OT § 169

For wheels are the mark of a man quite as much as wings are the mark of an angel. Wheels are the things that are as old as mankind and yet are strictly peculiar to man, that are prehistoric but not pre-human.

A distinguished psychologist, who is well acquainted with physiology, has told me that parts of himself are certainly levers, while other parts are probably pulleys, but that after feeling himself carefully all over, he cannot find a wheel anywhere. The wheel, as a mode of movement, is a purely human thing. On the ancient escutcheon of Adam (which, like much of the rest of his costume, has not yet been discovered) the heraldic emblem was a wheel--passant. As a mode of progress, I say, it is unique. Many modern philosophers, like my friend before mentioned, are ready to find links between man and beast, and to show that man has been in all things the blind slave of his mother earth. Some, of a very different kind, are even eager to show it; especially if it can be twisted to the discredit of religion. But even the most eager scientists have often admitted in my hearing that they would be surprised if some kind of cow approached them moving solemnly on four wheels. Wings, fins, flappers, claws, hoofs, webs, trotters, with all these the fantastic families of the earth come against us and close around us, fluttering and flapping and rustling and galloping and lumbering and thundering; but there is no sound of wheels.

I remember dimly, if, indeed, I remember aright, that in some of those dark prophetic pages of Scripture, that seem of cloudy purple and dusky gold, there is a passage in which the seer beholds a violent dream of wheels. Perhaps this was indeed the symbolic declaration of the spiritual supremacy of man. Whatever the birds may do above or the fishes beneath his ship, man is the only thing to steer; the only thing to be conceived as steering. He may make the birds his friends, if he can. He may make the fishes his gods, if he chooses. But most certainly he will not believe a bird at the masthead; and it is hardly likely that he will even permit a fish at the helm. He is, as Swinburne says, helmsman and chief: he is literally the Man at the Wheel.

(Vers. 19 seqq.) When the animals walked, the wheels walked alongside them. And when the animals were lifted up from the ground, the wheels were also lifted up. Wherever the spirit went, the wheels went there too, for the spirit of life was in the wheels. As the animals went, the wheels went, and as they stood, the wheels stood. And when the animals were lifted up from the ground, the wheels were lifted up as well, following them, for the spirit of life was in the wheels. Four animals followed the spirit, and the cloud that was in the spirit. And again, the wheels lifted themselves off the ground, not the animals, but the spirit followed, to show its own will: because the spirit of life was in the wheels. Three, however, are indicated both in the animals and in the wheels, when they stood, when they walked, when they were lifted up, which both the animals and the wheels did in common. For neither could animals that were standing walk on wheels, nor could animals walking on the ground lift themselves on wheels, but of those actions, one was rest, one was motion, and elevation. And secondly it is said, because the spirit of life was in the wheels: so that we should in no way consider the wheels as vessels, which we see in the carts of wagons and chariots, but as living beings, indeed above living beings. For the animal man does not perceive those things that are spirits. Therefore, these wheels, in which the spirit of life was, do all things in order and measure, and they have harmony with animals, following them, and through them, the Holy Spirit; indeed, having skipped the middle, they enjoy the fellowship of the Holy Spirit. All of which, according to the earlier understanding, a wise reader can fit into various interpretations.

This is the whole vision: a spirit rising and a great cloud and four animals and four wheels following the animals and the spirit that is worthy to be above the firmament of God.

Concerning these wheels the same prophet repeats and adds: "When they went, they went, and when they stood, they stood; and when they were lifted up from the earth, the wheels were likewise lifted up following them, because the spirit of life was in the wheels."

