of the messianic age is ~ymiY"h; tyrIx]a;B. (literally, “in the end of days”), used in
14 Allen, L. Joel, 97.

Isaiah 2:2 and Micah 4:1. 15 However, the preface hy"h'w (“and it came about”) often introduces
new predictions in prophetic works (ie. Is 7:21; Jer 17:24; Ezek 38:10; Hos 1:5; Am 8:9; Mic
5:10; Zeph 1:10; Zeph 13:2). Also, considering the context – especially the supernatural and
apocalyptic elements of 2:30-31 – the phrase “and it will come about after this” probably
indicates the events that follow are eschatological.
Thus, the pouring out of God’s Spirit upon “all flesh” is an eschatological event. This
pouring of God’s Spirit, then, will usher in a new age for God’s people. The old age was
characterized by the Spirit’s selective, limited influence on some people (ie. certain prophets and
kings). 16 Yet Joel previews this new age, where all people will experience the Spirit.
Two other biblical sources that parallel Joel 2:28-29 (and may have influenced Joel) are
Ezekiel 36:24-32, where the Spirit is working to change the hearts of God’s people and enable
them to love and obey His law; and Isaiah 32:14-18; 44:3-5, where the Spirit is poured out to
create a new community of righteousness and justice. These two instances of the Spirit being
poured out convey a crucial transition from old to new, painting in broad brushstrokes obedience
and righteousness. But by contrast, in Joel the manifestation of the Spirit’s presence on all Israel
is distinctly prophetic, enabling “all flesh” to prophesy (WaB.nIw>), receive revelatory dreams
(tAml{x]), and see visions (tAnyOz>x,). These divergences in the eschatological outpouring of
God’s Spirit do not contradict, but complement one another. Garrett concludes:
The gift of the Spirit connotes direct experience with God, as in Joel, as well as the grace
that enables His people to love and obey from the heart, as in Ezekiel. It is the distinctive
sign and mark of membership in the new people of God, as in Isaiah. In short, the
coming age would be an age marked by the presence of the Spirit.” 17
15 Cohen, A. The Twelve Prophets (New York: 1985), 72.
16 Stuart, Douglas. Hosea-Jonah. Word Biblical Commentary (Waco, TX: 1996), 260.
17 Garret, D. Joel, 368.
10

Our passage is especially connected to the account in Numbers 11:24-30, where the Spirit
is linked to the prophetic and visionary experiences of the seventy elders. During this account,
Moses brought seventy elders to the Tent (Tabernacle). God gave His Spirit to them, as He had
to Moses, and they all prophesied. Two elders who did not come to the Tent, Eldad and Medad,
also received the Spirit and prophesied. When Joshua complained to Moses, Moses replied
(14:29), “…I wish that all the LORD's people were prophets and that the LORD would put his
Spirit on them.” Joel may have pictured the pouring out of God’s Spirit as the fulfillment of
Moses’ prayer. 18
The words rf'B'-lK (“all flesh”) could include all animals and people on earth (Gen
9:15; Dan 4:12), though God could not pour out His Spirit on animals. Thus “all flesh” could
denote “all Israel” (see Num 18:15, Jer 12:12; Ezek 21:4) or all people on earth (see Gen 6:12;
Num 16:22; Job 34:15; Zech 2:13). What clarifies this issue is the second half of 2:28: “your
sons and daughters…your old men…your younger men…” The common pronoun “your” in
each of these suggests that “all people” means all Israel, since Joel is addressing Israel. Further,
that sons and daughters, young and old, and all male and female servants will receive the Spirit
indicates a great expansion of God’s work on Israel. Cohen comments, “to suggest that the
slave-class would enjoy this same high privilege [receiving the Spirit] as freemen implied a
breadth of vision far more remarkable in ancient times than now.” 19 Indeed, all kinds of people –
every age and social class in Israel – will receive God’s Spirit. As David Treier suggests, this
first strophe depicts a widening scope in God's revelatory program through the diffusion of the
Spirit. 20
18 Garrett, Joel, 368.
19 Cohen, Twelve Prophets, 73.
20 Treier, D. Fulfillment, 16.
11

And I will give wonders in the heavens and on the earth,
Blood and fire and columns of smoke.
