Acts 2:14-21 · Bible study
Acts 2:14-21 Commentary: Peter's Pentecost Sermon
Greek · 11 what the commentators say
Meaning in one sentence
Peter quotes Joel to explain the Spirit's outpouring, defends against drunkenness charge, and announces salvation for all who call on the Lord.
Research Summary
- Meaning: Peter defends the Spirit's outpouring by citing Joel, showing that Pentecost inaugurates the last days and offers salvation to everyone who calls on the Lord.
- Key words: 'the last days' (ἐσχάταις ἡμέραις), Messianic era; 'pour out' (ἐκχεῶ), generous, abundant gift; 'all flesh' (πᾶσαν σάρκα), without ethnic, gender, or social boundaries.
- Main debate: Whether the cosmic signs (vv.19-20) refer to the destruction of Jerusalem (AD 70), the final day of the Lord, or both as layered fulfillments.
- Theological theme: The Spirit is no longer reserved for a few; the age of universal witness and salvation has begun in Christ's exaltation.
- Best use: A model for apologetics (reasonable defense vs. mockery) and for preaching the gospel as the fulfillment of God's plan.
Translation Comparison
BSB Berean Standard Bible 2020
14Then Peter stood up with the Eleven, lifted up his voice, and addressed the crowd: “Men of Judea and all who dwell in Jerusalem, let this be known to you, and listen carefully to my words.
15These men are not drunk, as you suppose. It is only the third hour of the day!
16No, this is what was spoken by the prophet Joel:
17‘In the last days, God says, I will pour out My Spirit on all people. Your sons and daughters will prophesy, your young men will see visions, your old men will dream dreams.
18Even on My menservants and maidservants I will pour out My Spirit in those days, and they will prophesy.
19I will show wonders in the heavens above and signs on the earth below, blood and fire and billows of smoke.
20The sun will be turned to darkness, and the moon to blood, before the coming of the great and glorious Day of the Lord.
21And everyone who calls on the name of the Lord will be saved.’
WEB World English Bible 2000
14But Peter, standing up with the eleven, lifted up his voice and spoke out to them, “You men of Judea and all you who dwell at Jerusalem, let this be known to you, and listen to my words.
15For these aren’t drunken, as you suppose, seeing it is only the third hour of the day.
16But this is what has been spoken through the prophet Joel:
17‘It will be in the last days, says God, that I will pour out my Spirit on all flesh. Your sons and your daughters will prophesy. Your young men will see visions. Your old men will dream dreams.
18Yes, and on my servants and on my handmaidens in those days, I will pour out my Spirit, and they will prophesy.
19I will show wonders in the sky above, and signs on the earth beneath: blood, and fire, and billows of smoke.
20The sun will be turned into darkness, and the moon into blood, before the great and glorious day of the Lord comes.
21It will be that whoever will call on the name of the Lord will be saved.’
KJV King James Version 1769
14But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words:
15For these are not drunken, as ye suppose, seeing it is but the third hour of the day.
16But this is that which was spoken by the prophet Joel;
17And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams:
18And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy:
19And I will shew wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke:
20The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come:
21And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.
ASV American Standard Version 1901
14But Peter, standing up with the eleven, lifted up his voice, and spake forth unto them, saying, Ye men of Judæa, and all ye that dwell at Jerusalem, be this known unto you, and give ear unto my words.
15For these are not drunken, as ye suppose; seeing it is but the third hour of the day;
16but this is that which hath been spoken through the prophet Joel:
17And it shall be in the last days, saith God, I will pour forth of my Spirit upon all flesh: And your sons and your daughters shall prophesy, And your young men shall see visions, And your old men shall dream dreams:
18Yea and on my servants and on my handmaidens in those days Will I pour forth of my Spirit; and they shall prophesy.
19And I will show wonders in the heaven above, And signs on the earth beneath; Blood, and fire, and vapor of smoke:
20The sun shall be turned into darkness, And the moon into blood, Before the day of the Lord come, That great and notable day:
21And it shall be, that whosoever shall call on the name of the Lord shall be saved.
YLT Young's Literal Translation 1898
14and Peter having stood up with the eleven, lifted up his voice and declared to them, `Men, Jews! and all those dwelling in Jerusalem, let this be known to you, and harken to my sayings,
15for these are not drunken, as ye take it up, for it is the third hour of the day.
