Acts 2:21Meaning & Commentary from the Church Fathers

What then? Does he continue to speak of what inspired fear? No. What does he do? He again gives them rest and says, “And it shall be that everyone who calls upon the name of the Lord shall be saved.”

This is spoken of Christ, as Paul says (Rom 10:13). Yet Peter does not yet dare to state this plainly.

“Everyone,” he says, whether priest, though he does not yet say this openly, or slave, or free. For “there is neither Jew nor Greek; there is neither slave nor free; there is neither male nor female, for you are all one in Christ Jesus” (Gal 3:28).

And rightly so. This distinction truly has place only here, where everything is shadow.

If in royal courts there is neither noble nor ignoble, but each is marked by his deeds, and if in the arts each is valued by his work, then much more is this so in that state.

“Everyone who calls.” Not simply calls, for Christ says, “Not everyone who says to Me, Lord, Lord” (Mt 7:21). Rather, he means one who calls with zeal, with a good life, and with fitting boldness.

Thus his word is not yet burdensome, since he introduces the discourse about faith, although he does not conceal the fear of punishment.

Why? Because he shows that salvation is found in calling upon Him.

What are you saying, tell me? Do you mention salvation after the crucifixion? Wait a little. The love of God for mankind is great.

The very fact that the Lord calls them proves His Divinity no less than the Resurrection and no less than the miracles.

For that in which extraordinary goodness is expressed belongs above all to God. Therefore Christ says, “No one is good but God alone” (Lk 18:19).

But let us not turn this goodness into an occasion for carelessness, since He also punishes as God.

The very One Who said, “Everyone who calls upon the name of the Lord shall be saved,” also did this. I mean what happened to Jerusalem, that most grievous punishment.

I wish to say a few words to you about this. They will be useful both for refuting the Marcionites and many other heretics.

Since they say that Christ is the good God, while the other, who punishes, is evil, let us see who did this.

Who did it? Did the evil one avenge Him? That cannot be. Otherwise how will he be alien to Him?

Or did the good One do it? Scripture shows that both the Father and the Son did it.

Concerning the Father, this is evident from many places, for example where it is said that He sends His armies into the vineyard.

Concerning the Son, it is evident from the words, “But as for those enemies of Mine, who did not want Me to reign over them, bring them here and slay them before Me” (Lk 19:27).

Again, Christ Himself speaks of the coming afflictions, which in their cruelty surpass everything that has ever been done. He Himself announced them.

Do you wish to hear what happened? They were pierced with spits. Can there be a more terrible spectacle?

Or do you wish me to tell of the sufferings of the woman, that sorrowful event which exceeds every calamity? Or shall I speak of famine and plague?

I pass over what is still more terrible than these things.

Then men did not acknowledge nature, nor did they acknowledge law. They surpassed beasts in cruelty. All this happened through the necessities of war, because so it was pleasing to God and to Christ.

It will be fitting to point this out both to the Marcionites and to those who do not believe in Gehenna. This will be enough to restrain their shamelessness.

Are these calamities not more dreadful than the evils that took place in Babylon? Was this famine not far more unbearable than that one?

Christ Himself spoke of this in this way: “Then there will be great tribulation, such as has not been from the beginning of the world until now, and never will be” (Mt 24:21).

How then do some say that Christ forgave them their sin? Perhaps this question is considered ordinary, but you are able to resolve it.

No one anywhere can point to an invention like what actually took place.

If the writer had been a Christian, his words might still be suspect. But if he is a Jew, and a most zealous Jew, who appeared after the Gospel, should not these events be credible to everyone?

For everywhere you will see him exalting everything Jewish.

Therefore Gehenna exists, and God is good.

Did you not shudder when you heard of those sufferings? But the sufferings here are nothing compared with what will be there.

Again I am compelled to seem unpleasant, burdensome, and unbearable to you. But what am I to do? I have been appointed for this.

As a strict tutor, by the very duty of his office, inevitably draws hatred upon himself from his pupils, so it is with us.

