Acts 2:14–21

"But Peter standing up with the eleven, lifted up his voice, and spoke to them," etc. But blessed Peter, standing up with the eleven apostles, spoke with a loud voice, saying that, seeing it was but the third hour of the day, they were not, as some thought, drunk with must, but rather filled with the honor of the Holy Ghost. He also supported this claim with a quote from the prophet Joel, so as to declare to them that the knowledge exhibited by the disciples was not to be ascribed to intoxication but truly to divine mercy. Then, he condemned the wickedness of the Jews, who chose to crucify the Lord Christ, whom God, loosing the laws of hell, raised up from the dead. This is also supported by an example from Psalm 15.

"But Peter, standing up with the eleven, lifted up his voice, and said unto them." In a former place you saw his provident forethought, here you see his manly courage. For if they were astonished and amazed, was it not as wonderful that he should be able in the midst of such a multitude to find language, he, an unlettered and ignorant man? If a man is troubled when he speaks among friends, much more might he be troubled among enemies and bloodthirsty men. That they are not drunken, he shows immediately by his very voice, that they are not beside themselves, as the soothsayers: and this too, that they were not constrained by some compulsory force. What is meant by, "with the eleven?" They expressed themselves through one common voice, and he was the mouth of all. The eleven stood by as witnesses to what he said. "He lifted up his voice," it is said. That is, he spoke with great confidence, that they might perceive the grace of the Spirit. He who had not endured the questioning of a poor girl, now in the midst of the people, all breathing murder, discourses with such confidence, that this very thing becomes an unquestionable proof of the Resurrection: in the midst of men who could deride and make a joke of such things as these!

For wherever the Holy Spirit is present, He makes men of gold out of men of clay. Look, I pray you, at Peter now examine well that timid one, and devoid of understanding; as Christ said, "Are ye also yet without understanding?" the man, who after that marvellous confession was called "Satan." Consider also the unanimity of the Apostles. They themselves ceded to him the office of speaking; for it was not necessary that all should speak. "And he lifted up his voice," and spoke out to them with great boldness. Such a thing it is to be a spiritual man! Only let us also bring ourselves into a state meet for the grace from above, and all becomes easy. For as a man of fire falling into the midst of straw would take no harm, but do it to others: not he could take any harm, but they, in assailing him, destroy themselves. For the case here was just as if one carrying hay should attack one bearing fire: even so did the Apostles encounter these their adversaries with great boldness.

"Ye men of Judea, and all ye that dwell at Jerusalem," whom the writer above described as strangers. Here he directs his discourse to those others, the mockers, and while he seems to reason with those, he sets these right. For indeed it was divinely ordered that "some mocked," that he might have a starting-point for his defence, and by means of that defence, might teach. "And all ye that dwell in Jerusalem." It seems they accounted it a high encomium to dwell in Jerusalem too. "Be this," says he, "known unto you, and hearken unto my words." In the first instance he made them more disposed to attend to him.

Well, let us look over again what has been said. It is well managed, that as against men laughing and mocking, he starts up and begins with, "Be this known unto you all and hearken unto my words." But he begins by saying, "Ye men of Judea." By the expression "Judea," I take him to mean those that lived in Judea. And, if you please, let us compare those expressions in the Gospel, that you may learn what a sudden change has taken place in Peter. "A damsel," it is written, "came out unto him, saying, Thou also wast with Jesus of Nazareth." And, says he, "I know not the Man." And being again questioned, "he began to curse and to swear." But see here his boldness, and his great freedom of speech. He did not praise those who had said, "We do hear them speak in our tongues the wonderful works of God;" but by his severity towards those others, he made these more earnest, and at the same time his address is clear from all appearance of adulation. And it is well to remark, on all occasions, however the Apostles may condescend to the level of their hearers, their language is clear from all appearance both of adulation and of insolence: which is a difficult point to manage.

In the foregoing passages indeed Peter shows concern, when he allows the multitude the choice of him who was to be appointed with the eleven; here, however, openness. And he does this not having friendly listeners, but mocking and scoffing and shouting: moreover he himself was unlearned and uneducated. How then would what was done not be for a man? that is, to utter a voice.

He says "with the eleven," indicating that by common will and voice he was the voice of all: for the eleven stood as witnesses of the things that were to be spoken.

