This clearly appears, also, from
the allusions to the passage under consideration. In the accounts of
later outpourings of the Spirit; compare, _e.g._, Acts x. 45, xi. 15,
xv. 8. How, then, was it even possible that Peter should have limited
to the few who had already, at that time, received the Spirit, a
prophecy, in which the idea of generality is, intentionally, made so
prominent? But, even if the universal character of the prophecy had
been less distinct, Peter would certainly not have thought of confining
it in such a manner. Such a gross and superficial view of the
prophecies was far from Peter, as well as from the other Apostles.

Another question remains to be answered. For what purpose does the
Apostle quote verses 3-5 also, inasmuch as, apparently, verses 1 and 2
alone properly served his purpose; and what sense did he put upon them?
The answer Is given In ver. 40: [Greek: hEterois te logois pleiosi
diemartureto, kai parekalei, legon. Sothete apo tes geneas tes skolias
tautes.] Even in the few words In which Luke communicates to us the
brief summary of what Peter spoke In this respect, a reference to the
passage under consideration has been preserved to us. Peter made use of
the threatening which was, in the first Instance, to be fulfilled upon
the dark refuse of the Covenant-people, In order to Induce them, by
terror, to seek a participation in the promise which alone could
deliver them [Pg 350] from the threatened judgment. That he succeeded
in this, is shown by the words, [Greek: Egeneto de pase psuche phobos],
in ver. 43. Several interpreters have, by ver. 22, been led into a
total misconception of the sense in which Peter quotes vers. 3-5. It is
true, certainly, that the words [Greek: terasi kai semeiois] are not
used without reference to the passage in Joel. Peter directs attention
to the circumstance, that they who, from their hardness of heart, do
not acknowledge the [Greek: terata] and [Greek: semeia] with which God
accompanied the manifestation of His grace, shall be visited by [Greek:
terata] and [Greek: semeia] of a totally different nature, from the
fearful impression of which they shall not be able to escape.

But let us now in addition consider some of the particulars. In
substance, the quotation by Peter agrees with the LXX.; but deviations
occur on particular points. At the very beginning, the LXX., adhering
more closely to the Hebrew text, have: [Greek: kai estai meta tauta];
whereas Peter s