Acts 2, which records the Day of Pentecost, is one of the central passages that must be considered in the continuationist/cessationist debate. In fact, the modern Pentecostal movement was born, in large part, through the study of this passage. In 1901, Charles Parham (the recognized founder of the modern Pentecostal movement),
directed [his students] to the account of Acts 2 where xenolalic tongues sparked the initial phase of Christian growth, and on Jan. 1, 1901, one of Parham’s students (Agnes Ozman) experienced the expected blessing and sign. (International Dictionary of Pentecostal and Charismatic Movements, 956)
Parham was convinced that the end of human history would be marked by a “latter rain” outpouring of the Holy Spirit, and that the initial evidence of this outpouring would be miraculous tongues. For both of these elements of his theology, Acts 2 was a foundational starting point.
Thus the modern Pentecostal Movement was born.
We will discuss tongues-speaking later in our series. With regards to the when question, we are more concerned with whether or not Acts 2:17–21 (which comes from Joel 2:28–32) indicates how long the miraculous gifts will continue throughout church history.
Acts 2:16–21 is admittedly a difficult passage, and conservative evangelical scholars continue to debate its proper interpretation. There are at least four views regarding how these verses, at the beginning of Peter’s sermon at Pentecost, relate to the prophecy of Joel 2:28–31.
1. Future Fulfillment Only. This view argues that Joel’s prophecy will be literally fulfilled at some point in the future (toward the end of the 7-year Tribulation period). Peter used Joel’s prophecy as an illustration of what was happening at Pentecost. (Merrill F. Unger [in “The Baptism with the Holy Spirit (Part 2)” BSac 101:403 (July 1944): 373-74], and Clifford Rapp Jr. [in “A Doctrinal Study of Acts 2:14” CTSJ 1:1 (Spring 1995)] defend this view.)
2. Dual Fulfillment. This view suggests that the prophecy was fulfilled at Pentecost (at least partially [Joel 2:28-29]) with a more full fulfillment to come in the future. (Walter C. Kaiser, [in Back Toward the Future: Hints for Interpreting Biblical Prophecy (Grand Rapids: Baker, 1989) 43], Paul Feinberg, (in “Hermeneutics of Discontinuity,” Continuity and Discontinuity [ed. J. S. Feinberg; Wheaton: Crossway, 1988] 126-127)] are representatives of this type of view. This view would include proponents of progressive dispensationalism.)
3. Past Fulfillment Only. This view suggests that Joel’s prophecy has been completely fulfilled in New Testament history. Whether the cosmic signs are allegorized, applied to Christ’s crucifixion, applied to the destruction of Jerusalem, or applied to some other historic event, the case is made that we should not expect a future fulfillment of Joel’s prophecy. (John R. Stott [in The Message of Acts (Downers Grove: IVP, 1990), 73] and F. F. Bruce [in Commentary on the Book of the Acts, NICNT (Grand Rapids: Eerdmans, 1954), 67–6] represent this view, which is the typical covenantal understanding of the text.)
4. An Advance Type. Daniel J. Treier, in “The Fulfillment of Joel 2:28–32: A Multiple-Lens Approach” JETS 40:1 (March 1997): 13–26, argues for an advance typology, in which (if I am reading him correctly) Peter referred to the future historic events of Joel’s prophecy as a type of Christ’s earthly ministry. In the same way that the cosmic disturbances of Joel’s prophecy will motivate faithfulness to Yahweh at the end of the age, so the miracles of Christ should have invoked a similar response from the crowd at Pentecost. (Treier’s explanations and conclusions can be found in his article in JETS.)
Our goal here, of course, is not to delve into the pros and cons of each of these viewpoints. But I felt a treatment of Acts 2 would not be complete without at least acknowledging the various exegetical/hermeneutical issues that surround the text. (Personally, I am somewhere between numbers 1 and 2, with a curious interest in number 4. I find number 3 to be the least satisfactory approach, but again, that’s not what we’re here to talk about.)
Our goal is to consider this passage as it relates to the continuationist/cessationist discussion–specifically with regard to the when question. Does Acts 2:16–21 indicate how long the miraculous gifts of the Spirit will continue into the church age?
