CHAPTER 8
Revelation 8:1-2 And when he opened the seventh seal, there was silence in heaven for about half an hour. Then I saw the seven angels who stand before God, and seven trumpets were given to them .
Perhaps someone who is very meticulous might analyze what has been said and say to me: Oh you, what are you doing? Have you perhaps forgotten what was said in the prologues of this Revelation? For it was also said that the first voice I heard was like a trumpet speaking with me, saying, “Come up here, and I will show you what must take place after these things.” (Rev. 4:1) And you have become a narrator to us of things not yet come to pass but already happened, recounting the birth of the Lord, the temptation, the teachings and divine signs, the lashes and bonds and the wounds inflicted by Pilate, the cross and the death, and the resurrection and the ascent, or rather, the return to Heaven. To this I would say: most certainly you have heard, my friend, and some of the things that will happen, whenever we recount the righteous among the nations together with Israel around the divine throne, and those who exist with the Lord.
And now you also hear in the breaking of the seventh seal . For the one who said to the evangelist, "Come up here, and I will show you what must take place after these things," (Rev. 4:1) did not remove from him the ability to see anything that had happened before, but along with those, he also revealed what was to come. Therefore, listen.
The breaking of the seventh seal has accomplished for us the most perfect glory; for no longer is the release from sins and the turning back to God and from God to us as before, but rather the indescribable blessings: to be called children of God, “heirs of God, and joint heirs with Christ,”(Rom. 8:17) brothers and friends and children of Christ, to reign with Him (2 Tim. 2:12) and to be glorified together, (Rom. 8:17) and “what no eye has seen, nor ear heard, nor has entered into the heart of man, these good things.” (1 Cor. 2:9) What then is the breaking of the seventh seal ? It is the second coming of the Lord and the restoration of all good things. For although some are delivered to punishment for their sins, the purpose of Christ and the foundation of the Incarnation is that all become heirs of His kingdom.
Therefore, when the seventh seal was broken, it is said that there was silence for about half an hour , as the King of creation was about to come, and all angelic and supernatural powers were overwhelmed by the surpassing glory of the One arriving, and for this reason, there was silence.
Then it is said that seven trumpets were given to the seven angels so that they might sound them as a king takes his place. With these same trumpets, the dead were also about to be awakened; for the wise apostle to the Thessalonians, writing about divine matters, says in the first epistle that “the Lord Himself will descend with a command, with the voice of an archangel, and with the trumpet of God.” (1 Thess. 4:16)
Oecumenius commentary on 1 Thessalonians 4:16
" For the Lord Himself ." And he gives the reason why those who were to die beforehand were not prevented. "with the voice of an archangel." He says "the voice of an archangel," that is, the command given to the angels appointed to gather, making all ready, as if the Judge had arrived. For the calling up of into the air those whom he received transformed in incorruption is the command of Christ. But the angels make ready those scattered to the ends of the world to be gathered into one, this being commanded by the archangel. " and with the trumpet of God ." Thus, the trumpets on Mount Sinai were types of these. For since a king was present , it was fitting that trumpets sound. " and the dead in Christ ." Those in Christ, that is, the faithful, will be raised first, and the rest last, so as not to be caught off guard, nor to be about to meet him. “ Then we who are alive .” After this he says, “both the living and those who are left, those who are worthy, together with those who have already died will be caught up.” Therefore do not suppose that the dead will be raised with difficulty. For the catching up will be together. “ On the clouds .” On the vehicle of God. For even Christ was taken up by a cloud. If he is about to come, why then are the faithful seized? So that they may meet him — it is an honor. Just as when a king enters a city, some meet him with honor while the condemned remain inside awaiting the judge, so then the righteous are seized, while the sinners, even if they are believers, remain.