Otherwise, would it not be strange if men appointed by kings to some office fulfill the orders given them, even when they are unpleasant, while we neglect the duty to which we have been appointed in order to avoid your reproaches?

Each has his own obligation. Many of you must show compassion and love for mankind, and be kind and gentle to those whom you benefit.

We, for our part, for the benefit of those whom we serve, appear burdensome, severe, unbearable, and unpleasant. We bring benefit not by what pleases, but by what wounds.

Such also is the physician. Yet he is not too unpleasant, because he immediately lets the benefit of his art be felt. We do so in the future.

Such also is the judge. He is burdensome to criminals and rebels.

Such also is the lawgiver. He is unpleasant to those who must obey his laws.

But this is not so with one who summons people to pleasures, who arranges public festivals and celebrations, who crowns the people.

No, such men are pleasing, because they gladden cities with various spectacles, sparing neither expenses nor costs.

Therefore those who have received pleasure from them reward them in return with praises, curtains, many lamps, wreaths, branches, and splendid clothing.

Meanwhile, the sick become sad and downcast as soon as they see the physician.

Likewise, rebels become downcast as soon as they see the judge. They do not rejoice or celebrate, unless the judge himself passes over to their side.

Now let us see who brings the greatest benefit to cities.

Is it those who arrange these festivals, feasts, luxurious banquets, and varied entertainments? Or is it those who reject all this and bring with them the rod and whips?

They bring executioners and terrifying soldiers. They pronounce fearful words, give severe rebukes, bring sorrow, and disperse the people in the marketplace with a rod.

Let us see, I say, on which side the benefit lies.

For people are burdened by the latter, while they love the former greatly.

What comes from those who entertain the people? One empty pleasure remains until evening, and the next day it disappears. There are disorderly laughter and shameful, intemperate words.

And what comes from these others? Fear, self-control, modesty in thought, meekness of soul, removal from carelessness, restraint of inner passions, and protection from those who invade from without.

Thanks to these, each of us possesses his property. Through those festivals we lose it, and with harm to ourselves.

We lose it not because robbers have invaded us, but because vainglory robs us to our own pleasure.

Everyone sees this robber carrying away all his property, and he enjoys it. Here is a new kind of robbery, which makes those who undergo it rejoice.

But there is nothing of the sort there. There we are protected by God, as by a common Father, from everything visible and invisible.

“Take heed,” He says, “that you do not do your alms before men” (Mt 6:1).

There the soul learns to avoid unrighteousness. For unrighteousness does not consist only in criminal greed for money.

It also consists in giving the belly more food than is needed, and in exceeding the proper measure in the enjoyment of pleasures until we reach frenzy.

There the soul learns chastity, but here it learns licentiousness. For licentiousness does not consist only in intercourse with a woman, but also in looking with shameless eyes.

There the soul learns meekness, but here arrogance. “All things are lawful for me,” the Apostle says, “but not all things are profitable” (1 Cor 6:12).

There it learns propriety, but here shamelessness.

I pass over what happens at the spectacles. Here there is not even any pleasure, but rather sorrow.

Show me, after one feast day, both those who bore the expenses and those who were entertained by the spectacles. We shall see that all are downcast, and especially the one who spent the money.

This is natural. On the preceding day he entertained the common man. The common man truly was happy and enjoyed great pleasure, because the splendid clothing delighted him.

But he could not use it always. Therefore he grieved and was consumed by sorrow when he saw it being taken from him.

As for the one who spent the money, his happiness, it seems, was small in comparison with the happiness of the first.

Therefore on the following day they exchange places with each other, and the greater dissatisfaction falls to the latter.

If in human affairs that which gives joy contains so much unpleasantness, while what is burdensome brings such benefit, how much more is this so in spiritual affairs?

Therefore no one complains about the laws. On the contrary, all consider them useful to the community.

For they were not established by foreigners who came from outside, nor by enemies, but by the citizens themselves, by overseers and guardians.

