Sunday, January 31, 2021
Lesson: Luke 2:36-38; Acts 2:16-21; 21:8-9; Time of
Action: The passage in Luke about 6 or 5 B.C.; The passage in
Acts chapter 2 about 30 A.D. and chapter 21 about 57 A.D.; Place of Action: The passages from Luke and Acts chapter 2 took place in Jerusalem; the passage in Acts chapter 21 in Caesarea
Golden Text: “And 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” (Acts 2:17).
I. INTRODUCTION. The Bible teaches us that God calls whomever He desires to be teachers, preachers and even prophets. However, prophets today do not foretell future events; they simply bring forth God’s Word. In essence, they are preachers. In this week’s lesson, we will be introduced to one man and several women whom God called as prophets, one who prophesied about the future and the others simply proclaimed God’s Word.
II. THE LESSON BACKGROUND. This week’s lesson is taken from three different passages. The first part from Luke
takes place when Jesus was a baby and Joseph and Mary took Him to the temple to present Him to the LORD according to the Mosaic Law (see Leviticus 12:1-8; Luke 2:21-24). On this visit to the temple, there was a “just and devout” man there named Simeon (see Luke 2:25) who is described as waiting for the Messiah and that the Holy Ghost was on Him. Luke also writes that the Holy Ghost had promised Simeon that he would see the “LORD’S Christ” before he died (see Luke
2:26). When Jesus’ parents brought Him to the temple, Simeon took Him in his arms and “blessed God.” Then he prayed to the LORD saying that since He had kept His
promise to allow him to see the Messiah before he died, now he could die in peace (see Luke 2:28-29). As Simeon prayed, he prophesied that Jesus would be “a light to lighten the
Gentiles and the glory of Israel” (see Luke 2:30-32). While
Jesus’ parents were amazed at Simeon’s words, Simeon
blessed them and also prophesied that a sword would pierce Mary’s own soul, a prophecy of the piercing death of Jesus (see Luke 2:33-35; Psalms 22:16; Zechariah 12:10; John 19:34, 37; Revelation 1:7). The background for the
remaining two portions of our lesson will be given when we come to those verses. The first part of our lesson begins with Luke 2:36.
III. ANNA THE PROPHETESS (Luke 2:36-38) A. Description of Anna (Luke 2:36-37).
one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser: she was of a great age, and had lived with an husband seven years from her virginity.” In addition
to Simeon, God had also directed the steps of a godly woman to the Baby Jesus. Also in the temple “there was one Anna,
a prophetess, the daughter of Phanuel, of the tribe of Aser.” This woman is called “a prophetess,” someone
through whom God’s Spirit spoke. “Anna” was one of a few women identified as a “prophetess.” Other
“prophetesses” in the Bible include Miriam (see Exodus
15:20), Deborah (see Judges 4:4), Huldah (see II Kings
22:14), and the daughters of Philip who are mentioned later in our lesson. With no words of her prophecies recorded in the Bible, “Anna” is like a number of prophets who don’t have a record of their words. We can only wonder what she prophesied about and when. “Anna” is also identified as
“the daughter of Phanuel, of the tribe of Aser” meaning
that her family descended from “Aser” who was one of the twelve sons of Jacob (see Exodus 1:1-5). “Aser” is also called
“Asher” in other passages of Scripture (see Genesis 30:12-13;
35:26; Exodus 1:1-5; Numbers 1:40-41). Luke also tells us that “Anna” was “of a great age” meaning that she was very old. We are also told that she “had lived with an
husband seven years from her virginity.” This means
that “Anna” married as a young girl, but was only married for “seven years.”
2. (vs. 37). This verse says “And she was a widow of about fourscore and four years, which departed not from the temple, but served God with fastings and prayers night and day.” Luke continues to
tell his readers about Anna saying that “she was a widow of
about fourscore and four years.” This indicates that her
husband died after they had only been married for “seven
years” (see verse 36) leaving her as a “widow.” Some
scholars accept the phrase “she was a widow of about
fourscore and four years” to mean that she had been “a widow” for 84 years. Others think that this phrase means
that she was 84 years old. If she had been a “widow” for 84 years, that would make her at least 100 years old.
