Atos 2
G. Campbell Morgan · Citado em PreceptAustin
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Morgan reminds us that our tongues can be set on fire either by heaven or by hell! (James 3:5–6) (WOE!) Combine wind and fire and you have—a blaze!" (Bible Exposition Commentary ) Adrian Rogers says "a church aflame is what we need to be. We don't want to come across to this community as a religious country club, or plastic hypocrites—playing water boy to a game of life. We want to demonstrate to this community, and to our world, the life of our Lord Jesus Christ." Steven
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Morgan wrote, “These were but symbols of no value save as signs for the moment. It is necessary to observe that fact, because there is always a hunger in the carnal heart for signs. These signs were material; today we do not need them; they were needed at the commencement.” Lehman Strauss - The speaking with tongues at Pentecost was doubtless done in perfect order, without any confusion, and it was given just for the occasion. The gift was neither universal nor permanent. Dr. Arthur T. Pierson said, “Speaking in an unknown tongue is unintelligible to the hearer, is undesirable and unserviceable, it may degenerate into an empty display of the mysterious--a mere babble, if not babble, of confusion, and that such a gift acts rather as a hindrance than a help to common joint worship.” Today the Holy Spirit is indwelling Christians, seeking to exalt and magnify Jesus Christ in us (Jn 16:14). Let us not confuse the unbeliever any more than he is already bewildered, but let us seek to witness to him intelligibly and intelligently in a tongue that he knows. The personal and practical aspect of the Spirit’s ministry is summed up in the statement, “They were all filled with the Holy Ghost.” This is the normal state, and it is commanded in Ephesians 5:18. More important than seeking after the Pentecostal phenomena is to surrender our lives to the Pentecostal Person who longs to fill us with Himself in order that we might be equipped to carry out the Great Commission (ED: AMEN AND AMEN!) (Pentecost and the Holy Spirit) Strauss echoes my heart which is the main reason these comments on Acts 2 will barely touch on the subject of tongues and whether they exist or do not exist today. My greatest fear is that we can spend so much time defending one side or the other that we miss the most important truth which is each individual's desperate need to daily die to self, surrender to the Spirit in order to be filled with and supernaturally empowered by the Spirit to be a witness of Jesus and His soul saving Gospel and to bear fruit that brings glory (think "attention") to our Father in Heaven (cf John 15:5, Mt 5:16). Other (2087)(heteros) has the basic meaning of the other of two or more but specifically different. So the idea is qualitatively another of a different kind, and so not identical with what was previously referred to (Ro 7:23 "different law," Gal 1:6 - "different Gospel"). A second sense of heteros is numerically speaking and thus denoting a new member distinct in kind from those that preceded another (e.g., someone else, something else) (1 Cor 12:8-10+ - "given...to another", Lk 8:6-8 of seed "other seed fell on rocky soil...and other seed fell among the thorns"). Allos is often the diametric opposite of heteros, one of the most striking uses being Jesus' description of the Holy Spirit as "another (allos not heteros) Helper" One just like Himself! (Jn 14:16). BDAG summarized - (1.) pert. to being distinct from some other item implied or mentioned, other (a.) other of two, contrasting a definite person or thing w. another (b.) of more than two - another (Mt 8:21, Gal 1:19, Jn 19:37), others (Acts 2:13) (2.) pert. to being dissimilar in kind or class from all other entities, another, different fr. what precedes, externally or internally (Lk 9:29, 1 Cor 15:40, James 2:25, Gal 1:6) Thayer summarized - the other, another, other (a) to number - (1) to number as opposed to some former person or thing (2) the other of two; (b) to quality - another: i.e. one not of the same nature, form, class, kind, different Abbott-Smith Manual Greek Lexicon of the New Testament - Heteros - [in LXX chiefly for 0259] distributive prop., prop, dual, denoting the second of a pair 1. of number, other; c. art., the ether; (a) of two, Luke 5:7; Luke 9:56, al.; opp. to ὁ πρῶτος , Matthew 21:30; ὁ εἷς , Matthew 6:24, Luke 7:41, Acts 23:6, al.; the one . . . the other: 1 Corinthians 15:40; the next: Luke 6:6; Luke 9:56 (sc. ἡμέρα , Xen.), Acts 20:15; Acts 27:3; one's neighbour: Romans 2:1; Romans 13:8, 1 Corinthians 6:1, al.; (b) of more than two, another: Matthew 8:21; Matthew 11:3, Luke 6:6; Luke 22:66, John 19:37, Romans 8:39, al.; pl., Acts 2:13; , Matthew 16:14; Luke 11:16. 