And again, he says, “for the trumpet will sound, and the dead will be raised incorruptible.” (1 Cor. 15:52)
Oecumenius commentary on 1 Corinthians 15:52
“in a moment, in the twinkling of an eye.” Or may this also be understood in this way? But the meaning must first be briefly explained; the evangelist John says in the Apocalypse that the end will not come upon all men at once, but will come to them in part by the mercy of God, so that those who remain of the first to perish may, through fear of those who have been previously consumed, come to repentance; and he states this teaching in the breaking of the seventh seal of the book. If you hold these things thus, you will understand the phrase “ in a moment, in the twinkling of an eye ” to be said collectively, and fittingly applying to both, so that it shall be thus: we shall not all fall asleep, that is, die, in a moment, in the twinkling of an eye, because the end comes in part, according to the account in the Apocalypse; yet all of us shall be changed in a moment, in the twinkling of an eye , at the last trumpet; for the first trumpets, seven as they are according to the Apocalypse, do not raise the dead, but end humankind, whereas the final one effects both the resurrection and the change of those already risen “ in a moment, in the twinkling of an eye ,” together with creation; for creation also will be freed from corruption into the freedom of the glory of the children of God, as it is said in the Epistle to the Romans. (Rom. 8:21) “ in a moment .” He furthermore said something admirable, namely that such great miracles will be imperceptible in time at the same time as the sound of the trumpet: Question. Since according to certain manuscripts these words of the Apostle are read: “We shall all indeed sleep, but we shall not all be changed.” According to others, however: “We shall not all indeed sleep, yet we shall all be changed.” I ask to be taught which of the editions ought to be chosen, and what is signified by these words. Answer. I think that according to either edition, since the old manuscripts include both, if one accepts reverently, it will not depart from the apostle’s intention. Therefore the passage “We shall all sleep, but we shall not all be changed” must be understood thus: that indeed we shall all endure sleep and slumber through death; but we shall not all be changed into glory and freedom; which the apostle states elsewhere more plainly, saying: “If indeed we are clothed, we shall not be found naked.” (2 Cor. 5:3) Next to this indeed: "Not all of us will sleep, yet we shall all be changed," it must be understood in this way, that we shall not truly sleep a prolonged sleep requiring a tomb and ending to corruption, but they will undergo a brief death which will be found to be instantaneous: for them a prolonged sleep will not be necessary, on account of the sudden resurrection having been made ; yet all will be changed , that is, they will put on incorruption. “For the trumpet will sound.” Then, showing what is to be believed concerning those things which will happen, he says: “For the trumpet will sound, and the dead shall be raised,” evidently changed and incorruptible; and we, that is, those of us who remain alive until that time; for he speaks of them and not of himself: “ and we shall be changed .” For among these there will be no resurrection: since they will not have slept, but only an alteration. Truly the dead who had previously died will be raised incorruptible , but those who then live—how will they be raised? They will only, as it were in an instant, be transformed to immortality .
Revelation 8:3-6 And an angel came and stood at the altar, holding a golden censer; and much incense was given to him, so that he might offer it with the prayers of all the saints upon the golden altar before the throne. And the smoke of the incense, with the prayers of the saints, rose before God from the hand of the angel. Then the angel took the censer, filled it with fire from the altar, and threw it to the earth; and there were voices, sounds of thunder, lightning flashes, and an earthquake. And the seven angels who had the seven trumpets prepared themselves to sound them .
The altar is said to be incense [λιβανωτὸν], as it receives the incense. When Christ appeared, as a kind of first fruits and precious offering, the prayers of the saints are presented to Him by the angels who oversee us. These prayers are naturally fragrant and become even more fragrant through the cooperation of the holy angels .
Therefore, it has been said that much incense offerings was given to him . Indeed, it was given by God as a clear sign to entrust humans to the angels and to make their prayers welcome. Those who receive it grant a fragrant aroma to the prayers of the saints .
And it is said that the smoke of the incense rises in the prayers of the saints from the hand of the angel . Do you see that the prayers of the saints became more fragrant before God through the angel ?
Then the divine angel took the censer, filled it with the fire of God, and threw it to the earth; and there were voices, sounds of thunder, lightning flashes, and an earthquake . Perhaps one of the angels cast this divine fire upon Mount Sinai, and there were sounds of thunder, voices, trumpets, flashes of lightning, and the mountain was covered with smoke as God descended upon it. Just as then the thunder and the signs preceded, so now these things have preceded the glorious coming of the Lord.
Then the angels also sounded trumpets , signaling the presence of God (Ex. 19:16-19); for even then the trumpets sounded loudly.
Revelation 8:7 And the first angel sounded: and there came hail and fire mixed with blood, and they were cast upon the earth: and the third part of the earth was burned up .
