the Second Week after Easter
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Bahasa Indonesia Sehari-hari
Kisah Para Rasul 2:17
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Akan terjadi pada hari-hari terakhir--demikianlah firman Allah--bahwa Aku akan mencurahkan Roh-Ku ke atas semua manusia; maka anak-anakmu laki-laki dan perempuan akan bernubuat, dan teruna-terunamu akan mendapat penglihatan-penglihatan, dan orang-orangmu yang tua akan mendapat mimpi.
Maka firman Allah: Bahwa akan berlaku kelak pada akhir zaman, Aku akan mencurahkan Roh-Ku ke atas segala manusia, sehingga anak-anakmu laki-laki dan perempuan akan bernubuat, dan orang muda-mudamu akan melihat beberapa penglihatan, dan orang tua-tuamu akan mimpi berbagai-bagai mimpi,
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
in: Genesis 49:1, Isaiah 2:2, Daniel 10:14, Hosea 3:5, Micah 4:1, Hebrews 1:2, James 5:3, 2 Peter 3:3
I will: Acts 10:45, Psalms 72:6, Proverbs 1:23, Isaiah 32:15, Isaiah 32:16, Isaiah 44:3, Ezekiel 11:19, Ezekiel 36:25-27, Ezekiel 39:29, Zechariah 12:10, John 7:39, Titus 3:4-6
all: Genesis 6:12, Psalms 65:2, Isaiah 40:5, Isaiah 49:26, Isaiah 66:23, Zechariah 2:13, Luke 3:6, John 17:2
your sons: Acts 11:28, Acts 21:9, 1 Corinthians 12:10, 1 Corinthians 12:28, 1 Corinthians 14:26-31
Reciprocal: Numbers 11:25 - they prophesied Numbers 24:14 - the latter Ezekiel 37:14 - shall put Ezekiel 40:2 - the visions Daniel 7:1 - Daniel Hosea 12:10 - multiplied Mark 1:8 - he shall Luke 3:16 - and with John 16:13 - he will show Acts 2:18 - and they Acts 2:33 - he Acts 6:8 - did Acts 9:10 - and to Acts 11:27 - prophets Acts 15:32 - being Acts 16:9 - a vision Acts 19:2 - Have ye Romans 12:6 - whether 1 Corinthians 11:5 - or 2 Corinthians 3:8 - the ministration 1 Peter 1:12 - sent
Cross-References
The heauens also & the earth were finisshed, & all the hoast of them.
These are the generations of the heauens and of the earth when they were created, in the day when the Lord God made the earth and the heauens.
But there went vp a miste from the earth, & watered the whole face of the grounde.
Moreouer, out of the grounde made the Lorde God to growe euery tree, that was fayre to syght, and pleasaunt to eate: The tree of lyfe in the myddest of the garden, and the tree of knowledge of good and euyll.
And out of Eden there went foorth a flood to water the garden, and from thence it was deuided, and became into foure heades.
And the golde of the lande is very good. There is also Bdellium, and the Onix stone.
The name of the seconde riuer is Gyhon: the same is it that compasseth the whole lande of Ethiopia.
And the Lord God sayde: It is not good yt the man should be alone, I wyll make hym an helpe lyke vnto hym.
And the man gaue names to all cattell, and foule of the ayre, & euery beast of the fielde: but for man founde he not an helpe lyke vnto hym.
The Lord God caused a deepe sleepe to fall vpon Adam, and he slept, and he toke one of his ribbes, and closed vp the place with fleshe in steade therof.
Gill's Notes on the Bible
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.
Barnes' Notes on the Bible
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”; 2Pe 3:3; 1 Peter 1:5; 1 John 2:18, “Little children, it is the last time,” etc.; Jude 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., Psalms 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, Psalms 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; 1Sa 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.
Often the prophet seemed to be transferred or transported to another place from where he was, and the scene in a distant land or age passed before the mind, Ezekiel 8:3; Ezekiel 40:2; Ezekiel 11:24; Daniel 8:2. In this case the distant scene or time passed before the prophet, and he recorded it as it appeared to him. That this did not cease before the times of the gospel is evident: Acts 9:10, “To Ananias said the Lord in a vision,” etc.; Acts 9:12, “and hath seen in a vision a man named Ananias,” etc.; that is, Paul hath seen Ananias represented to him, though absent; he has had an image of him coming in to him; Acts 10:3, Cornelius “saw in a vision evidently an angel of God coming to him,” etc. This was one of the modes by which in former times God made known his will; and the language of the Jews came to express a revelation in this manner. Though there were strictly no visions on the day of Pentecost, yet that was one scene under the great economy of the Messiah under which God would make known his will in a manner as clear as he did to the ancient Jews.
Your old men shall dream dreams - The will of God in former times was made known often in this manner; and there are several instances recorded in which it was done under the gospel. God informed Abimelech in a dream that Sarah was the wife of Abraham, Genesis 20:3. He spoke to Jacob in a dream, Genesis 31:11; to Laban, Genesis 31:24; to Joseph, Genesis 37:5; to the butler and baker, Genesis 40:5; to Pharaoh, Genesis 41:1-7; to Solomon, 1 Kings 3:5; to Daniel, Daniel 2:3; Daniel 7:1. It was prophesied by Moses that in this way God would make known his will, Numbers 12:6. It occurred even in the times of the gospel. Joseph was warned in a dream, Matthew 1:20; Matthew 2:12-13, Matthew 2:19, Matthew 2:22. Pilate’s wife was also troubled in this manner about the conduct of the Jews to Christ, Matthew 27:19. As this was one way in which the will of God was made known formerly to people, so the expression here denotes simply that His will would be made known; that it would be one characteristic of the times of the gospel that God would reveal Himself to mankind. The ancients probably had some mode of determining whether their dreams were divine communications, or whether they were, as they are now, the mere erratic wanderings of the mind when unrestrained and unchecked by the will. At present no confidence is to be put in dreams. Compare the introduction to Isaiah, section 7, 12.
Clarke's Notes on the Bible
Verse Acts 2:17. In the last days — The time of the Messiah; and so the phrase was understood among the Jews.
I will pour out of my Spirit upon all flesh — Rabbi Tanchum says, "When Moses laid his hands upon Joshua, the holy blessed God said, In the time of the old text, each individual prophet prophesied; but, in the times of the Messiah, all the Israelites shall be prophets." And this they build on the prophecy quoted in this place by Peter.
Your sons and your daughters shall prophesy — The word prophesy is not to be understood here as implying the knowledge and discovery of future events; but signifies to teach and proclaim the great truths of God, especially those which concerned redemption by Jesus Christ.
Your young men shall see visions, c.] These were two of the various ways in which God revealed himself under the Old Testament. Sometimes he revealed himself by a symbol, which was a sufficient proof of the Divine presence: fire was the most ordinary, as it was the most expressive, symbol. Thus he appeared to Moses on Mount Horeb, and afterwards at Sinai to Abraham, Genesis 15:1-21; to Elijah, 1 Kings 19:11, 1 Kings 19:12. At other times he revealed himself by angelic ministry: this was frequent, especially in the days of the patriarchs, of which we find many instances in the book of Genesis.
By dreams he discovered his will in numerous instances: see the remarkable case of Joseph, Genesis 37:5, Genesis 37:9; of Jacob, Genesis 28:1, c. Genesis 46:2, c. of Pharaoh, Genesis 41:1-7; of Nebuchadnezzar, Daniel 4:10-17. For the different ways in which God communicated the knowledge of his will to mankind, see the note on Genesis 15:1.