And he raised his voice, that is, he spoke with great freedom of words, so that they might immediately perceive from the outset the grace of the Spirit. For he who before this time did not bear the question of a slave girl, (see Jn. 18:17) here in the midst of the people, with all crying out, preaches so unwavering that this is unquestionably a sign of the resurrection.

Above you saw providence; here observe courage, because if all the listeners were amazed, then was it not equally amazing that a simple and unlearned man raised his voice amid such a multitude, despite the fact that there were both slanderers and those capable of killing? Is this not beyond human strength? But look: immediately upon raising his voice, he (that is, Peter) exposes the deception, proving that they are not drunk. But neither are they in a frenzy. What then is happening with him and the eleven? Peter was expressing the common opinion and common voice and was the mouth of all, while the eleven stood by, bearing witness to what he was saying. "He raised his voice," that is, he began his speech with great boldness so that immediately, at its beginning, they would feel the grace of the Spirit. The one who could not withstand the question of a weak servant girl, that very same man speaks with such boldness among the people and murderers. Before receiving the gift of tongues, Peter was frightened when only one doorkeeper servant girl questioned him, and he said: "I do not know this Man" (Mark 14:71). There, one servant girl and great fear; here, a countless multitude and a voice full of great boldness.

The third hour became celebrated by the heavenly sayings: the one God has this number, a single Substance distinguished by three Persons; [a Substance] that many proofs demonstrate to us is also at the same time demonstrated by the hour.

For these are not drunk, as you suppose, seeing it is but the third hour of the day. The Holy Spirit, about to proclaim the glory of the indivisible Trinity, came down fittingly at the third hour. And because it is said above: They were persevering in prayer, they rightly receive the Holy Spirit at the hour of prayer, to show readers that the grace of the Holy Spirit is not easily received unless the mind is elevated from carnal intentions to those of the heavens. For the three times at which Daniel is read to bend his knees and pray in the day, that is the third, sixth, and ninth hour, are understood by the Church. Because the Lord, sending the Holy Spirit at the third hour, ascending the cross at the sixth, and laying down His soul at the ninth, deemed fit to make known and to sanctify these hours for us more excellently than the others.

For he who, according to Mark, was crucified at the third hour, has now at the third hour sent his grace. For his grace is not one and the Spirit's another, but he who was then crucified and had promised, fulfilled what he had promised.

[Daniel 6:10] "Now when Daniel learned of it, that is, of the law which had been enacted, he entered his house, and with the windows in his upper room opened up in the direction of Jerusalem, he continued to bow his knees three times a day and worshipped, and made confession before his God just as he was previously accustomed to do." We must quickly draw from our memory and bring together from all of Holy Scripture all the passages where we have read of domata, which mean in Latin either "walled enclosures" (menia) or "beds" or "sun-terraces," and also the references to anogaia, that is, "upper rooms." For after all, our Lord celebrated the passover in an upper room (Mark 14:15, Luke 22:12), and in the Acts of the Apostles the Holy Spirit came upon the one hundred and twenty souls of believers while they were in an upper room (Acts 1:13). And so Daniel in this case, despising the king's commands and reposing his confidence in God, does not offer his prayers in some obscure spot, but in a lofty place, and opens up his windows towards Jerusalem, from whence he looked for the peace . He prays, moreover, according to God's behest, and also according to what Solomon had said when he admonished the people that they should pray in the direction of the Temple. Furthermore, there are three times in the day when we should bow our knees unto God, and the tradition of the Church understands them to be the third hour, the sixth hour, and the ninth hour. Lastly, it was at the third hour that the Holy Spirit descended upon the Apostles (Acts 2:15) . It was at the sixth hour that Peter, purposing to eat, ascended to the upper room for prayer (Acts 10:9). It was at the ninth hour that Peter and John were on their way to the Temple (Acts 3:1).

"For not as ye suppose," says he, "are these drunken." Do you observe the mildness of his defence? Although having the greater part of the people on his side, he reasons with those others gently; first he removes the evil surmise, and then he establishes his apology. On this account, therefore, he does not say, "as ye mock," or, "as ye deride," but, "as ye suppose;" wishing to make it appear that they had not said this in earnest, and for the present taxing them with ignorance rather than with malice. "For these are not drunken, as ye suppose, seeing it is but the third hour of the day." And why this? Is it not possible at the third hour to be drunken? But he did not insist upon this to the letter; for there was nothing of the kind about them; the others said it only in mockery. Hence we learn that on unessential points one must not spend many words. And besides, the sequel is enough to bear him out on this point: so now the discourse is for all in common.

