Joel 2:30Meaning & Commentary from the Church Fathers

While the holy Evangelists do not elaborate on this, prophetic testimony is ample. It is evident that at the command of the Creator, the changes were not limited to the sun; rather, it seemed that all of nature was adversely altered. This is reflected in God's words spoken through the prophet Isaiah: ‘and I will clothe the heavens with darkness, and I will put as a garment upon them’ (Isaiah 50:3). When referring to ‘the heavens,’ it indicates that everything in the celestial realm is enveloped as if clothed in darkness, mourning, lamenting, and crying out through its very essence. Such are the wonders in the heavens. As for the ‘earth’—the signs of ‘blood, fire, and smoking smoke’ represent, I believe, the tribulations faced by the Jews, inflicted upon them through the brutal warfare waged by the Romans: their entire land was drenched in blood; the renowned temple, along with the cities, was destined for destruction by fire; the houses lay in ruin, emitting smoke. It is clear that before the great and glorious day when divine judgment will descend upon all, and when Christ will reward each person according to their deeds, the same fate awaits the Jews, as stated, ‘before the great and enlightened day of the Lord cometh.’ Moreover, it’s significant that the Lord Himself, when questioned by the holy apostles about the end times and the fall of Jerusalem, intertwined the signs, suggesting that it is uncertain when each one will occur (Matthew 24).

The Blessed Apostle Peter indicated that this prophecy was fulfilled during the Lord’s suffering, as on the day of Pentecost the Holy Spirit descended upon the believers, enabling them to speak in various languages through the Holy Spirit’s guidance. Those present were amazed and marveled, asking, “Are not all these who are speaking Galileans? How is it that we hear them in our native tongues?” Parthians, Medes, and Elamites—among others (Acts 2:7-9)—wondered, “What does this mean?” (Acts 2:12). Some mocked, claiming, “They are filled with new wine” (v. 12). Peter stood with the eleven and addressed them, saying, “Men of Judea and all inhabitants of Jerusalem, let this be known to you and listen closely to my words. These individuals are not drunk as you suppose, for it is only the third hour of the day. In fact, this is what was spoken of through the prophet Joel: ‘And it shall come to pass afterwards, that I will pour out My Spirit on all flesh, and your sons and daughters will prophesy’ (Acts 2:14-17).

Since Peter confirms that Joel’s prophecy was realized during the Lord's suffering, we should ask about the connections between preceding, middle, and subsequent events in the text, ensuring there are no conflicting interpretations of this coherent message. Up until it states, “Great is the day of the Lord, and very terrible; who can endure it?” we see the Lord’s call to repentance amidst trials and chastisements—“Turn to Me with all your heart, with fasting, weeping, and mourning” (Acts 2:12) and, “Why do they say among the people, ‘Where is their God?’” (Acts 2:17). After these calls, the Lord is described as being zealous for His land, having mercy upon His people (Acts 2:18), promising future blessings that follow repentance, culminating in an expression of the Spirit's outpouring: “I will pour out My Spirit on all flesh, and your sons and daughters will prophesy,” among other declarations.

The connection across the text holds firm as we explore interpretations regarding fulfillment. Some claim that the general promises pertaining to the end times see partial fulfillment now, since the apostles recognized the future blessings in the time of Christ, thus establishing recognizeable beginnings of what is to come (1 Cor. 13). Others observe that the apostles, adhering to the wisdom of God, validated their teachings to their audience using testimonies from earlier times, not to manipulate but to deliver the truth at every opportunity (2 Tim. 4:2). They regarded what the Jews anticipated in a literal sense regarding the imminent future as being fulfilled spiritually at Christ’s first coming—a fulfillment recognized in Christ, the difference being that they await its completion while we affirm it is already accomplished.