As you know, dearest brothers, these things have already been said for the most part, but they are narrated through repeated description. Therefore let it not weary us to repeat briefly in exposition what the Spirit deigned to narrate repeatedly through the prophet. For this alone is added as new in these words, namely what was said: "When they stood still, they stood still." Now there are certain people who advance to the point that they know how to dispense well the earthly goods they have received, who devote themselves to works of mercy, who come to the aid of the oppressed. These indeed go forward, in that they extend themselves for the benefit of their neighbor. With these, therefore, the wheels move, because the sacred words arrange the steps of their sayings in their journey. And there are others who are so strong in holding to the faith they have received that they are able to resist any adversities, and not only are they not in the least drawn toward the perversity of faithlessness, but they even fight against those who speak perversely and draw them back to rectitude. With these who stand still, the wheels also stand still, because the words of sacred Scripture confirm their rectitude, when they hear in them: "Stand firm and hold to the traditions you have learned." And again: "Your adversary the devil, like a roaring lion, goes about seeking whom he may devour; resist him, strong in faith." And there are others who despise all earthly things, who deign to possess nothing that passes away, and suspend themselves in the contemplation of God, as was said before. With these who are lifted up, therefore, the wheels are likewise raised, because to the extent that anyone has advanced to higher things, to that extent the sacred words speak to him of loftier matters. The living creatures go, therefore, for the benefit of their neighbor; they stand still for the guarding of themselves; they are lifted up for the contemplation of God.

But the wheels likewise go, stand, and are lifted up, because sacred Scripture is found to be such as he himself becomes who seeks it. For you have advanced to the active life—it walks with you. You have advanced to immobility and constancy of spirit—it stands with you. You have arrived at the contemplative life through God's grace—it flies with you. And again it is added: "Because the spirit of life was in the wheels." The reason it is said a second time that the spirit of life was in the wheels is because there are two Testaments of sacred Scripture, both of which the Spirit of God willed to be written, so that He might free us from death of the soul. Or certainly because there are two precepts of charity, namely love of God and love of neighbor, through both of which the words of sacred Scripture give us life. Therefore it is said a second time that the spirit of life was in the wheels, because we receive love of God and neighbor in the divine utterances. For through the precepts of sacred Scripture we come back to life, we who lay dead in sin. Whence it is said to the almighty Lord through the Psalmist: "I will never forget your justifications, because in them you have given me life." For the Lord's precepts are called justifications, in which He justifies us by correcting us. Of which the Psalmist says more openly: "I will meditate on your justifications; I will not forget your words." In them, therefore, He gives us life, because through these He shows us spiritual life, and pours it into our minds through the breath of the Spirit. Because this is done daily through the gift of grace in the minds of the elect, it is rightly said: "The spirit of life was in the wheels."

This Scripture has become for us a light for the journey in the darkness of the present life. For hence Peter says: "To which you do well to attend, as to a lamp shining in a dark place." Hence the Psalmist says: "Your word is a lamp to my feet, O Lord, and a light to my paths." Yet we know that even this lamp of ours is dark to us, unless the truth illuminates it for our minds. Whence again the Psalmist says: "For you light my lamp, O Lord my God, illumine my darkness." For what is a burning lamp, if not a light? But created light does not shine for us unless it is illuminated by uncreated light. Therefore, because almighty God both created and opened the words of the holy Testaments for our salvation, the spirit of life was in the wheels.

"And the likeness over the heads of the living creatures was of a firmament, like the appearance of terrible crystal, stretched above their heads."

With the Lord's generosity, we shall explain these things in two ways, so that we may leave it to the reader's judgment to decide what should be chosen. For by the name of firmament, the heavenly powers can be understood. This firmament is rightly said to be like the appearance of crystal, because crystal is indeed exceedingly strong, yet it is solidified from water. And the angelic nature, when it was created, received free will—whether it wished to persist in humility and remain in the sight of almighty God, or whether it would slip into pride and fall from blessedness—it was like water by comparison. But because, while others were falling, the holy angels persisted in their blessedness, and received this as a gift, that they could no longer fall at all, their nature in them, because it can no longer be led about changeably, was hardened as if into the solidity of crystal. This crystal is said to be terrible and stretched out over the heads of the living creatures, because those angelic powers which stand in the presence of almighty God are terrifying and fearful to us who are still placed in this corruption. Their joys, because they exceed the perception of our minds, are said to be above the heads of the living creatures. For who, placed in corruptible flesh, could comprehend what that ineffable and endless joy of the angels might be? What blessedness it is, to see the face of the Creator without failing, and to persist in delight in Him without change?