The sun will be turned into darkness, and the moon into blood
Before the coming of the great and fearful day of the Lord.
12
#r
!v'[' tArm]ytiw> vaew" ~D"
~d"l. x:rEY"h;w> %v,xol. %peh'yE vm,V,h;
ar"ANh;w> lAdG"h; hw"hy> ~Ay aAB ynEp.l
The second strophe describes the cosmic signs that herald the “day of the Lord.” The
strophe moves from general to specific: the broader portrayal of the wonders in the heavens and
earth is followed by specific signs on earth, then specific signs in the heavens. Here, God is
promising to manifest His power through signs that will arrive prior to the “day of the Lord”
(2:31b).
These signs convey a more apocalyptic tone than the previous verses, picking up on the
theme of God demonstrating His supreme power on His people’s behalf in 2:26-27. For Joel, the
“day of the Lord” had already come upon God’s people in the locust plague. Yet, his prophecies
concerning the other nations had yet to be fulfilled. Now that the people’s sins have been purged
through judgment, God is presented as the mighty champion of ancient tradition. 21 For example,
notice the similarity of Joel’s language in 2:26 and 2:29 with Psalm 105:5, which says
“Remember the wonders He has wrought; His wonders and the judgments of His mouth.”
On the earth, God’s power will be specifically manifested as !v'[' tArm]ytiw> vaew" ~D"
(“blood and fire and columns of smoke”). Perhaps these images appear to be destructive and
suggest the motif of God’s coming judgment on the nations. But this is less likely since war and
destruction upon the nations were coming after these signs (2:31b).
Joel’s imagery of blood, fire, and smoke is also similar to images of the altar at the
Jerusalem Temple. Animals are slaughtered for sacrifice and its flowing blood is a crucial part
of the sacrificial ritual. Once the animal is slaughtered and prepared, it is set aflame and
consumed, resulting in a column of smoke. The Temple sacrificial ritual is meant to maintain or
21 Allen, L. Joel, 100.

estore the order of the created world. 22 However, this assertion seems unlikely, especially since
the sacrificial system conveyed atonement for sins.
Joel is certainly picking up on the deeds of God in the exodus events, including the
plagues. For example, blood is imaged in the first plague against Egypt – turning the Nile water
into blood (Exod 7:14-21); fire and columns of smoke are images of theophany when the
Egyptian army chased Israel to the “sea of reeds” (Ex. 13:21-22; 14:19-24); and fire and smoke
are imaged at Mount Sinai “because the Lord had descended on it” to meet His people (Ex
19:16-20). 23 Indeed, exodus imagery in Joel seems plausible, considering the exodus events are
central to the Pentateuch and the entire Old Testament narrative. Thus, Joel is employing
imagery from the exodus event to remind them that the “day of the Lord” would similarly
involve God’s visitation for salvation and judgment.
In the heavens, God’s power would manifest itself with the sun turning dark and the
moon turning blood-red. Here, Joel may be borrowing from Isaiah and Zechariah’s depiction of
the “day of the Lord.” According to Isaiah, during the “day,” the stars will not give light, the sun
will be dark, and the moon will not shed light (13:10). Likewise Zechariah’s “day” includes a
day without light (14:6). A theme echoed elsewhere in Joel (2:2, 10), the darkened sky
represents the undoing of creation, because the great lights of creation (Gen 1:14-19) have
stopped producing light. 24
Joel ends this section by attesting that these cataclysmic events occur prior to the “great
and awesome day of the Lord” (2:31b). Apocalyptic wonders and signs are like the birth pangs
before the great “day.” Terrible judgment on the nations and awesome salvation for His people
makes God’s visitation “great and awesome.”
22 Sweeney, Marvin. The Twelve Prophets. Berit Olam (Minnesota: 2000), 175.
23 Garrett, D. Joel, 370.
24 Ibid, 370.
13

And it will come about that
whoever calls on the name of the Lord will be delivered.
For on the mount of Zion and in Jerusalem there will be deliverance
just as the Lord has said,
[among] the survivors whom the Lord calls.