The “all flesh” mentioned in the promise of the Spirit reflects what Isaiah declared: “And all flesh shall see the salvation of God” (Isaiah 40:5). Therefore, one cannot perceive God’s salvation without the Holy Spirit’s outpouring, and any professing belief in Christ but denying the Holy Spirit lacks complete faith. Hence, those baptized by John awaiting the coming Lord—who, when asked about the Holy Spirit, admitted they had not heard of Him (Acts 19:2)—were re-baptized, embracing the true baptism since without the Holy Spirit and the Trinity's mystery, understanding of each Person remains incomplete.

Receiving the Holy Spirit does not guarantee immediate grace; it is through the Spirit’s outpouring that diverse gifts are bestowed (1 Cor. 12). Some will prophesy—particularly the more virtuous sons and daughters; others, being elders, may dream dreams; and young men who bravely stand for the Lord will see visions. Those in servitude, who still possess timid spirits rather than a spirit of love—since perfect love casts out fear—may not experience prophecy, dreams, or visions; instead, they will be graced solely with faith and salvation. Subsequently, the Lord will manifest signs in the heavens and on the earth: the sun becoming darkened and the moon turning to blood; on earth, the quaking that has caused tombs to open and stones to scatter. The terms “blood” and “pillar of smoke” refer to the blood mentioned in the Psalms: “Thy foot shall be wet with blood” (Psalms 67:24), and identified in Isaiah: “Why are Your garments red?” (Isaiah 63:2)—blood that, with water, flowed when the Roman soldier pierced the Savior’s side (John 19).

The fire referenced is the Holy Spirit fire descending from heaven, as attested in the Acts of the Apostles: “They saw divided tongues as of fire appearing to them, and they rested on each one of them. And they were all filled with the Holy Spirit and began to speak in other tongues, as the Spirit gave them utterance” (Acts 2:3-4). This is the fire that Christ wished to ignite within His disciples before His suffering (Luke 12:49). Fire possesses dual attributes: it illuminates for believers while causing torment for the unbelievers, flowing as pillars of smoke. This smoke is the blinding force that bewildered the Jews, echoed in Proverbs: “As vinegar to the teeth, and smoke to the eyes, so is the sluggard to them that send him” (Proverbs 10:26). Isaiah also foretold of this smoke impacting the Jews’ perception: “The door was taken away, and the house was filled with smoke” (Isaiah 6:4). The subsequent exhortation reads, “Go and tell these people: You will indeed hear but never understand, and you will indeed see but never perceive. For the heart of this people has grown dull, and with their ears they can barely hear, and their eyes they have closed, lest they should see with their eyes and hear with their ears” (Isaiah 6:9-10).

The sun became dark when it could no longer bear to witness the Lord’s crucifixion, and the moon turned to blood—a literal potential, though not documented by the Evangelists; for not all Jesus did is captured in writings, since it is said that even the world itself could not contain the books to be written (John 21:25). Similarly, while the sun’s change to darkness did not mean it ceased to exist but rather enveloped the world in darkness, the moon may not have turned literally to blood, yet its witness condemned the Jews, marked by their grievous denials of Christ, declaring, “His blood be upon us and our children” (Matt. 27:25). All these occurrences are pointed out as leading to the great and fearsome day of the Lord—likely signifying either the resurrection or the forthcoming judgment day, both of which are indeed great and dreadful. However, since it states, “And it will come to pass that everyone who calls on the name of the Lord will be saved,” with Apostle Paul tying this to the Lord's suffering, it likely points to the resurrection day.