Of the righteous, having been deemed worthy of the blessed end 1 [λήξεως], as it is said to me concerning the release of the sixth seal at the fulfilment, like those who are also caught up before the Lord’s coming in the clouds, into the air so that they may meet the coming Lord according to the testimony of the apostle presented to me there (1 Thess. 4:17), the vision then proceeds to the end of the rest of humanity and to the punishment of sinners. When a complete defeat is about to occur, various forms of death and the punishment of the impious will inevitably follow; most of these will be brought about by fire , for on that day fire is destined to reveal itself, as the divine apostle wrote to the Corinthians in his first epistle. (1 Cor. 3:13) For if there are many abodes of rest, as the Lord says (Jn. 14:2), and different places of punishment 2 , the same trumpets that bring death to those on earth will also afterward awaken the dead.
Oecumenius commentary on 1 Corinthians 3:13
"For the day will declare." He calls the day the day of judgment.
What then does it mean when the first angel sounded the trumpet, and hail and fire are cast down upon the earth ? One who considers this literally will not stray from the correct interpretation; and if one understands it figuratively, nothing inappropriate will be said. The fire in this context signifies destruction and deep suffering; it represents the pain of sinners who see the saints “caught up in the clouds to meet the Lord,” (1 Thess. 4:17) while they themselves remain on earth dishonored and deemed unworthy of any consideration.
Oecumenius commentary on 1 Thessalonians 4:17
“On the clouds.” On the vehicle of God. For even Christ was taken up by a cloud. If he is about to come, why then are the faithful seized? So that they may meet him, it is an honor. Just as when a king enters a city, some meet him with honor while the condemned remain inside awaiting the judge, so then the righteous are seized, while the sinners, even if they are believers, remain.
For the word metaphorically refers to sinners as trees and grass burning, because of their folly, and the insensibility of the soul, which is wooden and suitable for burning.
Revelation 8:8-9 And the second angel sounded his trumpet; and something like a great mountain burning with fire was thrown into the sea; and a third of the sea became blood, and a third of the living creatures in the sea died, and a third of the ships were destroyed .
The divine apostle writes to the Romans, saying: “that creation was subjected to futility, not willingly but because of the one who subjected it, in hope that creation itself will be set free from the bondage of corruption into the freedom of the glory of the children of God.” (Rom. 8:20-21)
Oecumenius commentary on Romans 8:20-21
“For creation was subjected to futility.” That is, to corruption. For this was condemned because of our sins. “Not willingly, but because of him who subjected it in hope.” He says this is the work of Christ’s power, that even the things heard were subjected in hope. For it itself, he says, hopes for deliverance; therefore it was subjected in hope of deliverance. Then he explains to himself in what hope, that even creation itself will be set free. “For even creation itself will be set free from the bondage of corruption into the freedom of the glory.” Into freedom, that is, into the freedom of glory; that is, through us creation too will be incorruptible, just as through us it became corrupt.
But when will it be freed? When there will be “new heavens and a new earth according to His promises,” as Peter proclaims to us, writing in his second epistle. (2 Peter 3:13) In order for the earth, when it is renewed, to be freed from corruption and to become new, it is necessary that the sea also undergo this transformation; for the sea is within the earth. And how could it be purified itself, except through the cleansing of fire? Therefore, fire having fallen into it, it transformed the sea into blood, and killed a third of those within it. This, then, in relation to the letter and the perceptible, you might also conceive of as the sea , both by analogy and according to the laws of transformation, representing the present life because of the turmoil within it and the varied distractions; and fish and ships , symbolizing people immersed in the salty and bitter mud of sins, who, overwhelmed by sorrows, will ultimately fall into fruitless regrets over the lives they have lived.
Revelation 8:10-11 And the third angel sounded his trumpet; and a great star, blazing like a torch, fell from heaven on a third of the rivers and on the springs of water. The name of the star is called Wormwood. A third of the waters turned bitter, and many people died from the waters because they were made bitter .
Naomi, who long ago suffered many afflictions concerning her children and other misfortunes, was called Bitter. (Ruth 1:20) Bitterness serves as a symbol of the remaining extraordinary hardships. This bitterness is what we sinners experienced at that time, becoming bitter over the glory of the saints, because, indeed, although such good things were prepared for humanity, we ourselves exchanged the present for what was to come. I believe this refers to the falling of the star , which, having angered God, made the waters bitter .