Regardless of how we interpret this phrase, undoubtedly Luke was confirming that she was “of a great age” or very old. That was important because it reveals that for many years she had devoted herself completely to God’s service in the temple. Luke said that she “departed not from the
temple, but served God with fastings and prayers night and day.” Some think that the words “departed not from the temple” indicate that she had an apartment or room in
the temple area. Although this is possible, it is more likely that the words “departed not from the temple” was a Jewish expression for frequent and consistent worship likely meaning nothing more than that she was constantly there at “the temple” ready to give herself to divine service. When any good work was needed to be done, she was ready to join in to do it. Her whole life was devoted to the LORD and in her daily worship at “the temple,” Anna “served
God with fastings and prayers night and day.” There is
no evidence that Anna had an official function at “the
temple,” but she was there constantly, maintaining a clear
example of real holiness to everyone who saw her. She was a person of extra holiness who engaged in voluntary
and day.” Anna went far beyond mere obligation to these
things. For her, doing these things was a special calling. But of course, not everyone is able to devote his or her life to this kind of service. However, as a “widow,” maybe she was
provided for by her husband’s estate for there is no record that she did any other work. Note: There are at least two lessons we can learn from “Anna.” First, we ought to constantly devote ourselves to God. Sure, there are some things that we may only do sometimes, like every now and then; but what we can’t do every now and then is “pray;” for Jesus said that we must always pray (see Luke 18:1). Second, it’s a pleasant thing to see aged Christians continuing to do acts of devotion to the
LORD, as those who are not “weary of well-doing” (see Galatians 6:9), and don’t consider themselves to be above performing acts of devotion, or too old to do them. Third, for those who are diligent, faithful and devoted to the LORD’s service, God will give them additional revelations and blessings. Because of her holy behavior, as we shall see in the next verse, Anna will be abundantly blessed and recompensed for her
dedication and devotion to God for so many years in the temple.
B. Declaration of Anna (Luke 2:38). This verse
says “And she coming in that instant gave thanks
likewise unto the LORD, and spake of him to all them that looked for redemption in Jerusalem.” As noted in
the previous verse, she demonstrated unending dedication to God. As a result, He repaid her by answering what was
always perfect. The phrase “And she coming in that
instant” refers to the moment that Simeon was blessing God
and speaking to Mary (see Luke 2:25-35). This was not just a coincidence. Once again, God worked to bring different
people together at just the right time and place. It was at that same moment or “in that instant” that Anna came near Simeon and Jesus’ parents and “gave thanks likewise unto
the LORD.” Undoubtedly she was thanking God for allowing
her to see the Messiah, although Luke does not tell us how Anna knew that Mary’s baby was the Messiah. She could have heard and believed what Simeon spoke by the Holy Spirit, or more likely she was told personally by the Holy Spirit that Jesus was the one they had been waiting for just as Simeon had been told. What is significant is that both Simeon and Anna, two individuals of great spiritual insight and sensitivity, witnessed to the identity of the child. The word “likewise” indicates that Anna was giving thanks just like Simeon had done (see Luke 2:28). Arriving at precisely the time Simeon was praising God, Anna “likewise” spoke prophetically as she “spake of him to all them that looked
for redemption in Jerusalem.” Of course, the pronoun “him” refers to Jesus, the Messiah. Anna shared this good
news with other Jews “in Jerusalem” who she knew were also looking for the Messiah so that they too could rejoice in God’s grace. Just picture this saintly old woman joyously proclaiming the Messiah’s birth around the city. If old Anna could witness for Jesus Christ, we should all be able to do it as well! Note: Here the word “redemption” should be considered similar to the “consolation” referenced earlier in Luke 2:25. “Redemption” means “to deliver by paying a price.” There are three principal Greek
words that describe Jesus fulfilling the types and prophecies of “redemption.” The first word is
“agorazo” which means “to buy in the market.” Man is viewed as a slave “sold under sin” (see Romans 7:14) and therefore he is under the sentence of death (see Ezekiel 18:4; John 3:18-19; Romans 6:23). But man is subject to “redemption” by the purchase price of the blood of the Redeemer (see I Corinthians 6:20; 7:23; II Peter 2:1; Revelation 5:9; 14:3-4). The second word is “exagorazo” and means “to buy out of the market,” that is, to purchase and remove from further sale (see
Galatians 3:13; 4:5; Ephesians 5:16; Colossians 4:5). It speaks of the finality of the work of “redemption.” The third word is “lutroo” which means “to loose or set
free” (see Luke 24:21; Titus 2:14; I Peter 1:18) . But since the word “redemption” in this verse refers to a Person, Jesus Christ, the noun form of “lutroo” which is “lutrosis” is the Greek word for “redemption” in this verse (see Luke 2:38; Hebrews 9:12). It refers to both the freeing of Israel in a political sense as from Roman control, and the freeing (or redeeming) of a person
from sin. Jesus, as the “redemption in Jerusalem” would free people from sin.