16`But this is that which hath been spoken through the prophet Joel:
17And it shall be in the last days, saith God, I will pour out of My Spirit upon all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams;
18and also upon My men-servants, and upon My maid-servants, in those days, I will pour out of My Spirit, and they shall prophesy;
19and I will give wonders in the heaven above, and signs upon the earth beneath--blood, and fire, and vapour of smoke,
20the sun shall be turned to darkness, and the moon to blood, before the coming of the day of the Lord--the great and illustrious;
21and it shall be, every one--whoever shall call upon the name of the Lord, he shall be saved.
Darby Darby Bible 1890
14But Peter, standing up with the eleven, lifted up his voice and spoke forth to them, Men of Judaea, and all ye inhabitants of Jerusalem, let this be known to you, and give heed to my words:
15for these are not full of wine, as ye suppose, for it is the third hour of the day;
16but this is that which was spoken through the prophet Joel,
17And it shall be in the last days, saith God, [that] I will pour out of my Spirit upon all flesh; and your sons and your daughters shall prophesy, and your young men shall see visions, and your elders shall dream with dreams;
18yea, even upon my bondmen and upon my bondwomen in those days will I pour out of my Spirit, and they shall prophesy.
19And I will give wonders in the heaven above and signs on the earth below, blood, and fire, and vapour of smoke:
20the sun shall be changed to darkness and the moon to blood, before the great and gloriously appearing day of [the] Lord come.
21And it shall be that whosoever shall call upon the name of [the] Lord shall be saved.
Douay-Rheims Douay-Rheims Bible 1899
14But Peter standing up with the eleven, lifted up his voice, and spoke to them: Ye men of Judea, and all you that dwell in Jerusalem, be this known to you and with your ears receive my words.
15For these are not drunk, as you suppose, seeing it is but the third hour of the day:
16But this is that which was spoken of by the prophet Joel:
17And it shall come to pass, in the last days, (saith the Lord), I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy: and your young men shall see visions, and your old men shall dream dreams.
18And upon my servants indeed and upon my handmaids will I pour out in those days of my spirit: and they shall prophesy.
19And I will shew wonders in the heaven above, and signs on the earth beneath: blood and fire, and vapour of smoke.
20The sun shall be turned into darkness and the moon into blood, before the great and manifest day of the Lord to come.
21And it shalt come to pass, that whosoever shall call upon the name of the Lord shall be saved.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Acts 2:14
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that Peter's first task is to refute the charge of drunkenness. Barnes notes that the word 'these' includes Peter himself, the accusation covered the whole group. The 'third hour' (9 a.m.) was the time of morning prayer, when observant Jews had not yet eaten or drunk wine, especially on festival days; Clarke, Calvin and the Cambridge Bible all make this point. Having cleared that objection, Peter declares the event as the fulfillment of Joel 2:28-32. Gill observes that Peter substitutes 'in the last days' for Joel's 'afterward', a deliberate interpretation that the Messianic age has begun. The outpouring on 'all flesh' signals a radical expansion: no longer restricted to prophets or Israel, the Spirit now comes on sons, daughters, young, old, servants and handmaids (Cambridge Bible). The cosmic signs, sun darkened, moon turned to blood, are read by Clarke and Calvin as figurative language pointing to the judgment that would fall on Jerusalem, while others see a reference to the final Day of the Lord. Every commentator emphasizes the closing promise: 'whoever calls on the name of the Lord shall be saved.' Calvin calls it 'an excellent place,' showing that even in judgment God provides a way of salvation. The passage thus serves both as a defense of the Spirit's outpouring and as an announcement of a new era of universal grace.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Historical-eschatological view: Wonders and signs refer primarily to the destruction of Jerusalem in AD 70, marking the end of the old covenant age (Clarke, Calvin in part, Cambridge Bible).
- Future-eschatological view: Cosmic signs point to a future, literal day of the Lord at Christ's second coming (some Reformed and dispensational readings, connecting to Matthew 24 and Revelation).
- Both-and view: The prophecy has an initial fulfillment in the early church (including AD 70) and a final, cosmic fulfillment at the end of history; both are intended by the text (common in mainstream Protestant, Catholic, and Orthodox interpretation).