Now that these things should have occurred at "the third hour," was not without cause. For the brightness of this fire is shown at the very time when people are not engaged in their works, nor at dinner; when it is bright day, when all are in the market-place. Do you observe also the freedom which fills his speech? "And hearken to my words."

Peter did not say, "As you mock," but, "as you suppose," treating the statement more gently; and not wishing to show them openly as wicked by saying this, but warning them toward repentance and regret.

For Peter says, "It is the third hour of the day." And what of that? Is it not at the third hour that one becomes drunk? Certainly, that was not in accordance with their intention: for they did not truly think that of them, but said it while jeering and mocking. He made them formerly more careful; but these things happened at the third hour, not simply. For then the brilliance of the fire is shown, when men are neither at work nor at their meal, when the day is bright, when all are in the marketplace.

He did not say: "they are not drunk, as you" slander, but: "as you suppose," because he already speaks more gently and does not wish to insistently prove that they said this out of malice, but attributes ignorance to them rather than exposing them for impiety, preparing for them a path to conversion. And what does the objection mean, that it is not customary to get drunk at the third hour? But Peter did not dwell on it, because they themselves did not really think this about the apostles, but said it only out of slander.

And besides, the sequel is enough to bear him out on this point: so now the discourse is for all in common. "But this is that which was spoken by the prophet Joel, And it shall come to pass in the last days, saith the Lord God." Nowhere as yet the name of Christ, nor His promises but the promise is that of the Father. Observe the wisdom: observe the considerate forbearance. He did not pass on to speak at once of the things relating to Christ; that He had promised this after His Crucifixion; truly that would have been to upset all. And yet, you will say, here was sufficient to prove His divinity. True, it was, if believed (and the very point was that it should be believed); but if not believed, it would have caused them to be stoned.

And he added nothing, but, "This," says he, "is that which was spoken by the prophet Joel; And it shall come to pass in the last days." He shows, in fact, that the consummation is nigh at hand, and the words, "In the last days," have a kind of emphasis.

Then he brought forward the prophecy of Joel, nowhere mentioning Christ here, and of the signs of which they were eyewitnesses, or that this had been his promise. For if he had said this, he would have overturned everything and exposed it to scorn; but he first introduces the Father who had promised these things to them through the prophet, and removes the envy; not, he says, to the apostles only, but to every flesh, clearly to those believing sincerely, and with character. For he does not mean the one who says to me, he says, "Lord, Lord," (Matt. 7:21) but the one living a life of the best sort and doing this. He does not add this, making the word of the promise more burdensome and making it light, because the request alone suffices for salvation.

Since, then, Christ was announced by the Creator, "who formeth the lightning, and createth the wind, and declareth unto man His Christ," as the prophet Joel says, since the entire hope of the Jews, not to say of the Gentiles too, was fixed on the manifestation of Christ,-it was demonstrated that they, by their being deprived of those powers of knowledge and understanding-wisdom and prudence, would fail to know and understand that which was predicted, even Christ; when the chief of their wise men should be in error respecting Him-that is to say, their scribes and prudent ones, or Pharisees; and when the people, like them, should hear with their ears and not understand Christ while teaching them, and see with their eyes and not perceive Christ, although giving them signs.

He refers not to the name of Christ, not to the promise of Christ, but to the promise of the Father. Note also the prudence of Peter. He did not pass over the prophecy in silence, but neither did he speak directly about what concerns Christ: that He, after being crucified and rising again, promised them, the apostles, this gift. If he, Peter, had said this, he would have ruined everything; although this could have proven the Divinity of Christ, it would have seemed incredible. The question, however, is that they should believe what is being said; and that which would have seemed incredible would have caused them to waver. Nothing is able to resolve these perplexities except prophetic testimony. Therefore, when any doubtful question arises, do not resort to reasoning. Rational arguments are refuted just as easily as they are constructed, but who shall destroy the voice of God? Reasoning is destroyed; Scripture is not destroyed.

"I will pour out of My Spirit": He said not Spirit, but "of My Spirit," for we are not able to receive the fulness of the Holy Spirit, but we receive as much as our Master divides to us of His own according to His will.

