Oecumenius

He says, And I saw, in the midst of the throne and around the throne, a Lamb standing as though it had been slain, having seven horns and seven eyes, which are the seven spirits of God sent out into all the earth. The Lord is called the Lamb because of His innocence and His role as the provider. Just as the lamb is a provider during the annual wool-shearing, so too the Lord "opens His hand and fills every living creature with good will." (Ps. 144:16) Thus, prophecy itself also calls him in this way, through Isaiah saying that "he was led like a sheep to the slaughter, and like a lamb before the shearer, silent," (Isa. 53:7) and through Jeremiah, saying, "I, he says, knew not that I was leading a harmless lamb to be sacrificed." (Jer. 11:19)

The lamb was not actually slain, but appeared as though it had been slain. For Christ overcame death by enduring it, and looted Hades of the souls held captive by it; thus, the death of Christ is not truly a permanent death, but a death brief in duration due to the resurrection. Since the Lord, after the resurrection, also bore the symbols of death, the marks of the nails (Jn. 20:25), the body made life-giving by His blood, as Isaiah says, speaking from the presence of the holy angels, "Why are your garments red, and your clothes like those of one treading in a winepress, full of the crushed grape?" (Isa. 63:2-3) Therefore, it appeared as though it had been slain in the vision of the apparition.

The seven horns testify to his great power, since the number seven, being perfect, signifies completeness, as has been said before; and the horns are a symbol of strength according to the prophet who says: "I will crush all the horns of the wicked, but the horn of the righteous shall be exalted," (Ps. 74:11) and the prophet Habakkuk "holds the horn in his hand." (Hab. 3:4)

The seven eyes, which are the seven spirits of God sent out into all the earth, are interpreted for us by Isaiah, who says that "a spirit of wisdom and understanding, a spirit of counsel and might, a spirit of knowledge and godliness, and a spirit filled with the fear of God shall rest upon him." (Isa. 11:2-3)

The spirits, that is, the spiritual gifts, were indeed sent to every person from God, yet no one accepted them as having labored briefly in their journey toward all, to find rest in Christ. And what happened was superior in both word and understanding. For the spirits that he himself sent down from above as God, he himself received them below as a man, since it was both this and that. To him belongs the glory forever and ever, Amen.

The closing and sealing of the little scroll, which contains the names of the people written in it, signifies that it is unalterable, and that their mouths are shut from any justification before God, according to what has been previously stated (Rev. 5:1). Therefore, the gradual removal of the seals signifies the gradual repetition of the boldness and intimacy toward God, which the only begotten One, having become incarnate, has made possible for us by correcting our shortcomings through His own deeds. It must be understood that the breaking of each seal signifies one of the acts performed by the Lord for our salvation, and also those carried out by Him against the spiritual enemies of our souls. For the Lord's providence toward us involves the overthrow of those powers.

Let no one be amazed at those things that will happen, that the Only Begotten existed before becoming incarnate; for the works and deeds before His coming to us are shown to the divine evangelist through vision. Yet, He appears as a Lamb in the revelation, as if slain.

For it is customary that what is seen by the prophets serves as a pre-announcement of things to come. Therefore, a man long ago contended with Jacob (Gen. 32:24), a type of Christ; thus, Isaiah saw the prophetess conceiving in her womb and bearing a son, whose name is also called, "Despoil Quickly, Plunder Rapidly." (Isa. 8:3) Thus Daniel saw the Son of Man, still without flesh, God, the Word coming to the Ancient of Days. (Dan. 7:13)

Therefore, the first blessing, which pertains to our race through our Savior Christ, is the one that opened the first seal of the little scroll and established the beginning of leading us back to where we came from, out of the transgression in Adam, and to recover for us the lost relationship with God and to transfer our previously forbidden access into boldness. This is the bodily birth established by the Lord, which sanctified our birth so that we are no longer conceived in lawlessness and carried in sins by our mothers, but we have a holy birth of Christ through our own birth, by which the human birth is blessed. And a witness to such a noble ambition toward humanity is the divine apostle, who writes: "since your children are unclean, but now they are holy." (1 Cor. 7:14)

When the first seal was opened, he said he saw a white horse coming forth from those spiritual holy beings, holding a bow; and a crown was given to him, and he went out conquering so that he might conquer. A white horse serves as a symbol of the Gospel, representing the good will to be bestowed upon humanity. The crown, on the other hand, signifies power and victory. It came forth bearing the crown with Christ, as the one who began to conquer the Devil who had enslaved our race. It is said that He came forth so that the one who conquers may be victorious. Christ was the one who conquers, so that he may conquer completely, and the symbol of victory he bore was the crown. This is the first seal.