However, by the name of firmament, our Redeemer himself can be understood figuratively—true God above all things, and made perfect man among all things, in whom our nature has been confirmed with the Father. Of whom it is also said prophetically through the Psalmist: "Let your hand be upon the man of your right hand, and upon the son of man whom you have confirmed for yourself." For human nature, before it was taken up by the Creator of all things, was earth; for it was not firmament. Indeed, to sinful man it was said: "You are earth, and to earth you shall go." But after it was assumed by the Author of all things, and raised up into the heavens, and led above the angels, that which was earth became firmament. But what likeness the firmament that is seen has is added below, when it says: "As the appearance of terrible crystal." Crystal, as has been said, congeals from water and becomes solid. Indeed we know how great is the mobility of water. But the body of our Redeemer, because it was subject to sufferings even unto death, was in some way similar to water, because by being born, growing, becoming weary, hungering, thirsting, dying, it ran movably through moments of time up to his passion. The Prophet, beholding this course, says: "He rejoiced as a giant to run his way." But because through the glory of his resurrection he recovered from his very corruption into the power of incorruption, as if in the manner of crystal he hardened from water, so that in him there was this same nature, and yet in it the mutability of corruption that had formerly existed was no more. Therefore water was turned into crystal when the weakness of his corruption was changed through his resurrection into the firmness of incorruption.

But it should be noted that this crystal is called terrible, that is, fearsome. Yet who does not know how great is the beauty of crystal? And it is wondrous how in this crystal beauty comes together with fear. But to all who know the truth it is certain that when the Redeemer of the human race appears as judge, He will be both beautiful to the just and terrible to the unjust. For He whom the elect behold as gentle, this same one the reprobate see as fearsome and terrible. But the elect will not then see Him as terrible, because now they do not cease to consider His terror. For they carefully consider how terrible He comes to judgment, they weep over past sins, they avoid impending ones; they place His fear daily before the eyes of their mind, and without ceasing they are apprehensive of how tremendous He will appear, and by fearing daily they act so that when He comes they will not be terrified. Therefore the likeness above the heads of the living creatures of a firmament was like the appearance of terrible crystal. And because that very fear of Him, which they hold in their thoughts, protects their minds, it is rightly added: Stretched out over their heads above. This firmament which appears in the likeness of crystal above the heads of those living creatures is both terrible and stretched out, because it protects the minds of the good from the same source whence it terrifies them. For if He were not fearsome in their hearts, He would not be their protector now from sins and afterward from punishments. But because they always consider what fear threatens from the judgment, they keep the wings of their virtues in uprightness.