2. Of kind or quality, other, another, different: Mark 16:12, Luke 9:29, Acts 2:4, 1 Cor 14:21, 2 Cor 11:4, Gal 1:6, al.. Heteros - 98x in 93v - see all verses below - Usage: another(31), another man(1), another one(2), any other(1), different(6), else(2), neighbor(3), next(3), one(1), other(31), other person(1), others(13), someone else(1), strange(1), strangers(1). Tongues (100)(glossa) means literal tongue, the organ of the body (Rev 16:10), speaks of taste (Lk 16:24), speaks of speech (Mk 7:33, 35; Lu 1:64; 1 Co 14:9; Ja 3:5, 6), is personified (Ro 14:11; Php 2:11 cf. Acts 2:26; Isa 45:23 Ps 16:9), in the phrase bridle (refrain) the tongue (Jas 1:26; 3:8; 1Pe 3:10; Jdg 7:5; Job 29:10; 33:2), as a metaphor for speech or language (1 Jn 3:18, Pr 25:15; 31:26, Ge 10:5, 20, 31), to refer to a particular language or dialect as spoken by a particular people (Acts 2:11; 1 Cor 13:1; Ge 10:5, 20; Da 1:4), to refer to a people who speak a particular language, (tribes, people, and tongues) as in (Rev 5:9; 7:9; 10:11; 11:9; 13:7; 14:6; 17:15; Isa 66:18; Da 3:4, 7, 30, 32). In the present passage the phrase glossais hetérais is literally "tongues others or different," and thus speaks of that which is different from than one's own native tongue. The phrase glossais kainaís describes tongues that are qualitatively new and so means to speak languages not known to them before or to speak in or with tongues other than their own native tongue (Mk 16:17; Acts 2:4; 10:46; 19:6; 1 Co 12:30; 14:2, 4-6, 13, 18, 23, 27, 39 ). Glossa - 50x in 47v - Usage: tongue(25), tongues(25). Mk. 7:33, 35; 16:17; Lk. 1:64; 16:24; Acts 2:3f, 11, 26; 10:46; 19:6; Rom. 3:13; 14:11; 1 Co. 12:10, 28, 30; 13:1, 8; 14:2, 4ff, 9, 13f, 18f, 22f, 26f, 39; Phil. 2:11; Jas. 1:26; 3:5f, 8; 1 Pet. 3:10; 1 Jn. 3:18; Rev. 5:9; 7:9; 10:11; 11:9; 13:7; 14:6; 16:10; 17:15 Glossa - 112v in the Septuagint - Gen. 10:5, 20, 31; 11:7; Exod. 11:7; Jos. 7:21; 10:21; Jdg. 7:5; 2 Sam. 23:2; Job 5:21; 6:30; 20:12, 16; 29:10; 33:2; Ps. 5:9; 10:7; 12:3f; 14:3; 15:3; 16:9; 22:15; 31:20; 34:13; 35:28; 37:30; 39:1, 3; 45:1; 50:19; 51:14; 52:2, 4; 55:9; 57:4; 64:3, 8; 66:17; 68:23; 71:24; 73:9; 78:36; 81:5; 109:2; 119:172; 120:2f; 126:2; 137:6; 139:4; 140:3; Prov. 3:16; 6:17, 24; 10:20, 31; 12:18f; 15:2, 4; 17:4, 20; 18:21; 21:6, 23; 24:22; 25:15, 23; 26:28; 27:20; 31:26; Cant. 4:11; Isa. 3:8; 19:18; 28:11; 29:24; 32:4; 35:6; 41:17; 45:23; 50:4; 57:4; 59:3; 66:18; Jer. 5:15; 9:3, 5, 8; 18:18; 23:31; Lam. 4:4; Ezek. 3:6, 26; 36:3; Dan. 1:4; 3:2, 4, 7, 29; 4:1, 21; 5:19; 6:25; 7:6, 14; Hos. 7:16; Mic. 6:12; Zeph. 3:9, 13; Zech. 8:23; 14:12. Read the uses of "tongue" in Proverbs - it will give you great insight on the tongue (make a list of what you learn and take it to the Lord in prayer, especially if you have trouble controlling your tongue!) Here are a few of the uses from Psalms... Ps 5:9 - "They flatter with their tongue." Ps 10:7 "Under his tongue is mischief and wickedness." Psalm 12:3 May the LORD cut off all flattering lips, The tongue that speaks great things; Psalm 34:13 Keep your tongue from evil And your lips from speaking deceit. Psalm 37:30 The mouth of the righteous utters wisdom, And his tongue speaks justice. Psalm 39:1 For the choir director, for Jeduthun. A Psalm of David. I said, "I will guard my ways That I may not sin with my tongue; I will guard my mouth as with a muzzle While the wicked are in my presence." Psalm 45:1 For the choir director; according to the Shoshannim. A Maskil of the sons of Korah. A Song of Love. My heart overflows with a good theme; I address my verses to the King; My tongue is the pen of a ready writer. (Comment: "my tongue [is] a stylus of a skillful scribe." Words flow from the psalmist's tongue just as they do from a scribe's stylus) Psalm 51:14 Deliver me from bloodguiltiness, O God, the God of my salvation; Then my tongue will joyfully sing of Your righteousness. Psalm 119:172 Let my tongue sing of Your word, For all Your commandments are righteousness. Psalm 120:2 Deliver my soul, O LORD, from lying lips, From a deceitful tongue. Psalm 137:6 May my tongue cling to the roof of my mouth If I do not remember you, If I do not exalt Jerusalem Above my chief joy. Psalm 139:4 Even before there is a word on my tongue, Behold, O LORD, You know it all. All 4 uses in the Septuagint of Genesis refer to intelligible languages spoken by people. One of the most famous uses is in Genesis where God declared... Genesis 11:7 "Come, let Us go down and there confuse their language (Lxx = glossa), so that they will not understand one another's speech." Friberg summary of glossa - tongue; (1) literally, the organ of speech and taste tongue (Mk 7.33); figuratively, as a means of verbal communication tongue, language (Acts 2.11); (2) by metonymy tribe, people, or nation that speaks a common language (Rev 5.9); (3) as a religious technical term for glossalalia tongues(-speaking), understood variously to be unintelligible ecstatic utterance (1Cor 14.2), heavenly language (1Cor 13.1), or foreign languages not learned through natural means by the speaker (Acts 2.4); (4) as the shape of fire forked flames (Acts 2.3) (Analytical Lexicon of the Greek NT) Vine - GLŌSSA is used of (1) the “tongues … like as of fire” which appeared at Pentecost; (2) the tongue, as an organ of speech, e.g., Mark 7:33; Rom. 3:13; 14:11; 1 Cor. 14:9; Phil. 2:11; Jas. 1:26; 3:5, 6, 8; 1 Pet. 3:10; 1 John 3:18; Rev. 16:10; (3) (a) a language, coupled with phulē, a tribe, laos, a people, ethnos, a nation, seven times in the Apocalypse, Rev 5:9; 7:9; 10:11; 11:9; 13:7; 14:6; 17:15; (b) the supernatural gift of speaking in another language without its having been learnt; in Acts 2:4-13 