I will pour out of my spirit upon all flesh. The word effusion shows the largess of the gift, because, not as before to the prophets and to the priests only, but to all indiscriminately in both sexes, conditions, and persons, the grace of the Holy Spirit would be given. For what all flesh may mean, the prophet subsequently explained.

And your sons and your daughters shall prophesy, etc. And I will show wonders in heaven above, and signs on earth beneath. Wonders in heaven, when a new star appeared at the birth of the Lord, the sun was darkened when He ascended the cross, and the very heavens were covered with darkness. Signs on earth, when the Lord gave up the Spirit, the earth quaked, the graves opened, rocks were split, and many bodies of the saints who slept arose.

And He pours it out upon all flesh. And this is clear, that it is not upon those of the circumcision alone, but upon all without exception who are called through faith, whether they be from Greek error, whether small and great, slaves and free, barbarians and Scythians. For the grace of salvation in Christ is set before those throughout the whole world under heaven, because He Himself is "the Expectation of the nations." And he says that sons and daughters will prophesy, indicating through these things the abundance of grace and its equality for all. For the female sex would not be rejected by God, if it eagerly does the things that seem good to Him, and indeed also chooses to think, nor indeed unhonored, or without a share of holiness, if it is to be approved through faith and goodness in works; Why? For it too has been deemed worthy of grace and mercy, and it receives "the pledge of the Spirit" from God, and has been counted among the children. He says, then, that the old men shall dream dreams, and the young men shall see visions, speaking, as I think, of the older age as that which is preeminent and superior in the quantity of virtue, and as it were grown gray with splendid achievements, and distinguished and admired for its most perfect wisdom, such as was the divine Paul, who saw in a dream a certain man from Macedonia, begging him and saying, "Come over into Macedonia and help us;" for so it is written in the Acts of the wise apostles.

"And I will pour out of My Spirit upon all flesh." He offers even to them excellent hopes, if they would have them. And so far, he does not leave it to be regarded as the exclusive advantage of himself and his company; which would have made them be looked upon with an evil eye; thus cutting off all envious feeling.

"I will pour out of My Spirit upon all flesh." To some the grace was imparted through dreams, to others it was openly poured forth. For indeed by dreams the prophets saw, and received revelations.

"And your sons shall prophesy." And yet, he says, not yours this achievement, this distinction; the gift has passed over to your children. Himself and his company he calls their sons, and those whom he is addressing he calls his and their fathers. "And your young men shall see visions, and your old men shall dream dreams; and on My servants and on My handmaidens I will pour out in those days of My Spirit; and they shall prophesy." So far he shows that he and his have found favor, in that they had received the Spirit; not so they whom he is addressing; for that they had crucified the Lord. So Christ also, willing to mitigate their wrath, said, "By whom do your sons cast out devils?" He did not say, My disciples; for indeed it seemed a flattering mode of expression. And so Peter also did not say, "They are not drunk, but speak by the Spirit:" but he takes refuge with the prophet, and under shelter of him, so speaks. As for the accusation of drunkenness, he cleared himself of that by his own assertion; but for the grace, he fetches the prophet as witness.

"I will pour out," etc. And then, that he may not seem to limit the privilege to the sons only, he subjoins, "And your old men shall dream dreams." Mark the sequence. First sons; just as David said, "Instead of thy fathers, were begotten thy sons." And again Malachi; "They shall turn the hearts of the fathers to the children. And on my handmaidens, and on my servants." This also is a token of excellence, for we have become His servants, by being freed from sin. And great is the gift, since the grace passes over to the other sex also, not as of old, it was limited to just one or two individuals, as Deborah and Huldah.

I see, however, that the special coming of the Holy Spirit to people is declared to have happened after Christ's ascension into heaven rather than before his coming into the world. Before that time the gift of the Holy Spirit was bestowed on prophets only and on a few others among the people who happened to have proved worthy of it.

