Acts 2:18

Act_2:18. A repetition of the chief contents of Act_2:17, solemnly confirming them, and prefixing the persons concerned.

καί γε] and indeed, Luk_19:42; Herm. ad Viger. p. 826. It seldom occurs in classical writers without the two particles being separated by the word brought into prominence or restricted, in which case, however, there is also a shade of meaning to be attended to; see Klotz, ad Devar. p. 319.

We must not explain the δούλους μου and the δούλας μου with Heinrichs and Kuinoel, in accordance with the original text, which has no μου, of servile hominum genus, nor yet with Tychsen (Illustratio vaticinii Joel iii. Gott. 1788) of the alienigenae (because slaves were wont to be purchased from abroad): both views are at variance with the μου, which refers the relation of service to God as the Master. It is therefore the male and female members of the people of God (according to the prophetic fulfilment: of the Christian people of God) that are meant, inasmuch as they recognise Jehovah as their Master, and serve Him: my male and female worshippers; comp. the Hebrew עֶבֶד יְהוָּה. In the twofold μου Peter agrees with the translators of the LXX.,[127] who must have had another reading of the original before them.

[127] So much the less ought Hengstenberg, Christol. I. p. 402, to have imported into this enclitic μου what is neither found in it nor relevant: on servants and handmaids of men, who are at the same time my servants and handmaids, and therefore in spiritual things are quite on a level with the free. Similarly Bengel, and recently Beelen (Catholic) in his Commentar. in Acta ap. ed. 2, 1864, who appeals inappropriately to Gal_3:27 f.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Act 2:18 . As there was to be no limit of sex or age, so too there was no limit of condition. The word μου is not in the Hebrew, only in the LXX, but as it is found in the latter and in Acts it is argued that the words δούλους and δούλας do not mean those of servile rank, but are applied in a general sense to those who are worshippers, and so servants of God. But in retaining the word μου we are not obliged to reject the literal meaning “bond-servants,” just as St. Peter himself, in addressing household servants and slaves, commands them to act ὡς δοῦλοι θεοῦ (1Pe 2:16 ): “Intelliguntur servi secundum carnem, diversi a liberis. Act 2:17 , sed iidem servi Dei,” Bengel. According to Maimonides, no slave could be a prophet, but as in Christ there was neither Jew nor Gentile, neither male nor female, so in Him there was neither bond nor free (see also Keil, in loco ). καὶ προφητεύσουσι : an explanatory addition of the speaker, or an interpolation from Act 2:17 , not found either in Hebrew or LXX.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Verse 18. On my servants and on my handmaidens] This properly means persons of the lowest condition, such as male and female slaves. As the Jews asserted that the spirit of prophecy never rested upon a poor man, these words are quoted to show that, under the Gospel dispensation, neither bond nor free, male nor female, is excluded from sharing in the gifts and graces of the Divine Spirit.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

18. Upon my servants. In these words the promise is restrained unto the worshippers of God. For God doth not profane his Spirit; which he should do, if he should make the stone common to the unbelieving and despisers. It is certain that we are made the servants of God by the Spirit; and that, therefore, we are not, until such time as we have received the same; but, first, whom God hath adopted to be of his family, and whom he hath framed by his Spirit to obey him, those doth he furnish with new gifts afterward. Again, the prophet did not respect that order of thee, but his meaning was to make this grace proper to the Church alone. And forasmuch as the Church was only among the Jews, he calleth them honorably the servants and handmaids of God. But after that God did gather unto himself on every side a Church, the wall of separation being pulled down, so many as are received into the society of the covenant are called by the same name. Only let us remember, that the Spirit is appointed for the Church properly.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(18) And on my servants and on my handmaidens . . .—This was the culminating point of the joyous prediction. Not on priests only, or those who had been trained in the schools of the prophets, but on slaves, male and female, should that gift be poured by Him who was no respecter of persons. The life of Amos, the herdsman of Tekoa, the “gatherer of sycomore fruit” (Amo_1:1; Amo_7:14), was, perhaps, the earliest example of the gift so bestowed. The apostolic age must have witnessed many. The fisherman of Galilee, who was now speaking, was the forerunner of thousands in whom the teaching of the Spirit has superseded the training of the schools.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

18. and on my servants, &c.] The conjunctions of the original demand a stronger rendering. Yea and, &c.

