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 Jerusalem” (Hitzig), but only to those who call upon the name of the Lord, i.e., to the true worshippers of God, upon whom the Spirit of God is poured out. The words כּאשׁר אמר יי are not synonymous with נאם יי or כּי יי דּבּר (Joe 3:8; Isa 1:20; Isa 40:5, etc.), but point to a prophetic word already known, viz., to Oba 1:17, where the saying of the Lord, that in the midst of the judgment there would be rescued ones upon Mount Zion, occurs word for word. וּבשּׂרידים also depends תּהיה ... כּי: “and among those that remain will be those whom Jehovah calls.” Sârı̄d is one who is left after a judgment or a battle; hence in Jer 42:17 and Jos 8:22 it is connected with pâlı̄t (one who has escaped from destruction), so that here serı̄dı̄m and pelētâh are actually alike, the serı̄dı̄m being just the escaped ones upon Mount Zion. Through this clause there is appended to what precedes the fresh definition, that among the saved will be found those whom the Lord calls. These may either be the believing portion of Judah, or believers from among the heathen. If we adopted the first view, the sentence would simply contain a more precise definition of the thought, that none are saved but those who call upon the name of the Lord, and therefore would preclude the possibility of including all the inhabitants of Judah among those who call upon the Lord. If we took the second view, the sentence would add this new feature to the thought contained in the first hemistich, that not only citizens of Jerusalem and Judah would be saved in the time of judgment, but all who called upon the Lord out of every nation. The latter view deserves the preference, because the expression קרא בשׁם יי did not need a more precise definition. The salvation of believers from the heathen world is implied in the first half of the verse, since it is simply connected with calling upon the name of the Lord. The Apostle Paul has quoted it in this sense in Rom 10:13, as a proof of the participation of the heathen in the Messianic salvation. If we proceed now to seek for the fulfilment of this prophecy, the Apostle Peter quoted the whole of these verses (28-32), with the exception of Joe 2:32, after the outpouring of the Holy Spirit upon the disciples, on the first Whitsuntide feast of the apostolical church, as having been fulfilled by that Whitsuntide miracle (Act 2:17-21); and in his subsequent reference to this fulfilment in Joel 2:39, “For the promise is