"But when the fulness of time was come, God sent forth His Son"-the God, of course, who is the Lord of that very succession of times which constitutes an age; who also ordained, as "signs" of time, suns and moons and constellations and stars; who furthermore both predetermined and predicted that the revelation of His Son should be postponed to the end of the times. "It shall come to pass in the last days, that the mountain (of the house) of the Lord shall be manifested"; "and in the last days I will pour out of my Spirit upon all flesh" as Joel says. It was characteristic of Him (only) to wait patiently for the fulness of time, to whom belonged the end of time no less than the beginning. But as for that idle god, who has neither any work nor any prophecy, nor accordingly any time, to show for himself, what has he ever done to bring about the fulness of time, or to wait patiently its completion? If nothing, what an impotent state to have to wait for the Creator's time, in servility to the Creator! But for what end did He send His Son? "To redeem them that were under the law," in other words, to "make the crooked ways straight, and the rough places smooth," as Isaiah says-in order that old things might pass away, and a new course begin, even "the new law out of Zion, and the word of the Lord from Jerusalem," and "that we might receive the adoption of sons," that is, the Gentiles, who once were not sons. For He is to be "the light of the Gentiles," and "in His name shall the Gentiles trust." That we may have, therefore the assurance that we are the children of God, "He hath sent forth His Spirit into our hearts, crying, Abba, Father." For "in the last days," saith He, "I will pour out of my Spirit upon all flesh."

" Now was absolutely fulfilled that promise of the Spirit which was given by the word of Joel: "In the last days will I pour out of my Spirit upon all flesh, and their sons and their daughters shall prophesy; and upon my servants and upon my handmaids will I pour out of my Spirit." Since, then, the Creator promised the gift of His Spirit in the latter days; and since Christ has in these last days appeared as the dispenser of spiritual gifts (as the apostle says, "When the fulness of the time was come, God sent forth His Son; " and again, "This I say, brethren, that the time is short" ), it evidently follows in connection with this prediction of the last days, that this gift of the Spirit belongs to Him who is the Christ of the predicters.

But yet Almighty God, in His most gracious providence, by "pouring out of His Spirit in these last days, upon all flesh, upon His servants and on His handmaidens," has checked these impostures of unbelief and perverseness, reanimated men's faltering faith in the resurrection of the flesh, and cleared from all obscurity and equivocation the ancient Scriptures (of both God's Testaments ) by the clear light of their (sacred) words and meanings.

It does not say: "I will pour out My Spirit," but: "of My Spirit." Not the Spirit, but the gift of the Spirit is poured out "upon all flesh," and specifically upon that which has believed, that is, upon the Gentiles. But he does not yet reveal this to them, and the words "upon all flesh" give them good hopes and do not allow them to claim the expected blessings for themselves alone; through this very thing he also cuts off envy at its very root. But pay attention to how diverse the revelation of the Holy Spirit is. One, having the grace of the Spirit, prophesies; another, incapable of this ministry, receives the gift of visions: thus Peter at the sixth hour of the day sees a vessel, Cornelius at the ninth hour sees an Angel. A vision of the heart is not called a "glance" or a "gaze," but a "vision." One sees a vision in one way; one sees a theorem in another way, when one sees not with the eyes; one is instructed by images in yet another way, such as those that are presented in sleep.

He did not say that it was the Holy Ghost, neither did he expound the words of the prophet; but he merely brings in the prophecy to fight its own battle. As yet also he has said nothing about Judas; and yet it was known to all what a doom and punishment he had undergone; for nothing was more forcible than to argue with them from prophecy: this was more forcible even than facts. For when Christ performed miracles, they often contradicted Him. But when Christ brought forward the prophet, saying, "The Lord said unto my Lord, Sit Thou on my right hand," they were silent, and "no man," we read, "was able to answer Him a word." And on all occasions He Himself also appealed to the Scriptures; for instance, "If he called them gods to whom the word of God came." And in many places one may find this. On this account here also Peter says, "I will pour out of my spirit upon all flesh;" that is, upon the Gentiles also. But he does not yet reveal this, nor give interpretations; indeed, it was better not to do so (as also this obscure saying, "I will show wonders in heaven above," put them the more in fear because it was obscure.) And it would have been more an offence, had it been interpreted from the very first. Then besides, even as plain, he passes over it, wishing to make them regard it as such. But after all, he does interpret to them anon, when he discourses to them upon the resurrection, and after he has paved the way by his discourse.

Blood and fire and vapor of smoke. The blood of the Lord's side, the fire of the Holy Spirit, the vapor of compunction and weeping. For as from fire comes smoke, so from the ardor of the Holy Spirit proceeds compunction. For it remains to believe that blood flowed from a dead body in a living stream, which is against the nature of our bodies, was done as an indication of a sign. For what other purpose, unless for our salvation and life, which indeed springs from His death? The illumination of the faithful can also be understood in the fire, and the blindness of the Jews who did not believe in the vapor of smoke. Hence, the Lord, about to give the law, descended in fire and smoke, because He illuminates the humble through the brightness of His manifestation, and darkens the eyes of the proud through the obscurity of error.