the circumstances are recorded from the view–point of the hearers; to those in whose language the utterances were made it appeared as a supernatural phenomenon; to others, the stammering of drunkards; what was uttered was not addressed primarily to the audience but consisted in recounting “the mighty works of God;” cp. Acts 2:46; in 1 Cor 12+ and 1 Cor 14, the use of the gift of tongues is mentioned as exercised in the gatherings oflocal churches; 1 Cor 12:10+ speaks of the gift in general terms, and couples with it that of “the interpretation of tongues;” 1 Cor 14 gives instruction concerning the use of the gift, the paramount object being the edification of the church; unless the tongue was interpreted the speaker would speak “not unto men, but unto God,” 1 Cor 14:2; he would edify himself alone, ver. 4, unless he interpreted, ver. 5, in which case his interpretation would be of the same value as the superior gift of prophesying, as he would edify the church, 1 Cor 14:4-6; he must pray that he may interpret, 1 Cor 14:13; if there were no interpreter, he must keep silence, 1 Cor 14:28, for all things were to be done “unto edifying,” 1 Cor 14:26. “If I come … speaking with tongues, what shall I profit you,” says the Apostle (expressing the great object in all oral ministry), “unless I speak to you either by way of revelation,or of knowledge, or of prophesying, or of teaching?” (1 Cor 14:6). Tongues were for a sign, not to believers, but to unbelievers, 1 Cor 14:22 and especially to unbelieving Jews (see 1 Cor 14:21): cp. the passages in the Acts. There is no evidence of the continuance of this gift after Apostolic times nor indeed in the later times of the Apostles themselves; this provides confirmation of the fulfilment in this way of 1 Cor. 13:8, that this gift would cease in the churches, just as would “prophecies” and “knowledge” in the sense of knowledge received by immediate supernatural power (cp. 1 Cor 14:6). The completion of the Holy Scriptures has provided the churches with all that is necessary for individual and collective guidance, instruction, and edification. (Vine's Expository Dictionary of NT Words) As the Spirit was giving them utterance - This was a gift from the Holy Spirit now indwelling and filling these 120 believers. These were untaught Galileans (folks today would call them "hayseeds") which highlights the fact that their ability to speak fluently in foreign languages had to be of supernatural origin. It is notable that being filled with the Spirit from the very beginning (Acts 2) exerted a major effect on one's speech, and that same effect is seen throughout Acts and in the Epistles (see preceding discussion on association of Spirit filling and speaking). This truth begs the question - Is your speaking to your wife, kids, co-workers, etc controlled and empowered by the Holy Spirit? Being Spirit filled is the best (only) way to "let no unwholesome word proceed from your mouth" (Eph 4:29+) and to "let your speech always be with grace." (Col 4:6+). Let it be Lord, let it be, for Thy glory. Amen. Vaughn notes that the 11 disciples "had received the Spirit on an earlier occasion (John 20:22), but that event was not the abiding and universal bestowal which had been promised." (Acts) Vincent on was giving - A graphic imperfect; kept giving them the language and the appropriate words as the case required from time to time. It would seem that each apostle was speaking to a group, or to individuals. The general address to the multitude followed from the lips of Peter. (Word Studies in the New Testament) What a wonderful picture of the gracious work of the Spirit, giving and giving again. Am I (you) receiving and receiving again as He gives power today to fight the good fight of faith? We need to continually remain in a "receptive state" ("confessed up" and repentant). How are you doing beloved? Giving utterance (present tense)(669)(apophtheggomai from apo = from + phtheggomai = to utter in Acts 4:18, 2 Pe 2:16, 18) means to speak, utter, declare. The word utter means to articulate audibly, either verbally or with a cry, shout, or noise. The only other uses are Acts 2:14 ("raised his voice and declared") and Acts 26:25 ("I utter words of sober truth").
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Morgan has an interesting thought on the Spirit poured forth on all mankind or all flesh - The Spirit is upon all flesh for clearly defined purposes. He is on all flesh to convict of sin, of righteousness, of judgment. He is in the human race as the power that hinders evil, and He will hinder until He be taken out of the way. (Acts Commentary 2:14-21) Pour out gives one the picture of the Spirit being poured out like a torrential downpour on a scorched and thirsty earth! I will pour forth (1632)(ekcheo from ek = out + chéo = pour) means literally to flow out, to gush forth or to pour out . The inherent idea is to cause something to be emitted in quantity. This verb is used 3x in this chapter - Acts 2:17, 18, 33. Note that in Acts 2:33+ Peter teaches that it is Jesus Who is responsible for the pouring out of the Holy Spirit (See this depicted in the diagram above) Therefore having been exalted to the right hand of God, and having received from the Father the promise of