What is clear: All Christians agree that the outpouring of the Holy Spirit at Pentecost is the beginning of the fulfillment of Joel's prophecy, inaugurating the Messianic age in which salvation is offered to everyone who calls on the name of the Lord.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| The 'day of the Lord' and the cosmic signs | The imagery signals divine judgment and a world-shaking event that accompanies the arrival of the Messiah's kingdom. | Some traditions (Clarke, many Reformed writers) see the signs as describing the destruction of Jerusalem in AD 70. Others view them as a literal preview of the final judgment at Christ's second coming. Many modern commentators propose a both-and view: initial fulfillment in the fall of Jerusalem, ultimate fulfillment at the end of history. |
| The meaning of 'all flesh' in v.17 | Peter understood 'all flesh' to include Gentiles as well as Jews, as seen later in Acts (10:45). | Some hold that 'all flesh' means every individual human will experience a measure of the Spirit's work; others argue it refers to representatives from every nation, tribe, and social class, salvation is offered to all, but not all receive it. |
| The phrase 'in the last days' | Peter applies Joel's 'afterward' to his own time, signifying that the Messianic age has begun. | Whether 'the last days' constitute a short period leading to the immediate end of the world (as some early Christians expected) or the entire church age from Pentecost to the second coming. Most traditions today see it as the entire new covenant era. |
| The identity of 'the Lord' in v.21 | In Joel, 'Lord' (Yahweh) refers to God. Peter's sermon later (v.36) identifies Jesus as 'Lord and Christ.' | How the name 'Lord' relates to Jesus: some emphasize direct worship of Jesus as God; others see a functional identification where Jesus exercises the authority of Yahweh. Both affirm that calling on Jesus is the means of salvation. |
| Prophecy or prediction? | Joel's text is more than a forecast; it is a divinely authorized promise that God is now enacting. | Whether the prophecy is directly predictive of Pentecost or represents a typological pattern that finds new meaning in Christ. Most agree Peter reads it as directly fulfilled, but some see a dual fulfillment (Joel's original harvest context and the new covenant outpouring). |
Historical & Cultural Context
Pentecost was a Jewish harvest festival, fifty days after Passover. Jerusalem was crowded with pilgrims 'from every nation under heaven' (Acts 2:5). The disciples, filled with the Holy Spirit, spoke in languages they had not learned, proclaiming God's mighty works. Some in the crowd were amazed; others mocked, saying, 'They are filled with new wine' (v.13).
Peter stands 'with the eleven' (the restored apostolic band) and lifts his voice, the verb ἀπεφθέγξατο (apephthegxato) is not everyday speech but dignified, solemn declaration (Vincent). He addresses two groups: 'Men of Judea' (local residents) and 'all you who dwell at Jerusalem' (the visiting pilgrims). His first argument is simple: at 9 a.m. on a festival morning, the idea of public drunkenness was absurd. Jewish custom, based on Exodus 16:8, held that the morning meal was bread only; wine was not taken until later in the day (Cambridge Bible). Matthew Henry adds that the accusation was 'malicious and groundless.'
Peter then quotes Joel 2:28-32, but with a key change. Where Joel wrote 'afterward,' Peter says 'in the last days.' This was a recognized phrase in rabbinic literature for the Messianic era (Barnes, Gill). The prophecy originally promised restoration after a locust plague; Peter sees that promise supercharged. 'All flesh' means people of every age, sex, and social rank, including slaves (Clarke, Gill). The 'wonders in heaven above and signs on earth beneath' use Old Testament language for divine judgment, which many commentators connect to the destruction of Jerusalem in AD 70 (Clarke, Calvin, Cambridge). Yet the passage ends not with doom but with a universal offer: everyone who calls on the name of the Lord will be saved.
This speech is the first Christian sermon after the resurrection, and it establishes the pattern: defend against misunderstanding, ground the event in Scripture, and call for response.