(Verse 22 onwards) And the likeness above the heads of the living creatures was like the appearance of a crystal dreadful ice; extended above their heads was what appeared to be a firmament. Under the firmament their wings were straight, one toward another. Each of them had two wings that covered their bodies, and each one had two wings that covered one side. And I heard the sound of the wings, like the sound of many waters, like the sound of the Almighty God. When they walked, it was like the sound of a multitude, like the sound of a camp; and when they stood still, their wings were let down. For when the voice was being made above the firmament that was above their heads, they would stand and submit their wings. And above the firmament that was over their heads, there was a likeness of a throne, and above the likeness of the throne, there was a likeness as the appearance of a man from above. Wherever we would place ourselves, their wings were straight, and like the sound or voice of the exalted God, the seventy translated it. Their wings were extended and flying; and like a strong voice: which in Hebrew is called 'Almighty' (Saddai). Many things in this chapter and in other chapters have been omitted by them, which they have chosen to skip due to their length. But what we have interpreted more clearly, from one to another: each one covered their body with two wings, and the other likewise covered theirs, for which it is written in Hebrew, a man, on account of his sister, covered his body with two wings, and a man likewise covered his; therefore, after woman, man is put in the same person, so that we may not think of gender in heavenly things: since in one and the same way, according to the Hebrew usage, both man and woman are called the same. Moreover, there appears above four living creatures and as many wheels, the likeness of the firmament, which we call the sky, having the appearance of crystal, which is most pure, and is said to solidify from clean and shining waters by excessive coldness - as much as water is also constricted by frost and called κρύσταλλος in Greek. But it was fitting that in the higher things there be extraordinary purity, which protects all things, that is, rational and wise virtues, and the course of the four seasons, and the regions of the world, and the order of all things, and the preaching of the Gospel, which is understood in part and veiled in part. And the voice that is heard of flying wings, like the voice of many waters, which, according to the Apocalypse of John (Chapter XVII), signifies peoples, and gradually progresses as the voice of camps, and as the voice of the sublime God, which in Hebrew is called Saddai, and according to the Septuagint, the voice of the word; so that we may believe that the voice of the Son of God is everything that is proclaimed in the world. But while the animals were standing, their wings were lowered. For they could not bear the resonating voice of Almighty God in the heavens, but they stood and marveled; and with their silence, they demonstrated the power of God, who sat upon the firmament. The firmament below had the likeness of crystal, but the firmament above appeared like a sapphire stone. The likeness of the sapphire stone was the throne of the one who sat in the likeness of a human. From this, we understand that the firmament, crystal, sapphire, and human are shown in resemblance, not in truth. However, many testimonies teach that the human should be understood as God the Father. Among these is the parable in the Gospel: A certain man planted a vineyard and leased it to farmers (Matthew 21:33). And shortly after: He sent his servants, and above all his son. Again: A certain man made a wedding feast for his son. Not that the son is excluded from the kingdom, of which Isaiah wrote: I saw the Lord sitting on a high and lofty throne. And John said: Isaiah said these things because he saw the glory of the Son of God; but he reigns in the Father and the Son. For all the Son of the Father are, who is the image of the invisible Father God (Colossians 1:15). For also in Daniel, God the Father is portrayed sitting (Daniel 7), and the Son of man is offered to him, that he may receive the kingdom. And in the Apocalypse of John, the same things are written about the Son (Revelation 3:7). And in the battle of the first martyr Stephen, he is seen standing at the right hand of the Father. Of whom it is sung in the psalm: The Lord said to my Lord: Sit at my right hand. I will make your enemies the footstool of your feet (Psalm 110:1). Just as the most pure and shining things are shown in the heavenly bodies, which illuminate our seeing body, so in the sapphire, that is, in the throne of God, and above the firmament that we perceive as the sky, the hidden and secret and incomprehensible mysteries of God are revealed: He made darkness His hiding place (Psalm 18:11), and He is seen in the cloud and in the darkness. And in Exodus it is written: And under the feet of God there was as it were a work of sapphire stone, and as the appearance of the sky when it is most clear (Exodus 24:10). And the bride describes the beauty of the bridegroom in the Song of Songs: His belly is like a block of ivory, set on sapphire stone (Song of Songs 5:14). And in the Book of Revelation, the first foundation is jasper, the second sapphire (Revelation 21). And in the breastplate of the high priest, in the order and arrangement of each stone, the second order has carbuncle, sapphire, and jasper (Exodus 28). Concerning which we have spoken in part about the stones, in the Expositions of Isaiah.

Hence it is fittingly added soon after: "And under the firmament their wings were straight, one toward the other."

Then the wings of virtues are straight beneath the firmament when the good that one person has, he bestows upon another, so that he who has received earthly substance may relieve the poverty of a needy neighbor; he who is full of the grace of teaching may illuminate the darkness of an ignorant neighbor with the word of his preaching; he who is supported by temporal power may relieve those oppressed by violence; he who is full of the spirit of prophecy may turn aside evils threatening a neighbor's life by persuading him to good; he who has received the grace of healing may devoutly and humbly bestow his intercession for the health of the sick; he who, free from earthly activities, has merited to be occupied with God alone, may pray for his erring neighbors. But it often happens that he who is too much occupied with earthly substance does not watch in prayer as much as he ought. And it frequently happens that he who, stripped of all the burdens of the world, is free to entreat the Lord, does not have the sustenance for living. But when the rich man extends food and clothing to the poor, and when the poor man bestows his prayer upon the soul of the rich, the wings of the living creatures are stretched straight from one to another. For when that man offers me the word of preaching and expels the darkness of ignorance from my heart with the light of truth, and when I, because perhaps he is oppressed by some powerful person of this world, impart to him the comfort of my defense and rescue him from violent hands, we stretch our wings to one another in turn, so that we may touch each other with mutual affection and assistance from the good we have received. Hence the first pastor rightly admonishes, saying: "The end of all things has drawn near. Be therefore prudent, and watch in prayers; above all, having mutual charity continuous among yourselves, because charity covers a multitude of sins. Be hospitable to one another without murmuring. Each one, as he has received grace, administering it to one another." What therefore in Ezekiel is called a wing, in the apostle Peter is called received grace. And what he says: "The straight wings of one to another," the pastor of the Church says: "Each one, as he has received grace, administering it to one another." For our wings are no longer straight if they are bent back only for our own benefit. But they become straight when we direct what we have to the benefit of our neighbor. For since our goods are not from ourselves, but we have received them from him by whom it was made that we should exist, we ought not to keep them private for ourselves to the extent that we perceive them given to us by our Author for common benefit. Hence the apostle Peter rightly adds in his exhortation on this matter, saying: "As good stewards of the manifold grace of God." And he still adds: "If anyone speaks, as it were the words of God; if anyone ministers, as from the strength which God administers." As if he openly said: Humbly bestow good upon your neighbors, because you know that what you have is not from yourselves. For any wing of virtue, when it is stretched out by being imparted to a neighbor, will not be straight if it lacks humility.