the Holy Spirit (Lk 24:49+), He (JESUS THE NAZARENE) has poured forth this which you both see and hear. Paul uses ekcheo to describe the pouring out of the Spirit in Titus 3:5+. His point is that the Spirit is poured out on each believer when they experience the new birth. In a sense, the Spirit's work in each believer as a member of the Body (1 Cor 12:13+) is a continuation of the Pentecostal outpouring. The most concentrated use of ekcheo (9x/16 total) is in chapter 16 of Revelation which describes the pouring out of the seven bowls of God's wrath (Rev 16:1, 2, 3, 4, 6, 8, 10, 12, 17+). What a striking contrast - either God pours out His Spirit of grace on believers or He pours out (via His angels) His righteous wrath on earth dwellers (unbelievers). And thus the importance of responding to the invitation in Acts 2:21! To say it another way the LAST DAYS begins with an outpouring of the Spirit, but will end with an outpouring of God's wrath! Call on the Name Jesus, for as Paul said it is "Jesus, Who rescues us from the wrath to come." (1 Th 1:10+). This division of last days into a time of the Spirit of grace and a time of divine judgment in the "last" of the last days reminds us of the prophecy in Isaiah 61:2 which says "To proclaim (GOOD NEWS) the favorable year of the LORD and (BAD NEWS) the day of vengeance of our God; To comfort all who mourn." Jesus quoted the first part in His first message in the synagogue in Nazareth (Lk 4:16-20+) ending His message with the declaration "Today this Scripture has been fulfilled in your hearing.” (Lk 4:21). At that time He did not quote the phrase "the day of vengeance of our God" for that day, like the time described in Acts 2:19-20, described a yet to be fulfilled future day of God's fury poured out on a Christ rejecting world. Note that this same verb ekcheo is used in the prophecy of Zechariah 12:10 (in the Septuagint) which is a prophecy that will not be fulfilled until the last of the "last days," most likely the last half of Daniel's Seventieth Week, the time of Jacob's Distress “I will pour out (Lxx = ekcheo) on the house of David and on the inhabitants of Jerusalem, the Spirit of grace and of supplication, so that they will look on Me whom they have pierced; and they will mourn for Him, as one mourns for an only son, and they will weep bitterly over Him like the bitter weeping over a firstborn. (Zechariah 12:10-14+) This section of conviction and contrition is followed by God's provision of salvation Zechariah 13:1+ recording "“In that day a fountain will be opened for the house of David and for the inhabitants of Jerusalem, for sin and for impurity. Comment: In short, those on whom the Spirit is poured out are Jews who will be saved, Zechariah 13:8+ indicating that 2/3's of the Jews will perish, but 1/3 will be saved (cf "all Israel will be saved" - Ro 11:26+). Mankind (4561)(sarx) is literally "flesh" so the KJV translates it "on all flesh." One way to interpret this in the present age would be to interpret it as signifying God would not just pour forth His Spirit on Jewish believers but on Gentile believers, on males and females, on rich and pour. Speaking of regeneration (of men and women who are born again) Paul writes God "poured out (the Spirit) upon us richly through Jesus Christ our Savior." (Titus 3:6, cf Ro 5:5+) All mankind who believes in Jesus will receive the Holy Spirit (cf Ro 8:9+). James Smith on pouring out of the Spirit - At the marriage at Cana, the best wine—the gift of Christ—was kept to the last. So in "these last days" the best wine has been given in the coming of the Holy Ghost. Between this promise made to Joel and the fulfillment there lay twenty-four generations; but His faithfulness faileth not. The Spirit has been given, but "all flesh" have not yet been touched with the flame of this life-quickening fire. But surely this also will come to pass. Let us join the Lord's remembrancers, and pray for it. The testimony of a living Church must be to God's faithfulness to His Word. (Handfuls on Purpose) W A Criswell - The eschatalogical prophecies of Joel envisioned a day like Pentecost and the speaking in various languages (Joel 2:28). The key phrase here is "all flesh" (Acts 2:17). These words mean that the Spirit of God would come upon all people without discrimination: young, old, servants, women, and other groups ordinarily omitted. The messianic era has been inaugurated, though its climactic fulfillment is yet in the future.
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Morgan wrote " In Joel's prophecy then we have a description of the whole dispensation of the Spirit; its commencement " I will pour out My Spirit upon all flesh;" its characteristics" - Your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions, and also upon the servants and upon the handmaids in those days will I pour out My Spirit"; its consummation-before the great day of the Lord come-" I will shew wonders in the heavens...The day of Pentecost dispensationally, is that whole period following, during which the true characteristics are those of prophecy, and of dreams and visions. The Day of Pentecost finally, is that period when, before the final acts begin, supernatural signs will indicate the end of the period, and the