It is considered a sign of prosperity and goodwill when laws are established, even though laws are full of punishments and one cannot find a law without punishment.

After this, is it not strange if you call those who set forth those laws saviors, benefactors, and defenders, while you consider us harsh and unbearable men, though we speak of the laws of God?

For when we speak about Gehenna, we are citing those very laws.

Just as civil lawgivers set forth laws about murders, thefts, marriages, and all similar matters, so we cite laws about punishments. These laws were established not by man, but by the Only-begotten Son of God Himself.

Let the merciless man suffer punishment, He says. This is precisely what the parable of the debtor means (Mt 18:23-35).

Let the resentful man be subjected to the utmost torment. Let the one who is angry without cause be cast into the fire. Let the slanderer suffer punishment in Gehenna.

If it seems to you that you hear strange laws, do not be troubled. Why would Christ have come if He were not going to establish extraordinary laws?

We already know that a murderer and an adulterer must be punished. Therefore, if we were to hear the same thing, what need would there have been for a heavenly Teacher?

For this reason He does not say, “Let the adulterer be punished,” but rather, “Let the one who looks with shameless eyes be punished.” He also adds where and when he will be punished.

He did not inscribe His laws on tablets or pillars. He did not set up bronze pillars and engrave letters on them.

No. He raised up for us the twelve apostolic souls, and upon them He wrote these letters by the Holy Spirit.

With every justice, we read them to you.

If this was lawful among the Jews, so that no one could excuse himself by ignorance, then much more is it so among us.

If someone says, “I do not listen, and I will not answer at the judgment,” then for this he will undergo especially greater punishment.

Indeed, if no one taught, then this excuse might still be made. But if there are teachers, then it can no longer be made.

See how Christ takes this excuse away from the Jews when He says, “If I had not come and spoken to them, they would have no sin” (Jn 15:22).

Again Paul says, “But I ask, have they not heard? Indeed, their voice has gone out to all the earth, and their words to the ends of the world” (Rom 10:18).

There is pardon when no one speaks. But when an overseer sits and has this as his duty, there is no longer pardon.

Yet Christ did not wish us merely to look at these pillars, but to be pillars ourselves.

Since we have made ourselves unworthy of these letters, let us at least look at these pillars.

Having moved them by this and filled their hearts with fear, he calms them and allows them to cherish good hope. Yet it is not simply a matter of calling. For it is said, "Not everyone who says to Me, Lord, Lord." No, it is everyone who calls with right disposition and a good life. Now, having included in his discourse the word about faith, and about the necessity of faith, since salvation depends on calling upon Him, he makes his speech easy to understand. According to Paul's explanation, the name of the Lord is called upon in the name of Christ. But Peter did not yet dare to reveal this to his hearers.

What then does Scripture say? "The word is near you, in your mouth and in your heart." "If you confess with your mouth the Lord Jesus, you will be saved," for "everyone who calls upon the name of the Lord shall be saved." All this. The word, confession, and calling, must be understood as Christ dwelling within you, having taken up His abode through holy Baptism. You must unceasingly call upon Him, speak of Him, and confess Him, sometimes in the heart and sometimes with the lips, saying: "Lord Jesus Christ, Son of God, have mercy on me."

Then the twelve Apostles come forward to the people, and Peter speaks to them. He is no longer the former Peter, timid and fearful, but courageous and fearless. He says that the extraordinary event now taking place among them is the action of the Holy Spirit, whom God once promised to send upon His servants. He says that Jesus Himself sent down this Spirit upon them, the disciples of Jesus. This was the same Jesus whom the Jews had recently crucified here, whom God raised from the dead, glorified, and seated at His right hand. Therefore Jesus is the Christ. The recent teachings of the Risen One Himself had shown that Christ had to suffer and enter into His glory only by this path.