Blood, and fire, and vapor of smoke. About fire and smoke it has been said in the previous book: he speaks of blood not only of the Lord's wounds, but also of the Lord's sweat, when, praying before the betrayal, His sweat became like drops of blood falling to the ground. This is numbered among the divinely wrought signs, because it is proved not to be found in the custom of human nature. It is therefore a sign, because it signified that the whole world would be cleansed by the blood of the Lord, so that just as the tabernacle or temple was at some point consecrated to the Lord with the blood of victims, so now through the whole world the faithful people would be dedicated to Him as a holy house by His own blood, and not only in Jerusalem would be a place for prayer, but in every place of His dominion, the elect would lift their hands through pure prayers to the Lord.

Then he goes on with the prophecy, which has in it also something terrible. "And I will show wonders in heaven above, and signs in the earth beneath." In these words he speaks both of the judgment to come, and of the taking of Jerusalem.

"Blood and fire, and vapor of smoke." Observe how he describes the capture. "The sun shall be turned into darkness, and the moon into blood." This results from the internal affection of the sufferers. It is said, indeed, that many such phenomena actually did occur in the sky, as Josephus attests. At the same time the Apostle strikes fear into them, by reminding them of the darkness which had lately occurred, and leading them to expect things to come.

The worst to come first; namely, the inhabitants to be taken, and then the city to be razed and burnt. Then he dwelt upon the metaphor, bringing before the eyes of the hearers the overthrow and the taking. "The sun shall be turned into darkness, and the moon into blood." What means, the moon turned into blood? It denotes the excess of the slaughter. The language is fraught with helpless dismay.

Now, "The sun shall be turned into darkness," and the preceding, "blood and fire and vapor of smoke," these refer to the coming judgment. More appropriately and specifically they speak of Jerusalem and its then captivity, as is shown by the nature of those suffering. Likewise, according to Josephus, many such things foreshadowed the destruction of Jerusalem. That the moon is said to be turned into blood signifies the excess of slaughter, being nearer to the earth and able to suffer this from the exhalation of blood. As for, "before the great and notable day of the Lord shall come," is terrifying and alarming because of the expected dangers. For he says, do not be confident in the fact that you now sin with liberty; but know that these are preludes to that great and dangerous retribution of deeds which will follow, adding, "And everyone who shall call upon the name of the Lord shall be saved." (Rom. 10:13) For Paul the apostle says this was said concerning Christ: but now, since there is no opportunity for that here, in a certain exemption of speech he postponed this.

With these words the prophet clearly foretells in advance both the future judgment, and the destruction of Jerusalem, and the captivity of the Jews, and the events that were to take place at the cross of Christ, and finally, what happened to the Jews as a result of the Roman war, when much blood was shed by the Romans in Judea, when smoke billowed from the burning of cities and villages. Through this the Jews bore punishment for their audacity against Christ, an audacity which even the sun itself could not endure and closed its eye, its luminous power, and the moon changed its silver-like appearance into a red light. They say, however, that many similar phenomena occurred in the sky also during the destruction of Jerusalem; so testifies Josephus Flavius. Moreover, with the words "the moon" shall be turned "into blood," the prophet also points to the excessive cruelty of the slaughter (that is, the crucifixion of the Lord). But why does this happen at the third hour? To show the miraculous nature of this phenomenon: the brilliance of fire is seen in the middle of a bright day, when everyone is in the public square! However, the composer of liturgical hymns understands what was said by the prophet thus: blood signifies the incarnation, fire signifies the Divinity, the vapor of smoke signifies the Holy Spirit, who overshadowed the Virgin with His descent and filled the world with fragrance, and by the day of the Lord he means the day of the resurrection.

the Church, shall be darkened, because in those tremendous temptations and tribulations which shall be in the end of the world, many who had seemed as bright and as firm as the sun and the stars shall fall from the faith.

these are the signs of the end of the world.