approach of God's new and last method with the world. Where then are we placed now? The dawn has passed away. The day is proceeding. The darkness has not yet come. Dawn: " I will pour forth of My Spirit upon all flesh." Day: " Your sons and your daughters shall prophesy, and your young men shall see visions and your old men shall dream dreams, yea, and on My servants and on My handmaidens in those days will I pour forth of My Spirit; and they shall prophesy." Darkness: "The great and notable day...the sun turned into darkness, and the moon into blood." That has not yet come. This prophetic teaching should make us cease speaking of the day of Pentecost as though it were passed. This is the day of Pentecost. The dawn has passed, but who regrets the dawn when the sun has climbed to, the heavens? Sometimes we think that it is westering; that the shadows are already about us. It would seem that we are approaching the end of this dispensation of grace; but there is no sorrow in our heart, there is no regret. We do not believe that this dispensation is the last ac tivity of God for the world. Our hope is also in the movements that lie beyond it; in the fact that He will gather Judah to Jerusalem, and Israel to Himself (ED: "ALL ISRAEL WILL BE SAVED" Ro 11:26+), and in other ways proceed to the accomplishment of His purpose. The whole subject is not for consideration now, but what it is important to remember is that this very age in which we live and serve, is part of God's plan, but not the whole of it. It is an integral part of the whole. God has never been trying experiments with humanity. He has been moving surely, certainly on, and this age in which we live and serve is part of a larger whole. We need not sigh for the dawn; we thank God for it, and the story of its breaking always fascinates us. We need not waste time looking for the ending of the age; for ere it come there will be supernatural signs that herald its approach. (Acts Commentary 2:14-21) Prophesy (4395)(propheteuo from pró = before or forth + phemí = tell) means literally to tell forth and can mean to speak forth God's message, not necessarily referring to speaking of future events. In other contexts to prophesy means to speak under inspiration and foretell future events. Luke uses this verb 4 times in Acts - Acts 2:17, 18, Acts 19:6 and Acts 21:9. Acts 19:6 And when Paul had laid his hands upon them, the Holy Spirit came on them, and they began speaking with tongues and prophesying. Acts 21:9 Now this man had four virgin daughters who were prophetesses Darrell Bock on visions and dreams - In both cases the point is that God will be accessible to and direct his people. Later in Acts, Paul will be led by a vision (Acts 16:9–10), and Cornelius and Peter each have a vision that sets up their meeting (Acts 9:10; 10:3, 10, 17; 18:9; Harrison 1975: 58). (Ibid) One caveat regarding prophecy, visions and dreams is that they each must be scrupulously, assiduously gauged according to the perfect standard of the Word of God (Pr 30:5). If they are not in accord with the Word of God or if they propose supposed "new" revelation, then they are false prophecies, visions and dreams. In short, a Berean-like attitude (Acts 17:11+) is imperative in assessing all prophecies, visions and dreams. Related Resources: What is the spiritual gift of prophecy? Are there prophets in the church today? Is the concept of personal prophecy biblical? Someone gave me a prophetic word/prophesied over me. What is the interpretation? What is prophetic ministry? What is prophetic prayer? Visions (3706)(horasis from horao = to see) means that which is seen and means appearance in Rev 4:3+ and (supernatural) vision in Acts 2:17 and Rev 9:17+ (all the NT uses). See discussion of imagery regarding DREAMS, VISIONS in Dictionary of Biblical Imagery (free for use online - an outstanding resource!) Horasis is used frequently in the Septuagint and is especially concentrated in the apocalyptic books of Ezekiel and Daniel where it often describes supernatural visions. Clearly God sometimes spoke to His prophets in the OT in visions (Isa 1:1, Da 7:1, 8:1, etc). So the question is this - Does God still give visions? Clearly God does not give visions today in the same sense as He did to the OT prophets who recorded the visions as the inspired Word of God (special revelation). So while the omnipotent God clearly can still give visions, He does not give visions to give new revelation. All visions must be compared to the Word of God and must be compatible with the Word of God. See the article from Gotquestions - Is God giving people in closed countries dreams and visions to bring them to faith in Christ? Horasis is used about 134x in the Septuagint - Ge 2:9; Ge 24:62; Gen. 25:11; Gen. 31:49; Gen. 40:5; Lev. 13:12; Num. 24:4; Num. 24:16; Jdg. 13:6; 1 Sam. 3:1; 1 Sam. 3:15; 1 Sam. 16:12; 2 Sam. 7:17; 1 Chr. 17:15; 1 Chr. 17:17; 2 Chr. 9:29; Job 37:18; Ps. 89:19; Eccl. 11:9; Isa. 1:1; Isa. 13:1; Isa. 19:1; Isa. 30:6; Isa. 66:24; Jer. 14:14; Jer. 23:16; Lam. 2:9; Ezek. 1:1; Ezek. 1:4; Ezek. 1:5; Ezek. 1:13; Ezek. 1:22; Ezek. 1:26; Ezek. 1:27; Ezek. 1:28; Ezek. 3:23; Ezek. 7:26; Ezek. 8:2; Ezek. 8:3; Ezek. 8:4; Ezek. 11:24; Ezek. 12:22; Ezek. 12:23; Ezek. 12:24; Ezek. 12:27; Ezek. 13:7; Ezek. 