14
lKo hy"h'w>
jleM'yI hw"hy> ~veB. ar"q.yI-rv,a]
hj'ylep. hy ~veB. ar"q.yI-rv,a] (“whoever calls on
the name of the Lord”) does not mean to just pray to God. It means to identify with Him
exclusively and worship Him consistently. 25 This identification includes confessing Him before
other nations (Is 12:4; Ps 105:1), faithfulness to the Lord in spite of trials (Zech 13:9), and
responding to receiving God’s Spirit (Is 44:3-5). 26
Though the Apostle Paul applies this phrase to the inclusion of Gentiles in God’s
redemptive plan (Rom 10:13), here Joel does not intend Gentile inclusion. As Allen claims, Paul
is “obviously extending the bounds of the original force of Joel’s message.” 27 Joel’s audience is
Israel, and the place of deliverance is Mount Zion and Jerusalem, distinctly Jewish locations that
connote stability and security. 28
Concerning the surviving remnant of Israel in 2:32, Joel may be borrowing terminology
from Obadiah 17. It begins, “But on Mount Zion will be deliverance…” Joel adds Jerusalem to
the place of deliverance. What may reinforce this more is the following phrase: hw"hy> rm;a'
rv,a]K; (“just as the Lord has said”). This may indicate that Joel is quoting from another prophet
instead of quoting the Lord directly, especially since he avoids using the common formula “Thus
says the Lord…”
25 Stuart, D. Joel, 261.
26 Garret, D. Joel, 375.
27 Allen, L. Joel, 104.
28 Treier, D. Fulfillment, 17.

What balances “whoever calls on the name of the Lord” is the final idea that the Lord is
the one who calls on the saved remnant (“survivors”). Remnant Israel is delivered because of
God’s calling, and yet they must call on the name of the Lord in order to be saved. This
beautiful tension of God’s sovereign grace and man’s responsibility is on display in Joel, several
hundred years before New Testament writers pick up the theme.
LENS OF PETER
Following Jesus’ promise of the Holy Spirit for witness and His ascension in Acts 1, the
disciples gathered themselves in Jerusalem for prayer and to choose another disciple to replace
Judas. Acts 2 then documents the coming of the Holy Spirit upon the 120 followers of Christ on
the day of Pentecost. The ecstatic speech of the disciples in various languages caused the crowds
to wonder whether the disciples were drunk during the early hours. Peter then gives his first
sermon, beginning by addressing this misunderstanding.
According to Acts 2:16, Peter claims that “this” (disciples speaking in various languages)
is “what was uttered through the prophet Joel.” Here Peter is using a technique that the Qumran
community employed called pesher, a “this is that” interpretation – “this present day event is that
Old Testament prophecy.” The Qumran community would often cite an Old Testament
prophecy with interpretive alterations, in order to show its present-time eschatological fulfillment
specifically related to them. 29 Notice, Peter alters the first words of the LXX kai. e;stai meta.
tau/ta (“After this…”) to say Kai. e;stai evn tai/j evsca,taij h`me,raij (“And in the last days…”).
Peter’s use of pesher, including his strong “this is that” statement of Acts 2:16 and the alterations
he uses in Acts 2:17 (Joel 2:28), strongly suggest his orientation toward an inaugurated
29 Ellis, Earle. Prophecy and Hermenuetic in Early Christianity (Grand Rapids: 1978), 189-190.
15

eschatology. In essence, Peter is saying that the messianic age has come. Elsewhere, Peter
confirms that the present age overlaps with the “last days” (see 1 Pet 1:20; 2 Pet 3:3).
Since pesher characterizes Peter’s method, we perceive that he saw an immediate
fulfillment of Joel 2:28-32 in the Pentecost events. But, how exactly did Peter’s sermon interpret
Joel 2:28-32? Peter viewed “all flesh” to describe all Israel. Like Joel, his audience was Jews.
Some scholars use Acts 2:39 (“For the promise is…for all who are far off’) to suggest Peter had
Gentiles in mind too. 30 However, Peter was likely speaking of Jews dispersed across the empire,
since he struggled with Gentile inclusion later (see Acts 10).
The specific manifestations of Joel’s prophecy include prophecy, dreams, and visions.
