Joel 2:28Meaning & Commentary from the Church Fathers

Through this grace, wonders were performed, and sins were forgiven. However, the grace distributed among diverse nations is merely a portion and a foretaste of the greater gift. As Paul notes, "And he gave, saith Paul, the pledge of the Spirit into our hearts" (2 Cor. 1:22), indicating a segment of His work, since the Comforter is unified. Observe the source of these gifts: "To one is given by the Spirit the word of wisdom; to another the word of knowledge, by the same Spirit; to another faith, by the same Spirit; to another the gifts of healing, by the same Spirit; to another miracles; to another prophecy; to another the discerning of spirits; to another diverse tongues; to another the interpretation of tongues" (1 Cor. 12:8-10). Numerous gifts have been dispersed globally through the grace conferred in baptism, all arising from a drop of the Spirit. This concept of what is a drop is evident in the expression, "I will pour out of My Spirit," as well as in the term used to signify the pledge. Thus, it becomes clear that only a small aspect of the whole is offered to humanity. Therefore, John articulates, "of His fullness we have received all things" (John 1:16), implying that we receive all from His abundance and overflow. Contemplate how satisfying the grace of the Spirit is, being ample enough for the vast universe over centuries, while neither diminishing nor exhausting itself, but instead continually enriching all without lack. The term "spirit" carries various meanings, encompassing angels, souls, winds, and other entities; hence, it is specified as "of My Spirit." Just as the human spirit is integral to humanity, the Spirit of God remains uniquely connected with the divine, dwelling within His essence. This is emphasized by Paul's statement, "Which of men knoweth what is in man, except the spirit of man which dwelleth in him" (1 Cor. 2:11), highlighting the distinctiveness of divine nature without conflating it. Therefore, just as the unity within the soul reflects its inherent coherence, so too does the Spirit's relationship with the Father echo that harmony. As the Son is referred to as the Word—indicating His identity rather than a lack of personhood—the Spirit is recognized by His appellation, demonstrating His divine persona. Just as the Son grants us the gift of adoption due to being the true Son of the Father, so the Spirit conveys gifts to us as He is inherently divine. Similarly, humankind, by nature, reflects the image of humanity.

He stated: "I founded the earth and created the heavens; I was there; and now the Lord God and His Spirit have sent Me" (Isaiah 48:16). The Creator of heaven declares, "the Lord God and His Spirit have sent Me." The heretic misinterprets the Spirit's mission in a derogatory manner. The Father sends the Son without estranging Him from Himself; likewise, the Son sends the Spirit without causing division. Thus, Scripture affirms, "God poured out His Spirit" (cf. Joel 2:28), signifying the bestowal of the Holy Spirit. The divine essence itself is not what is poured out, but rather the grace bestowed through the Holy Spirit. To clarify that the intention is not the Holy Spirit but the grace from the Spirit, David proclaims to Christ, "grace has been poured out of Thy mouth" (Ps. 44:3). It is indeed grace that is poured forth, not the source of that grace. If the same honor is declared, and if "from Thyself" is interpreted similarly to "from Me," it must not become a means for heretics to propagate their insidious beliefs. You have received a measure of the Holy Spirit. I have often reiterated that you have been rewarded: Christ has taken on your likeness and bestowed His Spirit upon you.

In this way, they were beautifully adorned with faith for sanctification, destined to be glorified with divine grace.

This was further manifested on the day of the holy Pentecost when the disciples gathered in one place, engaged in their usual prayers to God. Suddenly there was a sound like a mighty wind, and tongues appeared above each one of them, causing them to speak in various languages as “the Spirit gave them utterance” (Acts 2:1-4). They prophesied by proclaiming the mysteries of Christ as revealed by the holy prophets, which led deeply moved listeners to turn willingly to obedience, confirming that the time of grace had indeed arrived and that ancient prophecies concerning Christ were fulfilled. Their prophecies encompassed all languages, as foretold by the saints, for it is written, “With men of other tongues and other lips will I speak unto this people; and yet for all that will they not hear me, saith the Lord” (1 Corinthians 14:21, Isaiah 28:11-12). Paul highlights that the gift of tongues was granted as a sign for the Jews.

Paul also clarifies that the Holy Spirit's descent from heaven resulted in many receiving the gift of prophecy, writing, “Let the prophets speak, two or three, and let the other judge” and, “For ye may all prophesy one by one” (1 Corinthians 14:29, 31). Previously, when Israel had sinned deeply, God said, “Behold, the days come, saith the Lord, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord” (Amos 8:11-12). To Ezekiel, He declared, “I will make thy tongue cleave to the roof of thy mouth, that thou shalt be dumb, and shalt not be to them a reprover” (Ezekiel 3:26). Then, as affirmed by the Psalmist, “God is the Lord, who hath shewed us light” (Psalms 117:27), Christ appeared to humanity, forgiving sins and silencing transgression, thus enabling the outpouring of the Holy Spirit. In this way, God fills human nature with joy, restores its original glory, and elevates it once more to a state prior to the entrance of sin.