21:29; Ezek. 23:16; Ezek. 40:2; Ezek. 40:3; Ezek. 41:21; Ezek. 43:3; Ezek. 43:10; Dan. 1:17; Dan. 2:28; Dan. 2:31; Dan. 3:25; Dan. 4:5; Dan. 4:9; Dan. 4:10; Dan. 4:11; Dan. 4:19; Dan. 4:20; Dan. 4:23; Dan. 5:6; Dan. 7:1; Dan. 7:15; Dan. 7:20; Dan. 8:1; Dan. 8:13; Dan. 8:15; Dan. 8:16; Dan. 8:17; Dan. 8:19; Dan. 8:26; Dan. 8:27; Dan. 9:21; Dan. 9:24; Dan. 10:6; Dan. 10:7; Dan. 10:8; Dan. 10:14; Dan. 10:16; Dan. 10:18; Dan. 11:14; Hos. 12:10; Joel 2:4; Joel 2:28; Obad. 1:1; Mic. 3:6; Nah. 1:1; Nah. 2:4; Hab. 2:2; Hab. 2:3; Zech. 10:2; Zech. 13:4; Dream (1797)(enupniazomai) means to receive an impression of seeing something during sleep (Acts 2:17) and in Jude 1:8 is associated with promoting deluding teachings as a result of false dreams. This verb is much more frequent in the Septuagint - e.g., Jacob's ladder (Ge 28:12), Joseph's dream (Ge 37:5, 6, 9, 10). Warnings about dreamers in Dt 13:1, 3, 5 if they tell you to go after other gods (Dt 13:2). Nebuchadnezzar's famous dream (Da 2:1, 3+). Gilbrant - Enupniazō carries the connotation of supernatural activity while one is sleeping, especially in the sense of dreaming. Used only twice in the New Testament, the word is neutral concerning judgment regarding good or evil in the dreaming. Hence, in Acts 2:17 the word is used to describe dreaming activity of which God is the source. In Jude 8 the emphasis is upon the “dreamers” (participial form) who had crept in “unawares” (Jude 1:4) and who defile their bodies, defy their Creator, and deride the angels (cf. Jude 1:9)." (Complete Biblical Library) Enupniazomai - 20x in the Septuagint - Gen. 28:12; Gen. 37:5; Gen. 37:6; Gen. 37:9; Gen. 37:10; Gen. 41:5; Deut. 13:1; Deut. 13:3; Deut. 13:5; Jdg. 7:13 - Gideon; Isa. 29:7; Isa. 29:8; Isa. 56:10; Jer. 23:25; Jer. 27:9; Jer. 29:8; Da 2:1; Da 2:3; Joel 2:28 = "Your old men will dream dreams." Dreams (1798)(enupnion) means something seen in one's sleep. This word is much more common in the Septuagint where it can refer to a common dream or a prophetic dream and is especially concentrated in the prophetic book of Daniel (24/107) and in Genesis (19/107). Enupnion - 107x in the Septuagint - Gen. 37:5; Gen. 37:6; Gen. 37:8; Gen. 37:9; Gen. 37:10; Gen. 37:20; Gen. 40:5; Gen. 40:8; Gen. 40:9; Gen. 40:16; Gen. 41:1; Gen. 41:7; Gen. 41:8; Gen. 41:11; Gen. 41:15; Gen. 41:25; Gen. 41:26; Gen. 41:32; Gen. 42:9; Deut. 13:1; Deut. 13:3; Deut. 13:5; Jdg. 7:13; Jdg. 7:15; 1 Sam. 28:6; 1 Sam. 28:15; 1 Ki. 3:15; Est. 1:1; Est. 10:3; Job 7:14; Job 20:8; Job 33:14; Ps. 73:20; Eccl. 5:3; Eccl. 5:7; Isa. 29:8; Isa. 65:4; Jer. 23:25; Jer. 23:27; Jer. 23:28; Jer. 23:32; Jer. 29:8; Dan. 1:17; Dan. 2:1; Dan. 2:2; Dan. 2:3; Dan. 2:4; Dan. 2:5; Dan. 2:6; Dan. 2:7; Dan. 2:9; Dan. 2:26; Dan. 2:28; Dan. 2:36; Dan. 2:45; Dan. 4:5; Dan. 4:6; Dan. 4:7; Dan. 4:8; Dan. 4:9; Dan. 4:18; Dan. 4:19; Dan. 4:33; Dan. 5:12; Dan. 7:1; Dan. 8:2; Joel 2:28; Mic. 3:7; Zech. 10:2; When C H Spurgeon was about 34 years old, he preached a sermon on Acts 2:17 entitled A Young Man's Vision and here are some excerpts showing what Spurgeon thought of dreams and visions in our day, including a vision that he himself had - MANY visions have led to the most disastrous results. When Napoleon had a vision of a universal monarchy over which he should preside, with the French eagle for his ensign, he drenched the lands in blood. Many visions have been wretchedly delusive. Men have dreamed of finding the fairy pleasure in the dark forest of sin; carnal joys have danced before their eyes as temptingly as the mirage in the desert, and they have pursued the phantom forms to their misery in this world, and to their eternal ruin in the next. Mistaking license for liberty, and madness for mirth, they have dreamed themselves into hell! Many dreams have sucked the life-blood out of men as vampires do; men have passed from stern reality into dreamland, and while seemingly awake have continued like sleepwalkers to do all things in their sleep. Many pass all their days in one perpetual daydream—speculating, building castles in the air, thinking of what they would do, and vowing how they would behave themselves. With fine capacities they have driveled away existence, as their theory of life was born of smoke, so the result of their lives has been a cloud. The luxurious indolence of mere resolve, the useless tossing of regrets—these have been all their sluggard life. For all this, good and grand visions are not unknown; visions which came from the excellent glory; visions which, when young or old men have seen them, have filled them with wisdom, divine grace, and holiness; visions which have worked with such effect upon their minds that they have been lifted up above the level of the sons of men, and made sons of God, co-workers with the eternal! Such visions are given to men whose eyes have been illumined by the Holy Spirit—visions which have come of that eyesalve which only the Holy Spirit can apply; visions which are not bestowed on carnal men nor unveiled to the impure in heart; visions reserved for the men and women elect of God who are sanctified by the Holy Spirit, and made meet to be partakers of the witness of God, and the testimony of His Son.....How much of good in this world would have been lost if good men