Acts 2:16–21: This is what was spoken of through the prophet Joel:
‘AND IT SHALL BE IN THE LAST DAYS,’ God says,
‘THAT I WILL POUR FORTH OF MY SPIRIT ON ALL MANKIND;
AND YOUR SONS AND YOUR DAUGHTERS SHALL PROPHESY,
AND YOUR YOUNG MEN SHALL SEE VISIONS,
AND YOUR OLD MEN SHALL DREAM DREAMS;
EVEN ON MY BONDSLAVES, BOTH MEN AND WOMEN,
I WILL IN THOSE DAYS POUR FORTH OF MY SPIRIT
And they shall prophesy.
‘AND I WILL GRANT WONDERS IN THE SKY ABOVE
AND SIGNS ON THE EARTH BELOW,
BLOOD, AND FIRE, AND VAPOR OF SMOKE.
‘THE SUN WILL BE TURNED INTO DARKNESS
AND THE MOON INTO BLOOD,
BEFORE THE GREAT AND GLORIOUS DAY OF THE LORD SHALL COME.
‘AND IT SHALL BE THAT EVERYONE WHO CALLS ON THE NAME OF THE LORD WILL BE SAVED.’
Douglass Oss, representing the Pentecostal (Assemblies of God) perspective, argues that Acts 2 sets the stage for continuing gifts throughout the whole church age. He writes,
The modern Pentecostal movement has from its inception emphasized Peter’s “this is what is spoken” definition of the “last days” as the primary foundation for the empowering aspects of its pneumatology. Spurred on by this understanding of fulfillment, Pentecostals have steadfastly proclaimed the continuing charismatic nature of the church empowered by the Spirit. (Are Miraculous Gifts for Today: Four Views, p. 265).
In Oss’s view, Peter applied Joel’s prophecy to the whole church age (which began at Pentecost and will end at Christ’s return), and not just to Pentecost itself. The church age will be an age that is marked by the outpouring of the Holy Spirit, and the evidences of such an outpouring will include prophecies and visions. Thus, we should expect charismatic phenomena (like prophecies and visions) to mark the entire church age.
But there is a problem. Joel’s prophecy includes other elements that did not occur on the day of Pentecost, and in fact have not yet occurred in church history (“wonders in the sky,” “signs on the earth below, blood, and fire, and vapor of smoke,” “the sun will be turned into darkness and the mood into blood.”) These cosmic signs are clearly not a normative, continuing part of the church age. Oss recognizes this difficulty and responds by writing:
It is often pointed out in objection to this understanding of the text that the more cosmic events (Acts 2:19b–20) simply did not occur and therefore Acts 2 is not the fulfillment of Joel’s prophecy. But in light of Peter’s clear fulfillment language (e.g., ‘this is what is spoken’), it is better to understand the signs that occurred on the day of Pentecost as marking out the beginning of the last days and the more cosmic signs as belonging to the end of the last days, just prior to the day of the Lord. (Four Views, 266).
In other words, the miraculous signs of Pentecost were a fulfillment of the first part of Joel’s prophecy, and the miraculous signs of the Parousia (Christ’s return) will be a fulfillment of the second part of Joel’s prophecy. The important thing to recognize (according to Oss) is that the church age is the age of the Spirit’s working. And since the Spirit is working for the entire church age, we should expect Him to dispense the miraculous gifts throughout the entire church age.
But there are a couple issues at play here. First, one has to assume that Oss’s understanding of the fulfillment language in Acts 2 is correct in order to embrace his view. I’m not sure all Pentecostals would agree with Oss’s assessment. Some would interpret Acts 2:16-21 in terms of dual fulfillment, identifying their contemporary experience with the “latter rain” of Joel 2:23.
Beyond this, however, I don’t see how Oss can exegetically support his claim that the signs accompanying Pentecost (and the apostolic era) should be expected to endure throughout all of the church age. Rather, it seems more tenable to assert, given Oss’s own reasoning, that in the same way that the cosmic signs are limited to the end of the age, the charismatic signs would be limited to the beginning. If that which marks the end is only found at the end, then that which marked the beginning could reasonably be expected to be found only at the beginning.
At best, in my opinion, Oss’s understanding of Acts 2:16–21 leaves the timing question open-ended.
What about the “latter rain” of Joel 2:23?