IV. PETER’S PREACHING (Acts 2:16-21). The second part of our lesson takes place in Jerusalem after Jesus
commissioned His apostles to evangelize the world and His ascension into heaven (see Acts 1:1-9). Before His ascension, Jesus told His followers to remain in Jerusalem until they
would be baptized with the Holy Ghost in a few days (see Acts 2:4-5). While they waited and assembled most of the time in an upper room, after praying, they chose Mathias to replace Judas as one of the Twelve (see Acts 1:12-26). Not long after that, at the time of the Feast of Pentecost, they were all gathered in a house and were baptized, or overcome by the Holy Ghost who empowered them to preach to
everyone who celebrated Pentecost in Jerusalem. In order to do that, the Holy Spirit gifted them all to speak in known
languages that they had never learned in order to preach the gospel to those Jews who had returned to Jerusalem from other countries (see Acts 2:1-11). Since those who were preaching had never learned the languages they were
preaching in, their listeners mocked them claiming that they all must be drunk (see Acts 2:12-13). But Peter stood before the crowd denying that they were drunk. Then he went on to explain to the crowd what they were witnessing. This part of our lesson begins with verse 16.
A. Identifying the prophecy (Acts 2:16). This
verse says “But this is that which was spoken by the
prophet Joel.” In response to the accusation that the
followers of Jesus were drunk because they were speaking known languages that the people knew they had not learned (see Acts 2:12-13), Peter stood up before the crowd, denied that they were drunk and proceeded to explain what they were witnessing (see Acts 2:15). The word “But” connects this verse with verse 15. In that verse, Peter declared that the disciples were not drunk since it was only the third hour or 9:00 in the morning. Then he said, “But this (or
In other words, Peter was saying that the miracle they were
witnessing that morning was predicted centuries ago by “the
prophet Joel.” Those Jews to whom Peter spoke had deep
respect for the Old Testament Scriptures, especially the Law and the Prophets. This is why Peter appealed to “Joel’s” prophecy. It’s important that when we “contend for the
faith” (see Jude 1:3) that we use Scripture, because it is the
basis of our faith (see I Peter 3:15).
B. Outpouring of God’s Spirit prophesied (Acts 2:17-18).
1. (vs. 17). This verse says “And 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.” Here Peter
begins to quote the prophecy he said was spoken by Joel (see verse 16). Significantly, the portion of Joel’s prophecy that Peter quoted from (see Joel 2:28-29) was fulfilled on the Day of Pentecost. But an even more complete fulfillment awaits a future day. When Jesus returns, the prophet’s words will be completely realized. Peter began the quote saying “And it
shall come to pass in the last days.” In Scripture, the
term “last days” must always be understood in context.
Sometimes the reference is to “the last days” of the church. At other times “the last days” of the nation of Israel are in view. In Joel chapter 2, the term “the last days” refers to the period of time beginning with the coming of Israel’s Messiah and the beginning of the church. The prophecy went on to quote God as saying “I will pour out of my
Spirit upon all flesh.” In the Old Testament, certain Jews
were temporarily filled with the “Holy Spirit” in order to perform certain tasks (see Exodus 31:2-5; Judges 3:9-11; 6:33-35; 13:24-25; 14:5-7, 16-19; 15:12-15). But now God’s
“Spirit” will be poured out, not only upon the Jews,
but “upon all flesh,” Gentiles as well as Jews, although at this point Peter himself did not understand it to include
Gentiles or non-Jews (see Acts 10:23-34; Acts 11:1-17). This power shall be given without distinction of sex, for the
prophecy said the Spirit will be poured out not only on “your
sons,” but also on “your daughters” and they both “shall prophesy.” It’s unlikely that when Joel gave his prophecy
that he knew it would be partially fulfilled on this day of the Feast of Pentecost. But Peter, filled with the Holy Spirit, understood that part of the prophecy was being fulfilled as Jesus’ disciples were enabled to preach that day to the many visitors to Jerusalem in their own languages which the
disciples had not learned themselves (see Acts 2:2-11). This was the spiritual gift known as speaking in other tongues (see I Corinthians 12:10). It’s different from what the King James Translation calls speaking in unknown tongues (see I Corinthians chapter 14). This miraculous gift startled the onlookers so much that they attributed it to the disciples
being drunk with wine (see Acts 2:12-13). The pouring out of God’s Spirit would also be done without distinction of age for the prophecy said “and your young men shall see visions,
and your old men shall dream dreams.” They would be
given “visions” and “dreams,” or divine revelations that were to be communicated to the church.