Waters are metaphorically called humans, as stated by the prophet regarding “the sounds of many waters; the wonders of the sea's waves are marvelous,” (Ps. 92:4) and again “the rivers lifted up their voices, saying, Lord, the rivers lifted up their voices; the rivers lifted up their waves." (Ps. 92:3) These things are to be understood as a form of allegorical speech. However, it must not be disregarded that such events and similar ones occur perceptibly.
Revelation 8:10-11 And the fourth angel sounded his trumpet; and a third of the sun was struck, and a third of the moon, and a third of the stars, so that a third of the stars were darkened, and a third of the day did not shine, and likewise the night. And I saw and heard an eagle flying at midday, saying with a loud voice, "Woe, woe, woe to those who dwell on the earth, because of the remaining blasts of the trumpet of the three other angels who are about to sound ."
We have been taught by Joel the prophet that “ the sun ” will turn “into darkness, and the moon into blood before the coming of the day of the Lord, the great and glorious day.” (Joel 2:31) This will happen when all these things take place. And Peter said in the second of his epistles: “The day of the Lord will come like a thief, during which the heavens will pass away with a loud noise, and the elements will be dissolved by fire.” (2 Peter 3:10) But the Lord himself, according to Matthew (24:29), says that “immediately after the tribulation of those days, the sun will be darkened, and the moon will not give its light, and the stars will fall from heaven.”
Oecumenius commentary on 2 Peter 3:10
The uncertainty of the Lord's coming is signified as a theft , when it is least expected, through the thief and the night: through the night indeed, because of uncertainty; for all things in the night are uncertain: through the thief; because he is not expected; for no one will be robbed who expects a thief, but those who least expect him will be robbed. Therefore, the Lord also says that just as in the days of Noah there were men rejoicing in weddings and drinking, thinking nothing of the future calamity that would overtake them (Matt. 24:38), until the flood overwhelmed them: so too will the coming of the Lord suddenly come upon the wicked. The word “noise” indeed means sound. However, the sound of this kind is proper to fire in those things that are fed by fire. Note, however, that it has said the earth and what is in it must be burned up, but not men, but only destruction has been said concerning the wicked or their transgressions. For the way of the wicked will perish, but the wicked himself will not.
These things are now also taught through Revelation to occur at the end of the present age. But what does it mean that not all things on the earth, and in the sea and rivers, and also the elements in the heavens mentioned, will endure suffering, but only a third of them? This too is a precise demonstration of God's love for humanity, calling to repentance those people then living who are affected partially, not all the elements; and for those who do not turn back, it brings about total destruction thereafter. Such a thing the prophet also says: “he made a path by his anger, not sparing their souls from death.” (Ps. 78:50) For the partial and gradual manifestation of God's wrath 3 , as if proceeding along a road, is a door opened by repentance, calling people through the fear of what is happening to change their minds. But if this does not advance among them, he does not spare their souls from death.
The eagle soaring at midday , lamenting over the calamities on the earth , may be understood as a divine messenger sympathizing with the affliction of humanity.
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Translator’s notes for chapter 8.
1. “end” [λήξεως] The word "λήξεως" (genitive case of λήξη) means expiration, expiry date, or final date (expiration, expiry, end) and refers to the end of a deadline, contract, license, or product.
2. Oecumenius and many Early Church Fathers believed that punishment in the afterlife is not a "one-size-fits-all" experience but is strictly proportional to the sins committed. Hippolytus of Rome taught that at the final judgment, everyone (men, angels, and demons) will receive a "recompense made to each," where those who loved evil receive punishment specific to their deeds. John Chrysostom, while presenting a vivid and materialist view of hell, he emphasized that the "intensity" of the fire or torment would vary based on the severity of the individual’s transgressions.
3. “For the partial and gradual manifestation of God's wrath.” This is in complete harmony with what Oecumenius said in his commentary on 1 Corinthians 15:51-53. He said, “The evangelist John says in the Apocalypse that the end will not come upon all men at once, but by God's mercy little by little and gradually: (Rev. 6,8,9,10,11) so that with the earlier ones passing away, those who remain, seized first by fear of the consumed, may come to repentance. He speaks however concerning the dogma about the solution of the seventh seal of the book.”