Traditionally, pentecostal charismatics have generally seen their movement as the “latter rain” of Joel 2:23. Thus, they believe that, though Joel 2:28–31 may have been partially fulfilled at Pentecost, its full fulfillment began in 1901 (or shortly before) when the modern Pentecostal Movement began. “Simultaneously, similar groups sprang up all over the world. They claimed that God in the last days before the millennial reign of Christ was pouring out His Holy Spirit upon His powerless church. There was to be a second, or fuller, realizing and fulfillment of Joel 2:28–29” (Robert C. Dalton, Tongues As of Fire, pp. 9–10). According to this perspective, the end of the church age will be marked by a great outpouring of the Holy Spirit (as evidenced by miraculous gifts) just before the Lord returns. Even if the miraculous gifts ceased or significantly declined in church history, they have now reappeared in keeping with Joel’s prophecy.
One primary problem with this interpretation is that it undermines the chronology of Joel’s prophecy. If the specifics of Joel’s prophecy (in 2:28-29) are to be interpreted in a literal futurist sense, then the other elements of Joel’s prophecy must be viewed in the same way. But those other elements (which chronologically precede 2:28–29) have not yet literally occurred. Unger explains:
Before ever it [Joel 2:28–31] is fulfilled, however, the great invasion from the North must occur (Joel 2:1–10), the Tribulation take place (Acts 2:19–21), Armageddon be fought (Joel 2:11), Israel be regathered and converted (Joel 2:12–17), and the Lord’s Second Advent come, issuing in great deliverance (Joel 2:18–27). (Unger, “The Baptism with the Holy Spirit (Part 2),” 374)
One cannot take part of Joel’s prophecy in a literal futurist sense, and simultaneously disregard the other elements of his prophecy. Since those other elements have not yet occurred, the “latter rain” self-identification of some pentecostals becomes very difficult to exegetically maintain. Interestingly, some “latter rain” advocates will readily admit that the miraculous gifts either temporarily ceased or seriously declined at some point in church history. They differ with cessationists, of course, by asserting that the gifts have now reappeared in full force.
In an extended quotation, Thomas Edgar responds to the “latter rain” movement like this:
Many Pentecostals hold that the sign gifts did cease and that they have reoccurred in these “latter days.” This must be demonstrated from Scripture, however. There is no biblical evidence that there will be a reoccurrence in the church of the sign gifts or that believers will work miracles near the end of the Church Age. However, there is ample evidence that near the end of the age there will be false prophets who perform miracles, prophesy, and cast out demons in Jesus’ name (cf. Matt 7:22–23; 24:11, 24 ; 2 Thess 2:9–12). During the Church Age there will be false leaders who fashion themselves as ministers of righteousness (2 Cor 11:13–15). During the Tribulation period, there is no indication that believers, other than the two witnesses of Revelation 11:3–12, will perform miracles. Those performed by the two witnesses are exceptional, and their actions are comparable to those of Old Testament prophets rather than to those of the apostles. The two witnesses are not part of the church, and if they were, they could hardly be considered typical of the church.
The “latter rain” arguments are incorrectly based on verses that actually are referring to seasonal rainfall in Israel. Hosea 6:3 and Joel 2:23, for example, refer not to some unusual outpouring of the Holy Spirit in the last days of the Church Age. They refer instead to spring rains, in contrast to early rains in the fall.
The arguments based on the expression “in the last days” in Acts 2:16–21 are also invalid. … This passage gives no evidence for a reoccurrence of miraculous gifts during the “last (latter) days” of the church. The present charismatic movement is characterized by phenomena that began in the church about 100 years ago, which apart from any historical connection or evidence are claimed to be the same as the miracles performed in the apostolic age. It is simply naive to accept this claim without some direct historical link or solid biblical evidence that these present phenomena are the same as those in the days of the apostles. (Thomas R. Edgar, “The Cessation of the Sign Gifts” BSac 145:580 (October 1988), 375)
What can we conclude then about Acts 2:16–21 and the when question?
It seems to me that, no matter which hermeneutical approach the continuationist brings to the text, the exegetical evidence actually works against his non-cessationist views. At best, it leaves the question opened-ended—to be addressed by other, more specific texts.
More to the point, I believe Peter’s reference to the cosmic signs of Joel’s prophecy (which all agree do not characterize the entire church age) argue in favor of the viewing the charismatic signs similarly.
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