and they shall prophesy] See Act_19:6, where this is the result of the gift of the Spirit; cf. also Agabus (Act_11:28), and the daughters of Philip the Evangelist (Act_21:9).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And on my servants, and on my handmaidens,.... In Joel it is only the servants and the handmaids; and which Kimchi interprets of strangers that should stand in the land of Israel, and serve the Israelites. But these phrases do not seem so much to describe the civil state and condition of those persons, as their religious character, being such as were brought, by the power of divine grace, to yield a cheerful obedience to the will of God; though it may also regard the former, and show, that with God there is no distinction and difference of bond or free, of rich or poor; contrary to a maxim of the Jews (s), that the Shekinah does not dwell but upon a wise man, a mighty man, and a rich man,

I will pour out, in those days, of my Spirit, and they shall prophesy; see the note on the preceding verse, from whence this clause, "and they shall prophesy", is repeated; for it is not in the text in Joel; which is done to point at the end and effect of the Spirit being poured down upon them,

(s) T. Bab. Sabbat, fol. 92. 1.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

18 And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy:

Ver. 18. And on mine handmaids] Souls have no sexes, Gal 3:28.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

And on my servants - The Hebrew text in Joel is “upon the servants.” The Septuagint and the Latin Vulgate, however, render it “on my servants.” In Joel, the prophet would seem to be enumerating the different conditions and ranks of society. The influences of the Spirit would be confined to no class; they would descend on old and young, and even on servants and handmaids. So the Chaldee Paraphrase understood it. But the Septuagint and Peter evidently understood it in the sense of servants of God, as the worshippers of God are often called servants in the Scriptures. See Rom 1:1. It is possible, however, that Joel intended to refer to the servants of God. It is not “upon your servants,” etc., as in the former expression, “your sons,” etc.; but the form is changed, “upon servants and handmaids.” The language, therefore, will admit the construction of the Septuagint and of Peter; and it was this variation in the original Hebrew which suggested, doubtless, the mention of “my servants,” etc., instead of your servants.

And on my handmaids - Female servants. The name is several times given to pious women, Psa 86:16; Psa 116:16; Luk 1:38, Luk 1:48. The meaning of this verse does not materially differ from the former. In the times of the gospel, those who were brought under its influence would be remarkably endowed with ability to declare the will of God.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

On my servants and on my handmaidens; to show what all ought to be, that hope to receive any benefit or comfort from the promises of God, either in the law or gospel, the Old or New Testament; viz. such as seek and serve God; but to the disobedient and unbelieving there is not a comfortable word in all the book of God. Some read without the pronoun, on servants and handmaids; to show that God doth not despise men of the lowest rank and condition in the world, but that the promise of the Spirit is made unto them also.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

18. My servants… my handmaidens—The words in the Old Testament signify servants or slaves, male and female; and the meaning is, that the Spirit shall condescend to the lowest rank. But Peter, in a true New Testament spirit, inserting the my, elevates them into God’s servants and hand-maids.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Yea and for and, A.V.; pour forth for pour out, A.V.; in those days will I pour for I will pour in those days, A.V. And they shall prophesy. These words are not found in the Hebrew or the LXX The LXX differ from the Hebrew in the addition of mou after doulouv and doulav. The Hebrew has merely "the servants and the handmaids," men and women of servile condition.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

And upon my servants - On those who are literally in a state of servitude.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

See notes on verse 16

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

Connecting Statement:

Peter continues to quote the prophet Joel.

my servants and my female servants

"both my male and my female servants." These words emphasize that God will pour out his Spirit on all of his servants, both men and women.

I will pour out my Spirit

Here the words "pour out" mean to give generously and abundantly. See how you translated this in Acts 2:17. AT: "I will give my Spirit abundantly to all people" (See: Idiom)

vapor of smoke

"thick smoke" or "clouds of smoke"

translationWords

servant

Holy Spirit

prophet

miracle

heaven

sign

blood

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

18. καί γε may be rendered, Yea and, or And truly. Cf. Act 17:27 where καί γε is the correct reading. The Vulg. gives ‘et quidem.’

προφητεύσουσιν. Fulfilled also in the case of Agabus (Act 11:28), and of the Ephesian converts (Act 19:6), and of the daughters of Philip the Evangelist (Act 21:9).

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

18. καί γε] LXX-Aא3a-b: καί, א1.

Aft. δούλας om μου Bא1. The Hebrew does not express it either time, but has, as in E. V., ‘the servants and handmaids.’

καὶ προφητεύσουσιν is not in LXX nor Heb.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.