Textual Notes
The consulted sources note no significant manuscript variants for Acts 2:14-21. The passage is textually stable across the major Greek witnesses. However, Peter's quotation of Joel 2:28-32 is not verbatim from either the Hebrew or the Septuagint (LXX). The Cambridge Bible observes that the order of clauses differs slightly from the Hebrew and agrees generally with the LXX. The most notable change is the substitution of 'in the last days' for Joel's 'afterward' (Hebrew: acharei-ken), which Barnes and Gill explain as Peter's interpretive paraphrase. Additionally, the word 'notable' (epiphanē) in v.20 follows the LXX's reading, while the Hebrew has 'terrible' (norah). These differences reflect the freedom of apostolic Scripture use rather than a corrupted text.
Reception History
The early church saw this passage as the charter of Christian mission. Irenaeus and Tertullian used it to argue that the Spirit had been poured out on the whole church, not only on apostles. Augustine read the cosmic signs as a figure for the spiritual blindness of Israel and the destruction of Jerusalem, an interpretation that dominated medieval exegesis. The Reformers, especially Calvin, emphasized the universal call to salvation in v.21; Luther preached that this promise made the gospel ‘public property.’ In the Wesleyan tradition, the passage became a key text for the doctrine of entire sanctification, as the Spirit is poured out on ‘all flesh.’ Pentecostal and charismatic movements point to the same verses as the pattern for ongoing Spirit baptism and prophetic gifts. Despite these varied emphases, every tradition affirms that this text grounds the church's identity: the last days have come, the Spirit is given, and the door of salvation stands open to everyone who calls on Jesus.
Preaching This Verse
Three-point outline
- The accusation and a reasonable defense (vv.14-15). Peter does not get angry at the mockers. He calmly points out that 9 a.m. is too early for drunkenness on a festival day. The charge reveals that the crowd had no other explanation for what they saw.
- The event explained by prophecy (vv.16-18). The outpouring of the Spirit is the fulfillment of Joel's promise. Peter rephrases 'afterward' as 'in the last days' to show that the Messianic age has broken in. The Spirit now comes on all kinds of people without distinction.
- Signs of judgment and the way of salvation (vv.19-21). The cosmic images warn of a coming day of the Lord, but the final word is hope: 'whoever calls on the name of the Lord shall be saved.'
Five-point outline
- Standing and speaking (v.14). Peter's posture and loud voice show confidence and authority, not intoxication.
- Dismissing the silly theory (v.15). The time of day makes the drunkenness charge laughable, a pastorally wise first move that lowers tension.
- Scripture as the key (v.16). The event is not chaotic; it is predicted. Peter anchors the present in the biblical story.
- The scope of the gift (vv.17-18). No more elite prophets, everyone from sons to slaves receives the Spirit and prophesies.
- The climax: salvation for all who call (vv.19-21). Even with terrifying signs, God leaves the door open. The name of the Lord, Jesus (as Peter will argue in v.36), is the only refuge.
Illustration hooks
- When something good happens, skeptics often look for the worst explanation first. Peter models how to respond with calm facts and Scripture, not with anger.
- The Jewish crowds had come to celebrate a harvest festival; God gave them a harvest of souls instead. Sometimes God answers our expectation with something far greater.
- Imagine walking into a room where everyone is speaking different languages you understand. That disorientation is what the crowd felt, and Peter gave them a framework to make sense of it.
Questions your congregation is asking
- Was the charge of drunkenness simply misunderstanding, or were some people genuinely unable to accept a miracle?
- How do we know we are living in 'the last days'? Does that mean the end of the world is near?
- What does it look like to 'call on the name of the Lord' today? Is that a one-time prayer or a way of life?
Leading a Discussion
This passage invites a small group to examine how Peter defends the Spirit's work and connects it to Scripture. Start by reading Acts 2:14-21 aloud. Then move through these questions:
Discussion questions
- What accusations did the crowd make about the disciples (see v.13), and how does Peter respond to them in v.15? Why does he lead with a practical argument (the time of day)?
- Peter describes the event as 'this is that which was spoken by the prophet Joel' (v.16). What does that claim tell us about how the early Christians understood the Old Testament?
- In v.17, Peter changes Joel's 'afterward' to 'in the last days.' What does that shift reveal about how he viewed the present moment?
- List all the groups mentioned in vv.17-18 (sons, daughters, young, old, servants, handmaids). What does the repetition 'I will pour out my Spirit' suggest about God's intentions?
- The cosmic signs in vv.19-20 sound frightening. How does the promise in v.21 change the tone? What does 'calling on the name of the Lord' mean in context?