had quenched the first halffashioned thoughts which have flitted before them! I mean, for instance, had Martin Luther taken the advice of his teacher when he said to him, “Go your way, silly monk! Go to your cell and pray God, and if it is His will, He will reform the abuses of this church, but what have you to do with it?” Supposing the agitated monk had administered an opiate to his soul, what then? Doubtless the gospel to Luther at the first was dim enough; and the idea of reform most vague and indistinct; but had he closed his heart to his vision, how long might not the Romish darkness have brooded over the multitudes of Europe?.... O young men, if you have received a thought which dashes ahead of your times, hold to it, and work at it till it comes to something! If you have dreamed a dream from the Lord, turn it over and over again till you are quite sure it is not steam from a heated brain, or smoke from hell—and when it is clear to your own heart that it is fire from off God’s altar, then work and pray and wait your time. Perhaps it may take 50 years to work that thought out, or what is worse, you may never live to see it realized, but what of that? You may have to leave that thought sown in the dust, but the thought will not die; it may produce a harvest when you are with the angels! Do not, I pray you, because the thing happens to seem new, or too enthusiastic, or too far ahead, be snubbed into putting it into a corner, but take care of it, and nurture it; and if it is not of God, a little experience will disabuse you of it, let us hope. But if it is of the Lord, you will grow in your attachment to it, and by-and-by God will find an opportunity for you to make it practical. The great Father of Spirits does, in fact, say to you when He puts a great design into your keeping, as Pharaoh’s daughter said to Jochebed, “Take this child away, and nurse it for me, and I will give you your wages.” And though the Moses that you nurse may not deliver Israel in your lifetime, yet shall you have your wages if you nurse the thought for God!.... With this rather too long preface about dreaming, I will now confess that, after my own fashion, I too have seen a vision. And though you should say of me in days to come, “Behold, this dreamer comes,” yet, as he that has a dream is bid to tell his dream, so I tell mine. My dream is this—I have seen in vision, missionary spirit in England, now so given to slumber, marvelously quickened, awakened, and revived! I have seen—the wish was father to the sight, I have seen the ardor of our first missionary days return to us! I have seen young men eager for the mission field, and old men and fathers sitting in united council to correct mistakes, to devise new methods, or to strengthen the old ones, so that by any means the great chariot of Christ might roll onwards, and that His victories might be more rapid. (For full text see A Young Man's Vision) G Campbell Morgan on prophesying, dreaming and seeing visions - What is a vision? Something seen by a watcher. What is a dream? Something seen by a sleeper. Visions are for the young men, who should be watching. Dreams are for the old men, who should be resting. The New Testament prophet is a witness in speech, and the prophets are to be men and women, bond and free. This Spirit came to scorch and burn and destroy the false divisions which existed; He came to recognize humanity, irrespective of caste or sex; sons and daughters, bondslaves and bondmaidens. What are the things we need to fear supremely? First, silence. If we cannot speak (not necessarily to a crowd) for our Master, wherever the opportunity is given, then we should be afraid. The Spirit was poured out to give us power to prophesy. Let us be very afraid of silence. We need also to fear if there is an absence of visions and dreams. If we have no dreams and no visions, why not? It is because we are not responsive to the Spirit. If we do not do this, it is not merely that we fail. We limit God; for the marvellous and matchless mystery of the Pentecostal age is this-that while the Spirit is on all flesh, He waits for a partner, and the partner must be a man, a woman, a child. God bring us into fellowship that we may give His message and hasten the Kingdom. (Acts Commentary 2:14-21) John Piper on "all God's people will prophesy" - Joel goes on to say that when God makes himself known and felt in people's lives, this can manifest itself in three ways: they may dream dreams, see visions, and prophesy (Joel 2:28). What a person dreams about is a sign of what his mind is saturated with. What looms up in his mind's eye while strolling alone signals whether he is soaked in God. And you can usually tell whether a person has been drenched with the Spirit by whether his mouth is given to declaring the excellencies of God. When God almighty pours himself into an individual, the inner life is changed; it is filled with God. And since the mouth is simply the pressure valve of the inner life, when the inner life is full of God, the mouth prophesies. We must not think of prophecy mainly as prediction, though it is true that those who are closest to God will know best what he is likely to do next. Nor should we think of it as the fulfillment of a special office. Prophecy, as