As Paul wrote to the Romans: “There is neither Jew nor Greek; for the same Lord is Lord of all and is generous toward all who call on Him. For everyone who calls on the name of the Lord will be saved” (Rom. 10:12-13). Yet, how is this possible without belief? How can they believe if they have not heard? How can they hear without someone preaching? And who will go to preach unless they are sent? (Rom. 10:14-15). We should not dismiss the phrase, “Everyone who calls on the name of the Lord will be saved” as lacking profound meaning. While the apostle has written, “No one can say ‘Jesus is Lord’ except in the Holy Spirit” (1 Corinthians 12:3), the intent here concerns not just the terms spoken but the heart’s sincerity: “Everyone who calls on the name of the Lord will be saved” (Romans 10:13). This is why Paul and Sosthenes address God’s Church at Corinth, calling upon those sanctified in Christ Jesus—those called holy, who invoke the name of the Lord Jesus Christ (1 Cor. 1:2). As seen in the Psalms, “Moses and Aaron were among His priests, and Samuel was among those who called on His name; they called to the Lord, and He answered them” (Ps. 93:6-7). Just as it is documented about the Corinthians, as with Moses, Aaron, and Samuel calling upon the Lord, we must acknowledge that this calling is not just for the beginners in faith but denotes completeness in faith.

Moreover, the term “to pour out” referenced in Hebrew, esphosh, suggests a generous outpouring—indicating that the gifts of the Holy Spirit are granted not just to a select few prophets (as seen in the Old Testament) but to all who believe in the Savior—not limited to certain individuals, but extending to all people. This dissolves distinctions between Jew and Gentile, slave and free, male and female, as all are one in Christ (Rom. 10:12; Gal. 3:28). Thus, Agabus prophesied in Caesarea and many prophets were present in Antioch, as the apostle indicated that if one prophesies and another receives revelation, the first should remain silent (1 Cor. 14). We also learn of Philip the evangelist’s four daughters who prophesied (Acts 21). Moreover, the elders received dreams, evidenced in Paul, now older, who heard a Macedonian plea: “Come over to Macedonia and help us” (Acts 10:9). Young men demonstrating courage in Christ saw visions, affirmatively fulfilling the Lord's promise of multiplied visions through His prophets (Hos. 12:10).

For on Mount Zion and in Jerusalem there will be salvation, as the Lord has said, and to the remnant whom the Lord shall call. Here, salvation indicates those who shall be delivered, as stated in the Hebrew text where it refers to fleeing. When the fearsome day of the Lord arrives, all who call upon His name post-resurrection will find salvation. Whoever dwells on Mount Zion and in Jerusalem will be saved, for from Zion comes the law, and the word of the Lord from Jerusalem (Isaiah 2:3)—where it is affirmed that no prophet perishes except in Jerusalem (Luke 13:33). Thus, the path of salvation begins at Zion and Jerusalem, envisioning peace and those whom the Lord called to remain. The remnant refers to those Jewish believers, as Isaiah proclaims, “If the Lord of hosts had not left us a remnant, we would have been like Sodom and Gomorrah” (Isaiah 1:9). The Lord hence called and evangelized those He beckoned. The passage is complex and lends itself to various interpretations. Allegorically, the entirety must be linked to the times endorsed by apostles Peter and Paul concerning the days of the Lord’s suffering and resurrection. It is implausible to associate the prior events with suffering and the latter with the day of judgment, especially since the phrase, “For behold in those days and at that time,” bridges the sections, indicating all events transpired concurrently.

Such signs, both terrestrial and celestial, will serve as warnings of the impending judgment, as indicated by the words of Christ the Savior (Matt. 24:29; Luke 21:25).

The day of the Lord, when this fearful judgment will occur, is referred to by the prophet as a great day due to the significant and conclusive nature of the judgment for humanity. It is also described as enlightened, meaning glorious, because the Lord as Judge will reveal His glory (Matthew 25:31). This prompts the question: how does the Apostle Peter connect the prophetic declarations about these signs prior to the dreadful judgment to the event of the Pentecost when the Holy Spirit descended? Is there any correlation between this occurrence and the aforementioned signs?

We can posit that St. Apostle Peter perceives in the event of the Holy Spirit's descent a foreshadowing of the signs that will precede the universal judgment. Although these signs may be fearsome, they will emerge from the same omnipotent Power that enabled the miraculous appearance of tongues of fire upon the Apostles and the accompanying tempest of that event.