Naturally, the Jews had to know the prophecies and reverence them, not laugh at their fulfillment or remain in idle wonder and perplexity. What, then, was said there? "And it shall come to pass in the last days, says the Lord, that I will pour out of My Spirit upon all flesh. Your sons and your daughters shall prophesy, your young men shall see visions, and your old men shall dream dreams. Upon My servants and upon My handmaidens, in those days, I will pour out of My Spirit, and they shall prophesy. I will show wonders in heaven above and signs on the earth below: blood and fire and vapor of smoke. The sun shall be turned into darkness, and the moon into blood, before the day of the Lord comes, great and radiant.

“And I will show wonders in heaven above and signs on the earth beneath, blood and fire and vapor of smoke. The sun shall be turned into darkness, and the moon into blood, before the great and manifest day of the Lord comes. And it shall be that everyone who calls upon the name of the Lord shall be saved” (Acts 2:19-21).

This is one of the prophecies concerning the present feast. For this reason the holy Apostle Peter cites it in his present sermon to the Jewish people.

Reading this prophecy with reverence, I have always involuntarily asked myself what these wonders in heaven and signs on earth might be. What are this fire, blood, and vapor of smoke? What are the darkening of the sun and the moon’s being turned to blood, foretold by the prophet?

It is true that in the upper room of Zion, where the Apostles were gathered on the day of Pentecost, “there came a sound as of a rushing mighty wind” (Acts 2:1). Yet this breath harmed no one, but only drew everyone’s attention to the Apostles.

It is true that then there appeared tongues “divided, as of fire” (Acts 2:3). Yet these tongues burned no one, but rested in peace and stillness upon the heads of the Apostles.

Where, then, are the fire, blood, and vapor of smoke? Where is the darkening of the sun? Where is the moon turned to blood?

Thus one might think that the prophecy was not fulfilled. But can it be possible that what was foretold by the Holy Spirit was not justified in deed?

No. What the prophet proclaimed could not fail to be fulfilled, and it was fulfilled. Yet it was fulfilled not in one day, so to speak, but over the course of a whole span of time.

For although this prophecy properly refers to the most glorious descent of the Holy Spirit upon the Apostles, as the beginning of the New Testament, it also embraces more than this single event and beginning. It embraces the later destiny and establishment of the whole New Testament.

“And I will make a New Covenant.” How decisively all this was fulfilled a few years later, at the destruction of Jerusalem and the fall of Judea! How much blood, fire, and smoke there was then!

How many times, behind that gloom and fire, neither sun nor moon could be seen on Jerusalem’s horizon! All these dread events served nothing else than the abolition of the Old Covenant and the establishment of the New in power.

Consequently, they were, as it were, the accompaniment of its appearing.

The same may be said of certain later times, for example the time of Diocletian, when the final struggle of Christianity with Judaism and paganism came to an end.

Were not all the inhabitants of the Empire, which was almost the same as the whole world, aflame then with fierce persecution against the followers of Christ?

Did not streams of the blood of martyrs and confessors flow everywhere? Did not heaven give special signs? Did not terrible events take place on earth?

And what did all this serve, if not the final establishment of the New Testament religion and the destruction of Judaism and paganism?

It has fallen to our time to see a new triumph of Christianity in the weakening of Mohammedanism before it. Therefore we see, as it were, a new outpouring from above upon the earth of the Spirit of truth and grace.

And behold: again there are signs in heaven and wonders on earth. Again there is blood and fire and vapor of smoke everywhere. The sun of the Christian power is turned to darkness, and the moon of Mohammedanism is bathed in blood.

Indeed, who could have expected whole armies in full armor to appear in the sky? Nothing of the kind had been heard since the devastation of Jerusalem and Josephus’ account of it.

And now enlightened Germany, to its astonishment, sees this very thing in its sky. It sees it and involuntarily recognizes in what it has seen a portent of bloody wars.

Read also what happened at the end of last summer to the appearance of the moon in our Volga regions. It seemed to undergo some dreadful punishment, as though ending in torments and agonies. The changes in its appearance were terribly mournful.

But I confess that, amid the present circumstances, one sign on earth especially strikes me. This is the dreadful earthquake from which unfortunate Bursa has suffered and continues to suffer.