But secondly, there is the blessing of Christ to us, who opened the second seal of the little scroll, and added to us the release of our shame, restoring to us the divine vision; He was tempted as the Lord and overcame the tempter so that He might show not only victory but also that the adversary was defeated. The adversary did not bite the heel of the rider nor trip up our steps (Ps. 140:4) according to God's commandments, but rather, falling backward and being sent away in servitude, and hearing from the Man whom he wrestled with long ago, even though God was in Him, He said, "Depart, Satan," (Matt. 4:10) and Satan went away in shame. And now, for the first time, the adversary knowing his own weakness, he who boasts of sitting above the clouds on his throne, will be made like the Most High, imagining himself according to what was described by Isaiah. (Isa. 14:13-14)

When it happened, a fiery red horse came out, led by one of the holy creatures; and to the one sitting on the horse it was given the power to take peace from the earth so that people would kill one another, and a great sword was given to him. The fiery red horse is a riddle [αἴνιγμα] of blood; therefore, a sword is given to the one seated upon it, by which to destroy and divide the unity of those on earth toward evil. They were united in their idolatry and so that they might kill one another; that is, to destroy each other through hostile contracts. For the Lord "did not come to bring peace upon the earth, but a sword; and to set a son against his father, and a daughter-in-law against her mother-in-law," (Matt. 10:34-35) the new and godly against the ancient and condemned.

Thirdly, the mercy of Christ has opened the third seal for us, and has brought us, from having been condemned to rejection, to God and the Father. And this is his saving teaching, and the benefits through the divine signs; for these brought about the overthrow of the Devil; for through them we have come to know who is by nature and truly God, "so that we may not be infants, tossed about by every wind of doctrine" (Eph. 4:14); and we honor those things which our hands have made, exchanging the corruptible demons for the glory of God. For the divine teaching of the Lord drew to itself, like yeast to flour, those who were learning, according to the voice of the Lord, and enjoying the miracles, which healed souls more than bodies.

When these things happened, a black horse came forth, and the one sitting on it had a pair of scales in his hand. The black horse symbolizes sadness and mourning, imposed by the divine teachings following the downfall of the Devil, and therefore, in Devil's mourning, it finds its own release [λῦσιν], corresponding to such extensive periods of time.

The scales are indeed a symbol of equality and justice. For "the one who judges righteousness sat upon the throne; he rebuked the nations of the demons, and the impious one," (Ps. 9:5-6) their leader, perished. Therefore, the scales is a symbol of the righteous judgment of the Lord, the scales that is upon us; it also signifies that we may speak boldly before Him: "You have established my judgment and my justice," (Ps. 9:5) so that the nations may know that we are men, and not subjected to the judgment of beasts, dragged by a "bridle and a strap," (Ps. 31:9) and pastured by destructive tyrants.

And he said, I heard a voice in the midst of the four living creatures saying, "A quart of wheat for a denarius, and three quarts of barley for a denarius; and do not harm the oil and the wine." The word and the teaching, as a seed, is metaphorically expressed in the divine Scripture; for it is written according to Matthew: "The sower went out to sow" (Matt. 13:3); and again, the most favored of the servants said to their lord, "Lord, did you not sow good seed in the field? Where then do the weeds come from?" (Matt. 13:27) As for the seed, it is indeed grain, like the evangelical preaching which serves as proper nourishment for mature men, "who have their powers of discernment trained by constant practice to distinguish good from evil." (Heb. 5:14)

What then is barley? According to the Law of Moses, it is the teaching, as the earliest form of grain, fully matured, and serving as nourishment appropriate for livestock, feeding the infant Israel.

Therefore, God speaks from among the four living creatures saying: "A quart of wheat for a denarius, and three quarts of barley for a denarius." Through this, a famine is foretold, along with a scarcity among the people of that time of both teaching and the Gospel from the Lord, as well as of the law, according to what is written: "I will give them neither hunger for bread nor thirst for water, but hunger for hearing the word of the Lord." (Amos 8:11)

Even if he says that those who despise every teaching and turning should suffer these and those things most of all, do not harm the oil and the wine; leave them alone and do not bring any punishment upon them; God says there is still mercy for them from me. Since there is hope for them, to be spiritually joyful in the divine proclamations of my Only Begotten; for this is "the wine that spiritually gladdens the heart of man." (Ps. 104:15)

Therefore, by continuing in their previous disobedience, he would wrong the mercy granted to them by God, as well as the joy that would be perceived [νοητὴν] through faith. And why do I say "perceived" only? For the teachings of the Lord possessed grace that was both perceptible and visible; and the prophet bears witness, saying, "Grace has been poured out upon your lips," (Ps. 44:32) addressing the Lord. Moreover, Josephus, the Jewish man, compelled by truth, writes concerning Him in his book Antiquities of the Jews the following: "At this time there appeared Jesus, a wise man, if it is proper to call him a man; for he was a doer of extraordinary works, a teacher of people who accept the truth with pleasure; and he attracted many Jews and many from the Greek population.

This was the Christ. And He was shown to us as one of the first men, having been crucified by Pilate; those who first loved Him did not cease. For He appeared to them alive again on the third day, fulfilling what the divine prophets had spoken, these and countless other miracles concerning Him. Even now, the community [φῦλον] of those called Christians has not perished from this time onward."