- Later in Acts, Peter explains that the 'Lord' in v.21 is Jesus (Acts 2:36). How does this shape the Christian understanding of salvation?
- In what ways might we be tempted to explain away the Holy Spirit's work today? How can we test whether something is from God or merely human excitement?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Deuteronomy 27:9 | Moses and the Levitical priests spoke to all Israel, saying, “Be silent and listen, Israel! Today you have become the people of Yahweh your God. |
| Proverbs 8:32 | “Now therefore, my sons, listen to me, for blessed are those who keep my ways. |
| Isaiah 40:9 | You who tell good news to Zion, go up on a high mountain. You who tell good news to Jerusalem, lift up your voice with strength! Lift it up! Don’t be afraid! Say to the cities of Judah, “Behold, your God!” |
| Isaiah 51:1 | “Listen to me, you who follow after righteousness, you who seek Yahweh. Look to the rock you were cut from, and to the quarry you were dug from. |
| Isaiah 51:4 | “Listen to me, my people; and hear me, my nation, for a law will go out from me, and I will establish my justice for a light to the peoples. |
| Isaiah 51:7 | “Listen to me, you who know righteousness, the people in whose heart is my law. Don’t fear the reproach of men, and don’t be dismayed at their insults. |
| Isaiah 52:8 | Your watchmen lift up their voice. Together they sing; for they shall see eye to eye when Yahweh returns to Zion. |
| Isaiah 55:2 | Why do you spend money for that which is not bread, and your labor for that which doesn’t satisfy? Listen diligently to me, and eat that which is good, and let your soul delight itself in richness. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke emphasizes that Peter's defense against the charge of drunkenness rested on the Jewish custom of fasting until the third hour of prayer, making intoxication unthinkable. He clarifies that Joel's prophecy of sons and daughters prophesying refers not to foretelling events but to teaching the truths of redemption. Clarke also highlights the inclusion of slaves as a sign that the Spirit now falls on all classes.
Barnes' Notes on the Bible Protestant 1832
Barnes sees the outpouring of the Spirit on Pentecost as the beginning of the "last days," a prolonged Messianic era that continues beyond that single event. He stresses that Joel's prophecy is not exhausted on that day but unfolds throughout this age, calling all to call on the Lord Jesus for salvation before the coming day of judgment.
Calvin's Commentaries Reformed 1564
Calvin reads Peter's citation of Joel as referring to the entire Messianic age, from Christ's first coming to the final resurrection, not just the day of Pentecost. The cosmic signs signify God's wrath, but the promise that whoever calls on the Lord will be saved opens salvation to all without exception, grounded in faith alone.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentary points out that Peter's defense hinges on the time of day: the third hour, about 9 AM, when no one would be drunk because Jewish custom restricted wine to evening meals. It also highlights that the word "spake forth" is the same term used earlier for the Spirit's gift of utterance, linking the apostles' bold speech directly to divine enablement.
Gill's Exposition of the Bible Baptist 1748
Gill's key argument is that the charge of drunkenness was impossible because Jewish custom forbade eating or drinking anything before the fourth hour of the day, and it was only the third hour. He supports this with extensive rabbinic sources showing that religious men would not have tasted food or wine by nine in the morning.
Jamieson-Fausset-Brown Commentary Protestant 1871
Jamieson, Fausset and Brown highlight the contrast between the "mere drops" of the Spirit in earlier times and this full outpouring that inaugurates the final Messianic age. They stress that the prophecy extends salvation to every kind of person, without distinction of sex, age, or nationality, and that the permanent economy of salvation was established after the judgment on the Jewish state.
Lange's Commentary Reformed 1857
Lange stresses that Peter deliberately quotes Joel freely, changing "afterward" to "in the last days," to mark the entire Messianic age as a single period of grace and judgment. The apostle continues quoting beyond the Spirit's outpouring to include warnings of judgment, driving his hearers to seek salvation in Christ alone.
Vincent's Word Studies Evangelical 1887
Vincent draws attention to the Greek words behind the speech: "said" implies a solemn, earnest declaration, and "hearken" is a unique call to listen. He distinguishes waking visions from sleep dreams and notes that "that great and notable day" uses a term later linked to Christ's appearing.