and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy.” Not only would
God’s Spirit be poured out without distinction of sex or age (see verse 17), God also said “And on my servants and on
my handmaidens I will pour out in those days of my Spirit.” Even “servants” and “handmaids” shall receive
God’s “Spirit”“and shall prophesy.” Peter understood the “prophesying” predicted by Joel to encompass Spirit-filled
speaking in other languages (see Acts 2:12, 16). Note: In the beginning of the age of prophecy in the Old
Testament there were schools or companies of the prophets (see I Samuel 10:5; 19:20), and before
that, the Spirit of prophecy came upon the elders of Israel who were appointed to the government (see
Numbers 11:25). But now the Spirit will be poured out upon persons of lower rank who were not brought up in the schools of the prophets, for the kingdom of the
Messiah is to be purely spiritual. The mention of “your daughters” in verse 17 and “my handmaidens” in this verse, indicates that “the women” who were taken
notice of (see Acts 1:14) also received the extraordinary gifts of the Holy Ghost just like the men did. Certainly, God is no respecter of persons, especially when it
comes to giving the Holy Spirit (see Acts 10:34).
C. Signs and wonders prophesied (Acts 2:19-20). 1. (vs. 19). This verse says “And I will shew
wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke.”
above, and signs in the earth beneath; blood, and fire, and vapour of smoke,” those “signs” did not take place at
this time on the Day of Pentecost. However, these
“wonders” and “signs” will happen when Jesus returns to
the earth at the end of the Great Tribulation (see Matthew 24:29-31; Mark 13:24-27; Luke 21:25-28). But it is quite
possible that “the fire and vapour of smoke” literally came to pass with the total destruction of Jerusalem and
surrounding towns and villages by Rome in 70 A.D. Note:
This prophecy concerned the judgment that was coming upon the Jewish nation and eventually the entire world; for this was what Jesus Himself had foretold (see Matthew 24:1-51) at His entrance into Jerusalem (see Luke 19:41-44), and when He was going to die (see Luke 23:29). These judgments were to be brought upon Israel as punishment for their contempt of the gospel and their opposition to it. The point is that those who don’t submit to the power of God’s
grace in this wonderful outpouring of His Spirit will fall and find themselves under the outpourings of the vials of His wrath.
2. (vs. 20). This verse says “The sun shall be turned into darkness, and the moon into blood, before the great and notable day of the Lord come.” Joel’s
prophesy continues describing the wonders and miracles that will occur at the end of the Great Tribulation. So Peter went on to quote more of the prophecy saying that “The sun shall
be turned into darkness, and the moon into blood.”
This phenomenon is also said to be part of the opening of the sixth seal when God brings His judgment on the world (see
Revelation 6:12-17). The last part of this verse says that these phenomenons will occur “before the great and
notable day of the LORD come.” The phrase “day of the LORD” refers to that period of time when the LORD openly
intervenes in the affairs of mankind with judgment and blessing, beginning with the rapture of the Church (see I Thessalonians 4:13-18). The “day of the LORD” in
prophetic times will cover the time of the tribulation (see Revelation chapters 6-19) and the reign of Jesus Christ on David’s throne (see Revelation chapter 20). It will come to an end with the judgment at the Great White Throne (see Revelation 20:11-15), and the establishment of the new heavens and the new earth, called “the day of God” (see II Peter 3:10-13; Revelation 21:1).
D. Salvation prophesied (Acts 2:21). This verse says “And it shall come to pass, that whosoever shall
call on the name of the LORD shall be saved.” Although
Joel’s prophecy foretold that the human race would face
judgment (Isaiah 13:6, 9; Ezekiel 30:3; Zephaniah 1:14-15) at the day of the LORD (see comments on verse 20), there was still hope, for the prophecy also said “And it shall come to
pass, that whosoever shall call on the name of the LORD shall be saved.” It is “the name of the
LORD,” Jesus Christ which those who should be saved “shall call on.” This implies the truth that people are not “saved”
by any merit or righteousness of their own, but purely by the favour of God, which must be achieved by calling out to Him in prayer. Additionally, the phrase “Whosoever shall call
on the name of the LORD Jesus” describes a true
judgment. There was more to Joel’s prophecy, but Peter
stopped quoting it here. Undoubtedly, the portion he quoted was directed by the Holy Spirit and was enough to explain why the disciples were able to preach to the crowd in their own different languages (see Acts 2:12).
V. PHILIP AND HIS DAUGHTERS WHO PROPHESY (Acts 21:8-9). This last section of our printed text takes
place about 56 years later. Paul had been converted (see Acts 9:1-16) and was now on his Third Missionary Journey with Silas (see Acts 15:9-41). On his Second Missionary journey, they visited Philippi (see Acts 16:11-13) where they were imprisoned and the Philippian jailer was converted (see Acts 16:16-34). After being released, they went to Thessalonica and established a church there (see Acts 17:1-4), but had to quickly leave because of opposition (see Acts 17:5-9).