It had to be that subterranean fire should reveal itself in all its force and fury, and continue so long, at the very time when the bloody dispute of Mohammedanism with Christianity is taking place.

It had to be that a volcano should open in that city and in that place, which may be called the cradle of Muslim power and strength.

It had to happen not somewhere far away, but, so to speak, before the eyes of Constantinople.

How many, I think, even among the Mohammedans themselves, look with horror upon this spectacle, recognize in it the finger of God, and suppose that they see in it the wrath of heaven over them.

Oh, if only another thought would come to them at this: that this is no accident, but the last voice from heaven of the Son of Mary, calling them to return from Mohammed’s delusion.

And our brethren in the faith? They too must be struck by this dread and all-crushing phenomenon. Yet for them it is not terror, but consolation.

Over them the words of the prophecy are now being fulfilled: “When you see these things taking place” (Lk 21:3), then “look up and lift up your heads, because your redemption draws near” (Lk 21:28).

Yes, unfortunate brethren, and for that reason still more beloved, it is drawing near to you. No one has the power to stop or delay it.

Where men act, one may still doubt the outcome. But when the power of God appears, there is no place for doubt. For He “spoke, and they came to be; He commanded, and they were created.”

But will someone ask, “Must the end of Mohammedanism really follow soon? Must it follow when almost the whole Christian West has risen up for its indestructibility and resolved to sacrifice itself for it?”

Yes, my brethren, this must follow, for so it is pleasing to the Lord. One may say that it has already followed, for Mohammedanism is now nothing but a corpse remaining to be buried.

This burial, and not a life which no longer exists, may be delayed for a time.

What then should be said about the efforts of the Western powers on behalf of Turkey?

What is rightly said of skillful but self-confident physicians who, in a fit of pride, take hopeless patients into their own hands and promise them recovery, when the patient soon dies from their medicines: they killed him.

The decrepit skeleton might have lived a little longer under the beneficent shadow of Russia. But it could not endure those exertions of strength and those movements unnatural even in its time of vigor, which its weakened members were made to perform.

Being placed, my brethren, as witnesses of such remarkable times and such important events, shall we resemble little children? They do not understand what is happening before them, but only marvel at it and stretch out their eyes and hands.

No. More is required of us, and more lies before us.

Before us is falling the Ishmaelite kingdom, once powerful and for so long a terror and scourge to Christianity.

How can we not rejoice over the lot of our brethren, upon whom this scourge lies heavy? How can we not reverence the ways of Providence?

Providence sent this bondage as punishment upon Eastern Christianity. But when the time came, before the face of the whole world, He Himself broke the bonds and led His faithful people into freedom.

To our Fatherland it has been granted from above to begin the fulfillment of the higher judgments over the East.

Being sensitive to this great and holy honor, let us be courageous in bearing the burden of such service. Let us remember that such a struggle brings with it no small reward, and will be accompanied by blessing for Russia unto ages and generations.

The unbelief and pride of the Western peoples did not hesitate, by standing for Islam, to go against the ways of Providence. Thus, in this matter, they foolishly joined their destiny with the destiny of the sons of Hagar.

Let us sincerely grieve over this fall of Christianity. Let us learn not to entrust ourselves to earthly wisdom and elemental enlightenment.

They can blind whole nations so far that they are ready to forget the Gospel and the Cross, and to lay down their lives for Mohammed’s Quran.

Finally, seeing how everything in the destiny of kingdoms and peoples is accomplished not according to the calculations of human self-love, but under the finger of the Most High, let us firmly believe in the Providence of God.

Let us see that with Christianity is joined even earthly greatness, while with Mohammedanism are joined humiliation and weakness. Let us love the Cross of Christ, the one faithful source not only of eternal salvation, but also of earthly well-being. Amen.

“I will show wonders in heaven above and signs on the earth beneath, blood and fire and vapor of smoke. The sun shall be turned into darkness, and the moon into blood, before the great and manifest day of the Lord comes.”