Though it may be easy to call the disciples’ ecstatic utterances in languages as “prophetic,”
nowhere in the Pentecost events does Luke document revelatory dreams and visions. Thus, not
all the events of Joel’s prophecy occurred at the same time on the day of Pentecost. In fact, Joel
never asserted that the sky would go dark at the same moment the Spirit was poured out. Garrett
quips: “it would do little good for God to give the Spirit and the power to prophesy on the same
day He brought the world to an end.” 31
Clearly, Peter is not claiming that every aspect of Joel’s prophecy has been fulfilled on
the day of Pentecost. Rather, Peter’s use of Joel describes the inception of a new age of the
Spirit, an age where these manifestations of the Spirit will occur and should be expected. The
disciples’ ecstatic speech in various languages was a sampling of the Spirit’s new activity.
A more challenging puzzle is understanding how Peter viewed Joel 2:30-31. These
verses are apocalyptic and describe cosmic signs. Did these signs occur during, or near, the day
30 For example, Tannehill, R. C. The Narrative Unity of Luke-Acts A Literary Interpretation (Minneapolis
Fortress, 1990) 2-27, 134.
31 Garrett, D. Joel, 373.
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of Pentecost, or will these cosmic disruptions transpire much later (ie. Second coming of Christ)?
Some scholars argue for the latter, and further claim that Peter cited 2:30-31 to get to 2:32, so
that he could call the Jews to repentance and belief. 32 However, if Peter cites the whole text,
then we should reckon with the whole; and since Peter finds use for the first and last parts of the
text, then we should expect he finds use for the middle. 33 Even so, Peter’s hermeneutic of these
verses may still differentiate present and future signs and wonders.
It seems that the heavenly signs (ie. darkening of the sun) of Joel are future for Peter,
while the earthly signs of Joel are present. These earthly signs are “related to the miracles
performed by Jesus as the divine attestation of His mission.” 34 Interesting that Luke or Peter
alters 2:19 (Joel 2:30) by including shmei/a (“signs”), connecting Joel’s “signs” with the
Christological signs of the sermon (2:22) and later apostolic signs in the narrative(2:43). As
Treier suggests, “the miracles the crowd had seen during Jesus' ministry and would see in the
future were signs of impending judgment, which called for repentance.”
The present signs include blood and fire. Blood may be a direct reference to the recent
death of Jesus on the cross. In light of John the Baptist’s claim that the Messiah would baptize
“with the Holy Spirit and with fire” (Matt 3:11), Peter may be representing God’s wrath and
impending fury through Joel’s image of “fire.” While baptism in the Holy Spirit indicates
salvation, baptism with fire represents God’s holy fury and judgment (ie. Sodom and Gomorrah,
Gen 19:24). Thus, Peter is communicating that Jesus’ intrusion on earth was an indicator of the
present and coming intervention of God in history – for salvation and judgment. 35 Tannehill
32 For example Kaiser, W. Back toward the Future: Hints for Interpreting Biblical Prophecy (Grand
Rapids, 1989), 123.
33 Treier, D. Fulfillment, 21.
34 Allen, L. Joel, 103.
35 Treier, D. Fulfillment, 21.
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summarizes well: “the wonders and signs on earth are already occurring through Jesus and his
apostles, even if the heavenly wonders and signs are still future.” 3658
Peter interprets Joel 2:32 in the context of impending judgment and the new availability
of the Spirit. Thus, he calls people to repentance and baptism in Acts 2:38-41. Joel 2:32 aids
Peter in guaranteeing salvation to Jewish people who “call on the name of the Lord.” Just as
“calling on the name of the Lord” was total allegiance to and identification with God, so now
repentance and baptism became New Testament institutions for allegiance and identification
with God.
LENS OF LUKE
In the book of Acts, Luke’s primary mission is to explain through narrative the expansion
of the Church of Christ. Since Peter’s sermon is early on in Luke’s work, it provides the
theological lens for the historical events that follow. For Peter, the eschaton has begun in the
pouring out of God’s Spirit. For Luke, all the events that follow in the book of Acts are the
continuing manifestations of the Spirit upon God’s people, the supernatural signs that attest to
Jesus’ ministry and the apostles’ ministry, and the call to repentance and faith for several people
groups (Jews, Samaritans, Gentiles, and God-fearing Greeks). Earl Richards comments:
“Pentecost for Luke is a paradigmatic episode that, in parallel with Jesus' reception of the Spirit,
signals conferral of power for and the beginning of the mission and witness to the ends of the
earth.” 37 The theme of redemptive expansion through the Spirit will aid us in understanding
Luke’s perspective on Joel 2:28-32.