it is used here I think, is primarily verbalizing the great things you have seen of God for the sake of "upbuilding and encouragement and consolation," as Paul says in 1 Corinthians 14:3. Joel is not trying to get us excited that we will all one day be able to know the future before it happens (there is nothing especially holy about that). He is looking to a day when men and women everywhere will be so filled with God that they catch visions of him in the daytime, dream about him at night, and speak of him continually with their mouths. The best evidence for this is that when in fact the Spirit was poured out like this at Pentecost, the result was that those filled with the Spirit "spoke the mighty works of God" (Acts 2:11). The miracle of "tongues" enabled all to understand, but the important thing is what they said. Tongues is just one variety of prophetic speech. This is what was spoken by the prophet Joel: your sons and daughters will prophesy. Joel wasn't the only Old Testament prophet who longed for the day when God would saturate his people with his Spirit. There is a story about Moses in Numbers 11:24–30, similar to Joel's prophecy. Moses had the Spirit of the Lord on him in such a way that he could see God and speak his word powerfully. It says that one day "the Lord came down in the cloud and spoke to him, and took some of the Spirit that was upon him and put it upon the 70 elders; and when the Spirit rested upon them, they prophesied" (Nu 11:25). And word came to them that there were two men in the city who had not come out to the tent but were prophesying by the Spirit also. Joshua said to Moses "'My lord Moses, forbid them.' But Moses said to him, 'Are you jealous for my sake? Would that all the Lord's people were prophets, that the Lord would put his Spirit upon them!"' (Nu 11:29). That is the day Joel is predicting—the day when all God's people will prophesy. Would that all the Lord's people were prophets! Would that all the people at Bethlehem were prophets! So saturated and soaked with God, so filled with God in the inner life that we would constantly speak to each other of the excellencies of our Maker and Redeemer and Friend. And do not think this is beyond your reach. Do not think that such an experience of God is for the professional spiritual elite. The point of Joel's prophecy is this: the Spirit will be poured on all flesh—whether you are man or woman, old or young, servant or master, the promise is for you. Baptists have always insisted on the priesthood of all believers. But should we not also say, Would that all God's people were prophets! Would that all God's people were so filled with God that our love and admiration could not but spill over into words. Would that every Wednesday night and every Sunday night we might come together so deeply moved by the Spirit that we would fall over each other to testify in prophetic words of edifying praise to what we have seen of God. What is it that hinders us? What is it in our tradition that has locked us into ourselves and imprisoned us in solitary cells of silence? Why, why in the name of Pentecost are we so reticent to speak of God when opportunity is given the church and beyond? I don't know why. But this I know: it is not the Spirit; it is not the Spirit of God that seals your lips and makes you think that praise and exhortation is a private affair. "Do not quench the Spirit, do not despise prophesying; test everything, hold to what is good" (1 Thessalonians 5:19–21). God declares, "I will pour out my Spirit upon all flesh, and your sons and your daughters will prophesy!" (Acts 2:17 This Is What Was Spoken By the Prophet Joel) Cornerstone Biblical Commentary - The outpouring is for prophesying, for receiving dreams and visions. Visions and dreams were common experiences by which a prophet would receive revelation (Num 12:6). In Acts they occur regularly, especially in promoting the advance of the Christian mission (e.g., Acts 9:10, 12; 10:3, 17, 19; 11:5; 16:9; 18:9). While some would limit early Christian prophecy to "episodic, oracular utterances that are spoken on the basis of supernaturally given revelation via dreams, visions, and angelic visitors," others see prophecy in Acts as occurring across a continuum of varying degrees of divine intervention (Giles 1997b:971). Indeed, the "prophesying" of Joel 2:28 is fulfilled at Pentecost in "witnessing with power" (Acts 1:8) and in being "filled with the Holy Spirit" to declare miraculously in foreign languages the "wonderful things God has done" (Acts 2:4, 11). Throughout Acts, we meet this same range of Spirit-aided proclamation: from oracular prediction or assurance (Acts 11:28; 18:9-10; 21:11; 23:11) to special revelation passed on later (Acts 10:30-33), episodic immediate inspiration (Acts 4:18-31; 13:9; 21:11), speaking in tongues (Acts 2:4; 10:46; 19:6), words of exhortation and encouragement (Acts 14:22; 15:32, 41), and boldly preached expository sermons with Spirit-given interpretation and application of Scripture (Acts 4:8-12; 7:2-52; 13:16-41). By the power of the Spirit, God's witnesses will make known his wondrous deeds: how he has accomplished and now intends to apply his salvation. (Cornerstone Biblical Commentary – Volume 12: Luke and Acts)