The sun shall be turned into darkness, and the moon into blood. This is believed to have been partly fulfilled during the Lord's Passion, and partly to occur before the great day, that is, the Day of Judgment. For at that time the sun was darkened, but the moon, turned into blood, could not plainly appear to men, since it was (as it happens during Passover) the fifteenth day, and during the day it was hidden from mortal sight by the obstruction of the earth.

The sun will be turned into darkness. The name of darkness in Greek is read in the singular number, that is, σκότος, which the Latin translator necessarily rendered in the plural as tenebras because he could not express it in the singular. I thought it necessary to mention this so that anyone who reads this among the people of the Angles might know that it is not necessary, because of the authority of the Latin language, to render "darkness" in their own speech in the plural; rather, it should be in the singular, as this can just as easily be done owing to the authority of the Greek, from which it was translated into Latin scripture.

For at that time the trumpet shall sound, and awake those that sleep from the lowest parts of the earth, righteous and sinners alike. And every kindred, and tongue, and nation, and tribe shall be raised in the twinkling of an eye; and they shall stand upon the face of the earth, waiting for the coming of the righteous and terrible Judge, in fear and trembling unutterable. For the river of fire shall come forth in fury like an angry sea, and shall burn up mountains and hills, and shall make the sea vanish, and shall dissolve the atmosphere with its heat like wax. The stars of heaven shall fall, the sun shall be turned into darkness, and the moon into blood. The heaven shall be rolled together like a scroll: the whole earth shall be burnt up by reason of the deeds done in it, which men did corruptly, in fornications, in adulteries, and in lies and uncleanness, and in idolatries, and in murders, and in battles. For there shall be the new heaven and the new earth.

"Before that great and notable day of the Lord come." For be not confident, he means to say, because at present you sin with impunity. For these things are the prelude of a certain great and dreadful day. Do you see how he made their souls to quake and melt within them, and turned their laughter into pleading for acquittal? For if these things are the prelude of that day, it follows that the extreme of danger is impending.

And it shall be: Everyone who calls upon the name of the Lord shall be saved. This is what Peter says elsewhere: For God is not a respecter of persons, but in every nation, whoever fears Him and works righteousness is accepted by Him (Acts X).

But what next? He again lets them take breath, adding, "And it shall come to pass, that whosoever shall call upon the name of the Lord, shall be saved." This is said concerning Christ, as Paul affirms, but Peter does not venture as yet to reveal this.

"And it shall come to pass, every one who shall call upon the name of the Lord shall be saved. Every one," he says: though he be priest (but he does not yet reveal the meaning), though bond, though free. For there is no male nor female in Christ Jesus, no bond, no free. Well may it be so, for all these are but shadow. For if in king's palaces there is no high-born nor low-born, but each appears according to his deeds; and in art, each is shown by his works; much more in that school of wisdom. "Every one who shall invoke." Invoke: not any how, for it is written, "Not every one that saith unto Me, Lord, Lord:" but with inward earnest affection, with a life more than commonly good, with the confidence which is meet. Thus far, however, he makes the discourse light, by introducing that which relates to faith, and that terrible which relates to the punishment. For in the invocation is the salvation.

What, I pray you, is this you say? Do you talk of salvation for them after the Cross? Bear with me a little. Great is the mercy of God. And this very fact does, no less than the resurrection, prove him to be God, yea, no less than His miracles-the fact that He calls these to Him. For surpassing goodness is, above all things, peculiarly God's own. Therefore also He says, "None is good save one, that is, God." Only let us not take this goodness for an occasion of negligence. For He also punishes as God.

But the Lord says: "I will pour out of My Spirit… before the great day of the Lord comes." Say to the Jew: "If the Godhead has one person and one name, and if God speaks of Himself, then why did He not say: 'before My day comes'?" If, says Peter, you sin now with impunity, do not place your hope in this, because this is only the beginning of that great and difficult day. Having moved and frightened their hearts by this, he calms them and allows them to nourish good hopes. "And it shall come to pass that whoever calls on the name of the Lord shall be saved." But not simply calls, because it is said: "Not everyone who says to Me, 'Lord, Lord!'" (Matt. 7:21), no, but whoever calls with sincerity and with a good life. Having now included in his speech a word about faith (about the necessity of faith), because salvation depends on calling upon, he makes his speech easy to understand. The name of the Lord, according to Paul's explanation, is called upon in the name of Christ, but Peter on this occasion did not venture to reveal this to his listeners.