It is evident that Adam did not lack the prophetic spirit before transgressing the divine command, remaining steadfast and characterized by natural virtues. When God fashioned a wife and presented her to him, he discerningly declared, “This is now bone of my bones and flesh of my flesh: she shall be called Woman because she was taken out of Man” (Genesis 2:23). However, the grace bestowed upon man did not endure, having been lost through transgression. The renewal came through Christ, the second Adam (1 Corinthians 15). How is this renewal achieved? As God and the natural Son of God, begotten of the Father, Christ embodies the Spirit, given to Him and emanating from Him, just as it is from the Father. As He became man and shared in our humanity, the Spirit descended upon Him in the form of a dove (Matthew 3:16; Mark 1:10; Luke 3:22; John 1:32); thus, the Spirit that He possessed was bestowed upon Him from above. This is a form of humility (Philippians 2:7), as expressed in the scripture, “For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich” (2 Corinthians 8:9).

The Spirit, as I have mentioned, was initially given to Adam but did not remain due to humanity's fall into sin. When the Only-Begotten became poor and accepted His own Spirit among us as a mortal, He remained with humanity; as John writes (John 1:32), to dwell within us because He lives in the second-begotten, Christ (which is why He is referred to as the second Adam). Through this, we undergo a remarkable recreation into a better state, gaining regeneration through the Spirit. We do not receive the initial, corruptible, sinful nature, for “the wisdom of the flesh is death” (Romans 8:6), but rather obtain the higher, spiritual nature from God, as confirmed: “which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God” (John 1:13). Therefore, those recognized as children of God should be enriched with the grace of the Holy Spirit, as Christ imparted to us. Peter validates this by stating, “Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear” (Acts 2:33). As a man, Christ receives from the Father what belongs to Him by virtue and pours it out abundantly upon us (Titus 3:6), for He is God by nature who took on flesh (John 1:14). He will pour out “on all flesh.” Thus, it is evident that this pertains not solely to “those who are of the circumcision” (Colossians 4:11) but to all called by faith, whether great or small, slave or free, including all nations (Colossians 3:11). The grace of salvation in Christ is offered to all who dwell in heavenly places, for “to him shall the gathering of the people be” (Genesis 49:10). However, if someone insists on claiming absurdly that animals are also included, let them be aware that prophecies apply only to humankind and not to the “will of God,” as the wise Paul explained (1 Corinthians 9:9). Thus, sons and daughters will prophesy, clearly illustrating the depth of grace and its uniform application to everyone, showing that the female sex, if it pursues righteousness and aligns with God's will, will not be devoid of reward or denied sanctification, receiving both grace and mercy from God, becoming part of His children. He continues that “the old men shall dream dreams,” and “the young men shall see visions,” using the term ‘old’ to refer to those distinguished by virtue and profound wisdom, cultivated by noble deeds and profound intelligence. For example, Paul, through a vision, saw a man from Macedonia pleading, “Come over into Macedonia and help us” (Acts 16:9). Ananias, a faithful servant, received a vision of Paul, who was on the road to Damascus when he encountered Christ and momentarily lost his sight due to the brilliance of His glory, later restored by Christ. It is recorded, “And there was a certain disciple at Damascus, named Ananias; and to him said the Lord in a vision” (Acts 9:10-11). Observe how the Lord spoke to Ananias in the vision: filled with faith and a spirit of joy, he was resolute and steadfast in his devotion—spiritual steadfastness, indeed. The Macedonian appeared to Paul in a dream, seeking help as a wise elder filled with discernment. Additionally, John joyfully addresses the believers sanctified in Christ: “I write unto you, fathers, because ye have known him that is from the beginning; I write unto you, young men, because ye have overcome the wicked one” (1 John 2:13). Thus promises the outpouring of the Spirit to those serving Him. Who are these? Are they not those who attentively listen to the words of the Gospel, stepping away from idolatry and the distractions of worldly charm? As it is written: “And I will show wonders in the heavens above, and signs in the earth beneath; blood, and fire, and vapor of smoke; the sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come” (Acts 2:19-20).