"Each one covered his body with two wings, and another was similarly covered."

We have already said above that action is signified by the body, while virtues are signified by the wings. And when he says: "Under the firmament their wings were straight, one toward the other," we must ask how it is added: "Each one covered its body with two wings." In this matter it is clearly indicated that they both extended their wings toward one another, and yet they covered their own body with two wings. What is this, except that we ought to bestow upon others the virtues we have received, while not ceasing to think carefully about those things in which we have sinned, and to lament our guilt daily through fear and penitence? For we have said above that the two wings by which the body is covered are fear and penitence. Therefore let us so grow in charity that we extend our wings toward our neighbors; and let us never cease to think about and lament ourselves. Let wings be extended toward one another, let wings cover the bodies, so that we both offer examples of good actions, and fear and penitence hide from judgment the evil things we have done. In the old translation it is said of these wings: "Two were joined to each one, and covering their bodies." In these words it is understood that those same wings that were joined one to another were also those that covered their bodies. This is rightly understood figuratively, because those virtues protect us before almighty God which we impart and join to our neighbors out of charity; while we live in harmony with them, we cover over the evil things we have done. Therefore by these wings can also be understood the two precepts of charity, namely love of God and of neighbor. For by loving God, we pursue our own evils within ourselves, that is, we cover the body. But by loving our neighbor, we hasten to help him in whatever way we can, that is, we extend our wings toward another.

But that which is added, "And the other was similarly veiled," is not found in the old translation. And it can be asked why, after it was said, "Each one veiled its body with two wings," there is added, "And the other was similarly veiled." Searching carefully through the translation of the Seventy interpreters, of Aquila, of Theodotion, and of Symmachus, we find nothing of these words; but rereading the writings of blessed Jerome, we recognized that he found this sentence so placed in the Hebrew truth, not indeed according to the letter, but according to the sense. For it can be asked why, after it was said, "Each one veiled its body," there is immediately added, "And the other was similarly veiled." For if it said "one and the other," the manner of speaking would stand. But after it was said "each one," why is "the other" added, when in "each one" all are comprehended? But if we distinguish both the life of the perfect and the merits of those making progress, we see that both "each one" and "the other" are not unreasonably placed. For those who both weep over their own sins and extend the wings of virtues to their neighbors as an example are without doubt perfect. But there are many of the little ones who observe and imitate their tears. And those who could have been naked in their own depravities consider holy and more vigilant men; and soon, angered at their own depravities, they are kindled to lament and inflamed to repentance. And as they observe the holy ones veiling their bodies, so they themselves are also veiled with the wings of their own tears. For they strike themselves with great reproaches: why do those who do not have virtues not in the least bewail their sins, if those who already extend the wings of virtues to their neighbors through examples still do not cease to lament?

In these words it is necessary that we who are still little ones always place before the eyes of our mind both the virtues and the tears of the perfect. Let us imitate what we behold in them, so that when we begin to grow through increases, we may be able to veil the evils we have done from that strict examination. For in constant weeping, in our daily repentance, we have a priest in heaven who intercedes for us. Of whom it is also said through John: If anyone sins, we have an advocate with the Father, Jesus Christ the righteous, and he himself is the propitiation for our sins. We hear of his power. But fear again gnaws at our exultation, because he who is our advocate is called righteous. For we have unjust cases, but a righteous advocate in no way takes up unjust cases, nor consents to speak words on behalf of injustice. What then shall we do, my dearest brothers? But behold, it occurs to my mind what we should do. Let us both abandon and accuse the evils we have done. It is written: The righteous man is his own accuser at the beginning. For any sinner converted in weeping already begins to be righteous when he starts to accuse what he has done. For why should he not be righteous who now rages through tears against his own injustice? Therefore our righteous advocate will defend us as righteous in the judgment, because we both recognize and accuse ourselves as unjust. Therefore let us not trust in our weeping, not in our deeds, but in the pleading of our advocate, who lives and reigns with the Father in the unity of the Holy Spirit, God, through all ages of ages. Amen.