Leaving Thessalonica, Paul and Silas went to Berea (see Acts 17:10-15), but the troublemakers from Thessalonica followed them and Paul’s companions sent him on ahead to Athens where they would join him later (see Acts 17:13-34). After preaching in Athens (see Acts 17:22-32), Paul continued to Corinth and established a church there (see Acts 18:1-11). After taking a Jewish vow in Ephesus, Paul returned to his home base in Antioch and prepared for his Third Missionary Journey (see Acts 18:18-22). After spending time in Antioch, Paul began his Third Missionary Journey going to Galatia and Phrygia to strengthen the disciples there (see Acts 18:23). Then he went to Ephesus and taught there for about three years while God performed special miracles “by the hands of
Paul” (see Acts 19:1-11). Following an uproar in Ephesus,
Paul went to Greece and to Macedonia where he preached (see Acts 20:1-4). Then they traveled to Troas and to Miletus where Paul called for elders from Ephesus so he could say good-bye to them (see Acts 20:13-38). Leaving Troas they headed for Tyre and stayed there for seven days and then they departed for Ptolemais (see Acts 21:4-7). At this point, these missionaries were coming to the end of their third and final mission. The last part of our lesson takes place the day after they arrived in Ptolemais where they spent one day (see Acts 21:7).
A. Philip the evangelist (Acts 21:8). This verse says
“And the next day we that were of Paul’s company
departed, and came unto Caesarea: and we entered into the house of Philip the evangelist, which was one of the seven; and abode with him.” After “Paul” and his
“company” spent one day in Ptolemais (see Acts 21:7), Luke
writes “And the next day we that were of Paul’s
company departed, and came unto Caesarea.” The
pronoun “we” indicates that Luke, who wrote the book of Acts, was now part of Paul’s missionary team or “company” (see Colossians 4:14). Note: Prior to Acts 16:11, Luke wrote using the word “they” when writing about Paul and his companions. But then in Acts 16:11, Luke starts using the word “we” indicating that he had
joined Paul’s missionary team in Troas (see Acts 16:6-7, 11). After leaving Ptolemais, “Paul’s company” arrived in
“Caesarea” which was about 32 miles south of Ptolemais.
There were two cities named “Caesarea.” The one mentioned here is “Caesarea” Maritima, a seaport city
which was located about 60 miles northwest of Jerusalem on the western coast of Palestine. “Caesarea” Maritima was a Roman military outpost and is the “Caesarea” most often mentioned in the book of Acts (see Acts 9:30; 10:1, 24; 11:11; 12:19; 18:22; 23:33). The other “Caesarea” mentioned in Scripture is “Caesarea” Philippi. It was east of the Jordan River located on the northern most end of the territory
occupied by the half-tribe of Manasseh. It was near
“Caesarea” Philippi that Jesus asked His disciples who He
was and Peter replied, “You are the Christ, the Son of the
living God” (see Matthew 16:13-16). After Paul’s company,
including Luke, entered “Caesarea,” they “entered into
the house of Philip the evangelist, which was one of the seven; and abode with him.” This “Philip the
evangelist” was “one of the seven” men who we identify as
the first deacons, chosen to handle the food distribution as the church in Jerusalem was forming (see Acts 6:1-6). He is called “the evangelist” because he had preached to, and evangelized many Samaritans (see Acts 8:5-25), the
Ethiopian eunuch (see Acts 8:26-39), and the people along the Palestinian coast (see Acts 8:40). The words “and
abode with him” simply means that they stayed with “Philip” while in “Caesarea.”
B. Prophetesses (Acts 21:9). Our final verse says
“And the same man had four daughters, virgins, which did prophesy.” Of course, the words “the same man”
refer to Philip, and Luke tells us three things about him. First, he “had four daughters.” Whether he had any sons or not is not recorded. In fact, nothing more is said about Philip or his daughters than what is written here. Second,
his “four daughters” were “virgins” which here means that they were not married (see I Corinthians 7:34). Third,
Philip’s “four daughters…did prophesy.” We are not told what these “four daughters” prophesied, but we do know that Luke mentions them and their calling as proof of the partial fulfillment of Joel’s prophecy from God saying “I will
pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy” (see Joel 2:28; Acts 2:17); that is,
foretell things to come.
VI. Conclusion. We have seen in this week’s lesson how God endowed an elderly woman and four unmarried women with the gift of prophecy. God can call anyone He wants to use to accomplish His will. It doesn’t matter if it is a man or
woman. What really matters is that those who are chosen respond without wavering to their calling. If we don’t respond, God will call someone who will.