The Blessed Apostle Peter explained that this was fulfilled during the Lord's suffering, when, on Pentecost, the Holy Spirit descended upon the believers, and they all began to speak as the Spirit enabled them, astonishing those present, who asked, “Are not all these who are speaking Galileans? How is it that we hear them in our own languages, in which we were born?” Those gathered included Parthians, Medes, and Elamites, among others, who wondered, “What does this mean?” while others mocked, saying, “They have had too much wine.” But Peter, standing with the other apostles, raised his voice and addressed the crowd, “Men of Judea and all who dwell in Jerusalem, let me explain this to you; listen carefully to my words. These men are not drunk, as you suppose; it is only nine in the morning. Rather, this is what was spoken through the prophet Joel: ‘And it shall come to pass afterward, that I will pour out My Spirit upon all flesh, and your sons and daughters will prophesy’ and other promises that continue.

Since Peter declared that Joel's prophecy was realized at the time of Christ's suffering, we must ask how the preceding content connects with the concluding sections of the text, ensuring a coherent interpretation rather than contradictory ones. Initially, the text speaks of the Lord's great and terrible day, allowing for a reflection on repentance after trials. This leads to a promise of future blessings after repentance. The verse follows with a promise: “I will pour out My Spirit upon all flesh; your sons and daughters will prophesy,” indicating a continuity in addressing the audience.

The challenge is linking the upcoming interpretations with what has just been discussed, as some contend that these promises regarding the end times are beginning to be fulfilled. The apostles recognized aspects of future blessings during Christ's first coming, suggesting that they understood these fulfillments spiritually rather than literally. Additionally, they believed that these promises culminate in Christ, with the distinction being that while some wait for fulfillment, we affirm it as having already transpired.

When the Lord promises to pour out His Spirit on all flesh, it aligns with Isaiah’s proclamation that “all flesh will see the salvation of God.” Therefore, truly perceiving God’s salvation requires the outpouring of the Holy Spirit. A believer in Christ who denies the Holy Spirit lacks the fullness of faith. According to the Acts of the Apostles, those baptized by John, who questioned the absence of the Holy Spirit, needed to be baptized again in the name of the Lord Jesus to receive the true baptism that acknowledges the Trinity fully.

It's important to note that not everyone who receives the Holy Spirit will instantly have all spiritual gifts. The outpouring of the Holy Spirit results in various gifts, as described in 1 Corinthians 12. Some will prophesy like sons and daughters, others will have dreams as wise elders, and young men, having overcome evil, will have visions. However, those who remain fearful may only have the gift of faith and salvation without additional prophetic abilities.

Then the Lord will manifest signs in both the heavens and the earth: in the heavens, with the sun turned to darkness and the moon into blood, and on the earth, where the ground shakes unusually, causing tombs to open and stones to scatter. The references to blood and pillars of smoke evoke imagery from the Psalms and Isaiah, celebrating the sacrifice that would soon come with the Savior’s crucifixion. The fire represents the Holy Spirit descending from heaven, as described in Acts, where those present were filled with the Holy Spirit and began speaking in different languages.

This fiery experience symbolizes both illumination for believers and torment for the unfaithful, represented by the dense smoke that obscures sight, used as a metaphor for the blindness of those who do not receive God’s Word. The sun became dim when it witnessed the Lord’s crucifixion, and the moon turned red, perhaps suggesting that it served as a witness to the Jews' sinfulness and rejection as they called for His blood to be upon them and their children. All these events precede the great and terrible day of the Lord, which we may interpret as either Christ's resurrection or the eventual judgment. Given the context and the apostle Paul’s references to this event, it seems to pertain more to the resurrection day.

For Paul spoke to the Romans of the equality before God, that He is rich to all who call upon Him, stressing that “everyone who calls upon the name of the Lord will be saved.” This profoundly significant statement emphasizes that genuine belief and faith are prerequisites to invoking His name. Paul illustrates this in stating that if one is to call upon the Lord, there must first be faith, which arises from hearing the Gospel preached.

We recognize that the phrase “everyone who calls upon the name of the Lord shall be saved” carries depth of meaning. Though the same apostle asserts that “no one can say Jesus is Lord except by the Holy Spirit,” it is not merely a matter of the words spoken but of the intention of the heart that invokes salvation. Therefore, Paul and Sosthenes address the Church of God in Corinth, referring to those sanctified in Christ Jesus who call upon the name of the Lord, drawing a parallel to faithful figures like Moses and Aaron, who also called upon Him.

Hence, the promise of God’s Spirit being poured out upon all flesh signifies an inclusive and abundant gift, contrasting the limited direction seen in the Old Testament where His Spirit was granted to a select few prophets. In Christ, all are one; distinctions dissolve as we recognize our unity as believers, where gifts among the community flourish, such as prophecies, visions, and dreams. This transformative reality exemplifies God's salvation through the Spirit, as even the children of His servants partake in the promises of His goodness.

