17 Wonders in the Heavens Above …
335
Acts 2 and Pentecostal Worldview
In the next four sections, I examine the imagery of creation found in Acts 2: 17–21,
which is a quote from Joel 2: 28–32.
6 This quote begins with the description of the
Spirit of God being poured out on “all flesh” in the last days (Acts 2: 17a). From
here, the effect on humans is described, as both males and females prophesy, dream
and see visions (2: 17b–18). From this human perspective, the orientation of the text
turns cosmological, describing wonders in the heavens and signs on the Earth (2:
19a). The imagery of blood, fire, smoke and darkness is used as a prelude to the
coming of the day of the Lord (2: 19b–20). The passage ends with an exhortation for
all to call upon the name of the Lord for salvation (2: 21).
I have chosen this passage due to its significance to Pentecostal worldview. Acts
2 stands at the very foundation of Pentecostalism’s spirituality, as Pentecostals see
their spirituality as mimicking the spiritual experience of the early believers at Pentecost described in Acts 2 (Kay 2011). Experiencing a renewed spiritual outpouring
of the Holy Spirit at the beginning of the twentieth century, the early Pentecostal
movement legitimised their spiritual manifestations and outlook by identifying it as
analogous with Acts 2. This identification remains strong into the present form of
Pentecostalism. Indeed, so pivotal is Luke’s account of Pentecost to Pentecostals,
that they describe themselves in light of this narrative. To engage with Acts 2, is to
engage with the central biblical foundation of Pentecostalism.
Pentecostal (and charismatic) interpretations of this passage either have a solely
anthropological focus (Keener 2012; Cho and Park 2019) or have seen verses 19 and
20 as describing the decay, destruction, or decimation of the Earth. For example,
after quoting Acts 2: 19–20, Yong (2005, p. 178–179) states “this is metaphorical
language functioning, in both Acts and its original context (the prophecy of Joel),
as apocalyptic discourse that calls attention to the cataclysmic events attending the
arrival of the Day of the Lord and the salvation and vindication of the people of God.”
Yong sees Acts 2: 19–20 as describing a cataclysmic event, which is the prelude for
the salvation of the people of God.
While there has been a tendency to understand Acts 2: 17–21 in the light of other
texts like 2 Peter 3:10, which can be more easily read as describing a destruction of
the Earth (Waddell 2012), I will offer a more ecologically sensitive interpretation of
Acts 2: 17–21. I trust this will guide Pentecostals, globally and in the Pacific Islands,
to a more collegial and conscientious relationship with creation. I will approach
Acts 2: 17–21 intertextually, noting the central role that creation plays in Joel 1–2,
7
6 There are seven variations that Luke makes to the quotation from Joel 2: 28–32 (Keener 2012,
p. 874–877).
7 Wall (2000, p. 542) describes intertextuality “as a broad reference to the various ways by which
biblical writers presume the continuing authority of their Scripture that is cited or ‘echoed’… when
it is exegeted to amplify the meaning of this sacred tradition (traditium) as the word of God (traditio)
for new readers or auditors.” The intertextuality of Acts 2: 17–21 with the wider work of Joel 1–2
is well established (Wenk 2000).
335
Acts 2 and Pentecostal Worldview
In the next four sections, I examine the imagery of creation found in Acts 2: 17–21,
which is a quote from Joel 2: 28–32.
6 This quote begins with the description of the
Spirit of God being poured out on “all flesh” in the last days (Acts 2: 17a). From
here, the effect on humans is described, as both males and females prophesy, dream
and see visions (2: 17b–18). From this human perspective, the orientation of the text
turns cosmological, describing wonders in the heavens and signs on the Earth (2:
19a). The imagery of blood, fire, smoke and darkness is used as a prelude to the
coming of the day of the Lord (2: 19b–20). The passage ends with an exhortation for
all to call upon the name of the Lord for salvation (2: 21).
I have chosen this passage due to its significance to Pentecostal worldview. Acts
2 stands at the very foundation of Pentecostalism’s spirituality, as Pentecostals see
their spirituality as mimicking the spiritual experience of the early believers at Pentecost described in Acts 2 (Kay 2011). Experiencing a renewed spiritual outpouring
of the Holy Spirit at the beginning of the twentieth century, the early Pentecostal
movement legitimised their spiritual manifestations and outlook by identifying it as
analogous with Acts 2. This identification remains strong into the present form of
Pentecostalism. Indeed, so pivotal is Luke’s account of Pentecost to Pentecostals,
that they describe themselves in light of this narrative. To engage with Acts 2, is to
engage with the central biblical foundation of Pentecostalism.
Pentecostal (and charismatic) interpretations of this passage either have a solely
anthropological focus (Keener 2012; Cho and Park 2019) or have seen verses 19 and
20 as describing the decay, destruction, or decimation of the Earth. For example,
after quoting Acts 2: 19–20, Yong (2005, p. 178–179) states “this is metaphorical
language functioning, in both Acts and its original context (the prophecy of Joel),
as apocalyptic discourse that calls attention to the cataclysmic events attending the
arrival of the Day of the Lord and the salvation and vindication of the people of God.”
Yong sees Acts 2: 19–20 as describing a cataclysmic event, which is the prelude for
the salvation of the people of God.
While there has been a tendency to understand Acts 2: 17–21 in the light of other
texts like 2 Peter 3:10, which can be more easily read as describing a destruction of
the Earth (Waddell 2012), I will offer a more ecologically sensitive interpretation of
Acts 2: 17–21. I trust this will guide Pentecostals, globally and in the Pacific Islands,
to a more collegial and conscientious relationship with creation. I will approach
Acts 2: 17–21 intertextually, noting the central role that creation plays in Joel 1–2,
7
6 There are seven variations that Luke makes to the quotation from Joel 2: 28–32 (Keener 2012,
p. 874–877).
7 Wall (2000, p. 542) describes intertextuality “as a broad reference to the various ways by which
biblical writers presume the continuing authority of their Scripture that is cited or ‘echoed’… when
it is exegeted to amplify the meaning of this sacred tradition (traditium) as the word of God (traditio)
for new readers or auditors.” The intertextuality of Acts 2: 17–21 with the wider work of Joel 1–2
is well established (Wenk 2000).