How does the church expand through the Spirit in Luke’s book of Acts? Simply put:
Luke takes Peter’s sermon, with Joel’s three-fold prophetic model of God’s redemptive activity,
36 Tannehill, R. Narrative Unity of Joel, 32-33.
37 Richards, E. Pentecost as Recurrent Theme across Luke-Acts. New views on Luke and Acts
(Collegeville: 1990), 148-149.
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and extends its application to all people groups. First, Peter and the other disciples receive the
Spirit and call the Jews to repentance and baptism in Acts 2. Later, Peter and the larger group of
Jews receive the filling of the Spirit for bold proclamation (Acts 4:8, 31). The second stage of
redemptive expansion comes in Acts 8, where the Holy Spirit is poured out on Samaritan
converts after Phillip’s preaching. A third development of Joel 2’s fulfillment is in Acts 10,
where Peter struggles with Gentile inclusion of the promises. He preaches at Cornelius’ house,
where repentance and faith are accompanied by an outward manifestation of the Spirit. 38 In Acts
11:15, Peter explains to questioning Jewish Christians that the Holy Spirit had come upon the
Gentiles, just as it came upon Jews on the day of Pentecost. Later in Acts 15:8-12, Peter again
mentions that the Spirit came upon the Gentiles, accompanied by signs and wonders, just as it
did with the Jews on Pentecost. F.F. Bruce summarizes well:
Luke sees in these words an adumbration of the worldwide Gentile mission, even if Peter
could not have realized their full import when he quoted them on the day of Pentecost.
Certainly the outpouring of the Spirit on 120 Jews could not in itself fulfill the prediction
of such outpouring “on all flesh,” but it was the beginning of the fulfillment 39
CONCLUSION – JOEL 2:28-32 AS SINAIC PARADIGM
In this prophecy Joel creates a prophetic paradigm describing God’s powerful redemption
towards His people – “the Day of the Lord.” The paradigm is three-fold: the outpouring of
God’s spirit; supernatural signs that indicate God’s activity; and a call to salvation. Joel fashions
this prophetic paradigm by utilizing Exodus imagery, and perhaps importing redemptive
language from other prophetic works.
Three observations can be made in exploring Joel 2:28-32 as a prophetic paradigm of
God’s redemption. First, the Exodus and Sinai events of Israel’s past is the archetype of God’s
38 Treier, D. Fulfillment, 23.
39 Bruce, F.F. The Book of Acts (Grand Rapids: 1988), 61.
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edemptive acts towards His people; Joel picks up on this and applies it to his audience. Second,
within Joel’s prophetic paradigm, God takes the initiative with His people in pouring out His
Spirit upon them. His actions are not based on Israel’s faithfulness; rather, His actions are His
sovereign and loving choice to restore the people. Third, God’s requirement for His people to
“call upon His name” is a response to His previous grace. Like at Sinai, grace precedes
obedience (see Exodus 19:1-6).
How and why does Peter introduce Joel’s prophetic paradigm into his sermon? First,
Peter connects the manifestation of the Spirit at Pentecost in the disciples’ prophetic utterances to
the outpouring of the Spirit in Joel 2:28. As mentioned above, Peter sees the supernatural signs
of Joel 2:30-31 in the miracle ministry of Jesus. Finally, Peter’s sermon concludes with a call to
repentance and baptism. Like Joel’s “calling on the name of the Lord” indicated Israel’s total
allegiance to and identification with God, repentance and baptism became New Testament
markers for total allegiance and identification with Jesus.
Peter concludes his sermon by asserting: “the promise is for you and for your children
and for all who are far off, everyone whom the Lord our God calls to himself” (Acts 2:39). Here
we see that Peter believes Joel’s prophecy extends to Jews beyond his audience. Thus, Peter sees
some of Joel’s prophecy being fulfilled beyond Pentecost, even at the end of the age (for
example, the heavenly signs of 2:30-31).