It is the breaking of the fourth seal and the beginning of the release from the sin of Adam's transgression. For this release is the indicator of reconciliation with God. For if "our sins separate us from God", as Isaiah says (Isa. 59:2), then their removal brings us back into fellowship. But what is the remedy? The wounds of Christ, through which we have been freed (see 1 Peter 2:24; Isa. 53:5). For since we were condemned by the pleasure of tasting, we have been healed by its opposites. Opposite to pleasure are the wounds, which bear the painful sensation, all of which Christ endured on our behalf, through which we were led to the corruption of death, but He endured it through opposites: through obedience, disobedience (see Rom. 5:19); through painful submission, pleasure; through the brave placing of His hands upon the cross, which had rashly touched the forbidden tree.

Of which it is said to have occurred, by the command of the fourth living creature saying, "Come." I looked, and behold, a pale horse; and the one sitting on it was named Death, and Hades followed with him. And they were given authority over a fourth of the earth. The pale horse is a symbol of wrath; for the bile is pale green, and so it is called by physicians.

Death and Hades were indeed sent forth spiritually to overthrow the deceitful demons and to exact justice for the destruction of humanity. However, since the saving work of Christ's passion had not yet been accomplished through the Revelation, by which He atoned all the sins committed against us, the complete destruction of the demons had not yet occurred; rather, only a quarter part had been destroyed.

This destruction is metaphorically called a slaughter and famine by those who long ago worshipped them; and death, the end of their tyranny, is brought about through death itself, and their annihilation by the beasts of the earth;

beasts of the earth being the passions of pride and vanity in the demons. Though these demons are earthly by nature, as they delight in the earthly passions that afflict those on earth, even though they have a spiritual nature, they are weakened and consumed as they are cast out from their dominion over humanity.

Therefore, the fifth salvation of the Lord was granted to humanity, which opened the fifth seal of the Lord and brought us liberation from sins and reconciliation with God. The bonds and wounds, by which the Lord was bound and brought before Pilate, and which He suffered from Pilate who had a half-hearted reverence (see Matt. 27), were therefore overcome. Regarding these matters, Isaiah spoke of the plagues, saying that when the Lord was asked by the divine angels, "What are these wounds in the midst of your hands?" He replied, "Those with which I was wounded in the house of my beloved." (Zech. 13:6) For these wounds healed our wounds, which we received when we were going down from Jerusalem to Jericho, and fell among robbers, who bound us and wounded us, leaving us half dead, according to the parable of Luke. (Luke 10:30) But He has also loosened our bonds, the cords of sin by which we were bound; for the prophet says that "the cords of sinners were entangled around me." (Ps. 118:61) Therefore, the Devil, acting wickedly on his own accord, was unaware, and in the Lord's rebukes, he thrust the sword against himself and fell from his poorly established authority.

When this happened, since previously the saints who had testified in the old days had not yet experienced such things against Christ; although He was spat upon, struck, and slapped, these acts were done in secret, in the unlawful council of the high priests, with only the servants and those summoned to the council as witnesses, and they still remained silent, remembering no one but themselves; but when they saw the Lord bound, scourged publicly by Pilate, and before all the Jewish people, they then rose up together, and having become witnesses against their master, they also remembered themselves.

For he said, I saw under the altar the souls of those who had been slain because of the word of God and because of the testimony they had maintained. He said, I saw the souls of the martyrs who held the highest place; for they were above the heavenly altar. Then he also says by which martyrs, having been slain, he speaks on behalf of the devotion of the ancient word and of the church, or rather the synagogue, which they had. For not only do the martyrs die for themselves, but they make the benefit common; for their courage becomes an encouragement to the rest, and the knowledge of God was built up by the blood of the saints.

The breaking of the sixth seal accomplished the perfect completion of our salvation; it destroyed death; it restored life; it crowned the conqueror of mankind, triumphing with confidence according to what is written: "For the only-begotten ascended on high; he led captivity captive; he received gifts among men." (Ps. 68:18: Eph. 4:8)

What then is the sixth seal's opening? It is the cross of the Lord and His death, followed by the prayer of every intellectual and sensible creature, the resurrection and ascension, "which He inaugurated for us a new and living way," the return from death to life through the tearing of "the veil of His flesh" (Heb. 10:20); which benefited not only the living but also those who had gone before.

For the Lord also went and preached to those in Hades who had once disobeyed, according to the divine apostle Peter, (1 Peter 3:19-20) and saved those who believed there, as is also thought by Cyril.

Of which things having happened, a great earthquake occurred, he says, and the sun became black as sackcloth made of hair, and the whole moon became blood, and the stars of the sky fell to the earth, like a fig tree casting its unripe figs when shaken by a strong wind. The vision clearly depicts for us the signs that occurred on the cross: the earthquake and the shaking of the earth (Matt. 27:51), the darkening of the sun, and the entire transformation of the moon into blood.

Indeed, the whole [ὅλη] was added very precisely to the moon; for being nearly full and not divided, it showed the entire suffering on the day of the crucifixion through its entirety. It is customary for the enlightened part for such things to occur during lunar eclipses. And these things the prophet Joel also foretold would happen, saying, "The sun shall be turned into darkness, and the moon into blood, before the great and glorious day of the Lord comes." (Joel 2:31)