As the Gospel advances through history, we are continually reminded that what began in Jerusalem and Mount Zion continues to unfold in the lives of believers today, affirming that those who are called by His name will know His salvation, as promised in the Scriptures.

The role of the Spirit as the steward of God’s Divine Plan is further illustrated here. We have previously indicated that the Holy Spirit is essential to the sacrament of baptism, highlighted by the narrative that baptism aligns with God’s design, as shown in the phrase, And the Pharisees and lawyers denied the will of God concerning themselves, not being baptized of him (Luke 7:30). This makes it abundantly clear that just as baptism cannot occur without the Spirit, likewise God's judgment cannot be realized without Him. To understand more deeply the might of the Spirit, we should recognize that His arrival was foretold when the Lord declared, I will pour out of My Spirit upon all flesh (Joel 2:28). Hence, the one who was promised to us embodies strength, precisely as the Son of God proclaimed in the Gospel: ‘And I will send the promise of my Father upon you; but you shall remain in the city of Jerusalem until you are clothed with power from on high’ (Luke 24:49).

The Holy Spirit does not regard appearances: He is not swayed by worldly status, but rather seeks purity of heart. Therefore, let not the wealthy be elevated, nor should the impoverished feel disheartened; rather, let each individual prepare themselves to receive divine grace.

You should also appreciate the writings of the Apostle Paul beyond the passages where he often criticizes the flesh. While he acknowledges that no good thing dwells in him, that is, in his flesh (Rom. 7:18), and states that those who live according to the flesh cannot please God (Rom. 8:8) due to the flesh’s opposing desires to the spirit (Gal. 5:17), he does not condemn the essence of the flesh itself, but rather its deeds. We will demonstrate elsewhere that the rebuke of the flesh primarily serves to address the soul, which subjugates the flesh for its own purposes.

In the same letters, Paul asserts that he bears the marks of Christ on his body, that he instructs us to keep our bodies pure, as they are the temple of God, that he views our bodies as members of Christ, and urges us to honor and glorify God through our bodies. Therefore, if the humiliations faced by the body obstruct its resurrection, surely its dignities must greatly enhance it. It seems more appropriate for God to redeem what He once deemed lowly than to cast away what He has previously exalted.

Though the Holy Spirit was evident in the Old Testament, His presence was less abundant. He manifested through grace in the world prior to the Flood but was withdrawn shortly before that event when God declared a severe judgment upon humanity for their transgressions: "My Spirit shall not strive with man forever, for he is indeed flesh" (Genesis 6:3). After the Flood and before Moses, and subsequently during the law period, the Holy Spirit's grace overshadowed the chosen people through notable figures such as Abraham, Isaac, Jacob, their leaders, judges, kings, prophets, and high priests. However, the level of this grace would not approach the outpouring set to occur in the New Testament Church.

The New Testament believers would receive the remarkable promise of God that He would pour out His Spirit upon all flesh. This outpouring symbolizes an abundant and generous gift akin to rain or streams flowing from a spring. The richness of the Holy Spirit’s grace would be evident as it extends to all people—regardless of nationality—with participation from individuals of all ages and genders (sons and daughters, young and old). They will all prophesy, meaning that inspired by the Holy Spirit, they will joyfully glorify the Lord, declaring His greatness, recounting His wondrous acts of providence and salvation, as well as providing revelations and guidance. The prophetic gift would manifest in various forms, including visions and dreams, through which God communicated in the Old Testament (Numbers 12:6).

The promise "And on My servants, and on My maidservants, I will pour out My Spirit" pertains to those who have faith in Christ and yield themselves in servitude to Him. Moses, upon hearing that two men chosen among the seventy elders were prophesying outside the assembly, expressed his wish: "Oh, that all the Lord's people were prophets!" (Numbers 11:29). While this desire was not realized in the Old Testament Church, the New Testament Church was destined to experience a time when the gift of prophecy and divine revelations would be accessible to all believers in fulfillment of God's promise through the prophet Joel, because God's word accomplishes what it intends.

Peter referenced the anticipated realization of this future promise when he concluded his address on the day of the Holy Spirit's descent by saying: "For the promise is to you and to your children, and to all who are afar off" (Acts 2:38-39). Yet, the initial manifestations of this promise were already witnessed in the early days of Christianity characterized by the abundant gifts of the Holy Spirit, such as prophecy, tongues, and interpretation of unknown languages. Prophetic encouragement often illuminated believers momentarily, although some, like the prophets Agabus, Judas, Silas, and the four daughters of Philip, were endowed with a perpetual prophetic gift (Acts 11:27-28; Acts 15:32; Acts 21:9). Prophets shared their prophecies and teachings in church gatherings, including many in an orderly fashion while excluding their wives (1 Corinthians 14:29-30).