In the book of Acts, Luke includes Peter’s sermon, with Joel’s prophecy as central to its
structure. Throughout the rest of Acts, Joel’s prophecy acts as a model for God’s redemptive
activities with people. But in Acts, the expansion of the Spirit’s work extends beyond all Jews to
all Gentiles. Thus, God’s Spirit is poured out, extraordinary signs of God’s presence, and a call
to repentance and faith is extended to all Gentiles in Acts.
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Here we see the extraordinary power of Joel’s words, as they are applied hundreds of
years later within the early Church. Another powerful message is heard in this study: God is
acting in the same way He did at Sinai with Israel, as He acts today with the Church. The
Church may be a new stage in the development of Joel’s prophecy applied, though its roots are
firmly grounded in the Sinai event. Though many scholars see much discontinuity between the
testaments, the expansion of Joel’s prophecy is yet another example of the continuity between
the testaments and the unity of the Bible.
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BIBLIOGRAPHY
Allen, Leslie C. The Books of Joel, Obadiah, Jonah, and Micah. Grand Rapids, Mich.:
Eerdmans, 1976.
Arndt, William, F. Wilbur Gingrich, and Walter Bauer. A Greek-English Lexicon of the New
Testament and Other Early Christian Literature : A Translation and Adaptation of
Griechisch-Deutsches Wörterbuch Zu Den Schriften Des Neuen Testaments Und Der
Übrigen Urchristlichen Literatur, 4th Rev. and Augm. Ed., 1952. Chicago: University of
Chicago Press, 1957.
Beale, G. K., and D. A. Carson. Commentary on the New Testament use of the Old Testament.
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Brown, Francis, S. R. Driver, Charles A. Briggs, Edward Robinson, Wilhelm Gesenius, and
James Strong. The Brown-Driver-Briggs Hebrew and English Lexicon : With an Appendix
Containing the Biblical Aramaic : Coded with the Numbering System from Strong's
Exhaustive Concordance of the Bible. New ed. Peabody, Mass.: Hendrickson Publishers,
1999.
Bruce, F. F. The Acts of the Apostles : The Greek Text with Introduction and Commentary. Grand
Rapids, Mich.: Eerdmans Pub. Co., 1979; 1951.
Cohen, A. The Twelve Prophets : Hebrew Text & English Translation. 12th ed. London ; New
York: Soncino Press, 1985.
Ellis, E. Earle. Prophecy and Hermeneutic in Early Christianity : New Testament Essays. Grand
Rapids, Mich.: W. B. Eerdmans Pub. Co., 1978; 1978.
Finley, Thomas John. Joel, Amos, Obadiah. Chicago, Ill.: Moody Press, 1990.
Garrett, Duane A. Hosea, Joel. Nashville, Tenn.: Broadman & Holman, 1997.
Kaiser, Walter C. Back Toward the Future : Hints for Interpreting Biblical Prophecy. Grand
Rapids, Mich.: Baker Book House, 1989.
Ogden, Graham S., and Richard R. Deutsch. A Promise of Hope-- a Call to Obedience : A
Commentary on the Books of Joel and Malachi. Grand Rapids; Edinburgh: W.B. Eerdmans;
Handsel Press, 1987.
Richards, E. Pentecost as Recurrent Theme across Luke-Acts. New views on Luke and Acts
(Collegeville: 1990), 148-149.
Stuart, Douglas K. Hosea-Jonah. Dallas: Word Pub., 1989.
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Sweeney, Marvin A., David W. Cotter, Jerome T. Walsh, and Chris Franke. The Twelve
Prophets. Collegeville, Minn.: Liturgical Press, 2000.
Tannehill, Robert C. The Narrative Unity of Luke-Acts : A Literary Interpretation. Philadelphia:
Fortress Press, 1986.
Thompson, Joel. The Use of Repetition in the Prophecy of Joel. On Language, Culture, and
Religion: In Honor of Eugene Nida, 101-110.
Treier, Daniel. The Fulfillment of Joel 2:28-32: A Multi-Lens Approach. Journal of the
Evangelical Theological Society 40, March 1997, 14.
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