Reading this prophecy with reverence, I have always involuntarily asked myself what these wonders in heaven and signs on earth might be. What are this fire, blood, and vapor of smoke? What are the darkening of the sun and the moon’s being turned to blood, foretold by the Prophet?

It is true that in the upper room of Zion, where the Apostles were gathered on the day of Pentecost, there came a sound as of a rushing mighty wind. Yet this breath harmed no one, but only drew everyone’s attention to the Apostles.

It is true that then there appeared tongues divided as of fire. Yet these tongues burned no one, but rested in peace and stillness upon the heads of the Apostles.

Where, then, are the fire, blood, and vapor of smoke? Where is the darkening of the sun? Where is the moon turned to blood?

How can one think that the prophecy was not fulfilled? But can it be possible that what was foretold by the Holy Spirit was not justified in deed?

No. What the Prophet proclaimed could not fail to be fulfilled, and it was fulfilled. Yet it was fulfilled not in one day, so to speak, but over the course of a whole span of time.

For although this prophecy properly refers to the most glorious descent of the Holy Spirit upon the Apostles, as the beginning of the New Testament, it also embraces more than this single event and beginning. It embraces the later destiny and establishment of the whole New Testament.

“And I will make a New Covenant.” How decisively all this was fulfilled a few years later, at the destruction of Jerusalem and the fall of Judea! How much blood, fire, and smoke there was then!

How many times, behind that gloom and fire, neither sun nor moon could be seen on Jerusalem’s horizon! All these dread events served nothing else than the abolition of the Old Covenant and the establishment of the New in power.

Consequently, they were, as it were, the accompaniment of its appearing.

The same may be said of certain later times, for example the time of Diocletian, when the final struggle of Christianity with Judaism and paganism came to an end.

Were not all the inhabitants of the Empire, which was almost the same as the whole world, aflame with fierce persecution against the followers of Christ?

Did not streams of the blood of martyrs and confessors flow everywhere? Did not heaven give special signs? Did not a dreadful event take place on earth?

And what did all this serve, if not the final establishment of the New Testament religion and the destruction of Judaism and paganism?

During the Crimean War, extraordinary signs were observed in heaven and on earth. Germany saw whole armies in full armor in its sky. In our Volga regions, extraordinary changes occurred in the appearance of the moon.

The earthquake in Bursa, before the very eyes of Constantinople, caused great devastation. Bishop Innocent sees in this the signs that foretold the triumph of Christianity in the weakening of Mohammedanism before it.

Do not think that salvation depends on a merely verbal appeal to the Lord. "Not everyone who says to Me, Lord, Lord, shall enter the Kingdom of Heaven," says the Savior (Mt 7:21). The name of the Lord must possess all our thoughts, desires, and deeds. Otherwise, what profit is there in calling upon Him, if denial is hidden at the same time in one's desires or actions?

But that day and judgment will be fearful for the evil and corrupt world, and for the enemies of God. For the children of God it will be saving; compare Lk 21:28.

The one who calls upon the name of the Lord will be saved from judgment, exempted from it, and will not be subjected to judgment and condemnation. Of course, this does not mean only at that time, nor only with the lips.

“He will call not simply, for not everyone,” says Christ, “who says to Me, Lord, Lord, shall enter the kingdom of heaven. Rather, he will call with zeal, with a good life, and with due boldness” (Chrysostom; compare Theophylact).

The truly faithful in the Lord are meant here, the righteous.

Compare Joel 2:28-32. The Lord Jesus Christ Himself speaks in almost these same words about the sun being turned into darkness and the moon being changed. He refers these wondrous events to the end of the last times. See Mt 24:29 and following. In the figurative language of the sacred writers, this expresses the greatest calamities. Jesus Christ said of them that the tribulation would then be so great that there has never been, nor can be, anything like it. See Mt 24:21. After the tribulation of those days, the greatest day of the Lord's triumph will come. In the prophet this day is called great and terrible. The Apostle calls it great and glorious, giving chief attention to the glory in which the Lord will then appear. See Mt 25:31.