Then the Prophet says that he "heard the sound of their wings, like the roaring of mighty waters, like the voice of the Almighty." The "sound of their wings" is "heard" when the minds are prompted; and "the voice of the Almighty" rings out because all things are from God. Hence, in the Apocalypse: "I heard a voice from heaven like a voice of many waters," because of the great number of possible interpretations; a voice of "harpers" because of the accord of these interpretations, for they agree in such a marvelous way that the resulting harmony is wonderful.

"And I heard the sound of their wings, as the sound of many waters."

In sacred speech, peoples are customarily designated by waters. Hence it is said through John: "The waters are peoples." Peoples are designated by waters for this reason: because in life they have sound from the tumult of the flesh, and daily they flow away through the course of mortality. As we have now often said, the wings of the living creatures are the virtues of the saints. What then does it mean that the prophet hears the sound of wings as the sound of many waters, except that by the mercy of almighty God those wings of virtues, which formerly sounded in few saints, now also, with preaching spread abroad, resound in the conversion of many peoples? For when the Lord was incarnate, suffered, and rose again, the winged living creatures were few, because those who desired heavenly things and raised themselves on high by the wings of virtues were very rare. But after the preaching of his divinity was spread throughout the world, how many little ones, how many older persons, how many strong youths, how many weak ones, how many converted sinners, how many aged virgins fly to heavenly things through faith, through hope, through love—who is able to tell, who to estimate? Behold, the sound of wings, which formerly was in few living creatures, now resounds among peoples, now the wings of virtues lift the multitude of the world to heavenly desire. Well therefore is it said: "And I heard the sound of their wings, as the sound of many waters," because, as we said before, that sound of virtues which was made in God's ear formerly from few saints was afterward multiplied from many waters, that is, from innumerable peoples.

"As the sound of the most high God."

What is it that the sound of wings in the holy living creatures is called as the sound of the Most High God, except that Almighty God both fills the minds of the saints with heavenly desire, and himself hears them when filled? For he himself creates love in the hearts of the saints, and he himself receives prayer from loving hearts. Peter wept bitterly over his denial, but yet there it is first stated that Jesus looked upon Peter. Mary Magdalene came after many stains of guilt, to the feet of our Redeemer with tears; but who poured this into her within, except he who kindly received her outwardly? Who was urging her to tears through the spirit of compunction, except he who outwardly was receiving her unto pardon before those reclining together at table? Therefore our Redeemer was drawing forth the mind of the sinful woman when he pierced her with compunction over her guilt, and was receiving her so that he might free her from guilt. Well therefore is this sound of wings called as the sound of the Most High God, because whatever is done in the virtues of the saints belongs to the grace of him who bestows merits.

He is rightly called the Most High God through the prophet. For in Sacred Scripture, God is sometimes spoken of nominally, and sometimes essentially. He is spoken of nominally, as it is written: "Behold, I have made you a god to Pharaoh." And as Moses says: "If anyone does this or that, bring him to the gods," that is, to the priests. Who again says: "You shall not revile the gods," that is, the priests. And as the Psalmist says: "God stood in the assembly of gods, and in their midst He judges gods." But God is spoken of essentially, as He Himself says to Moses: "I am the God of your father, the God of Abraham, the God of Isaac, the God of Jacob." Hence the Apostle Paul, wishing to distinguish the nominal name of God from the essential, spoke of our Redeemer, saying: "Whose are the fathers, from whom is Christ according to the flesh, who is God over all, blessed forever." For he who is called God nominally is among all things; but he who is called God essentially is God over all things. Therefore, to show that Christ is God by nature, he mentioned that He is not merely God, but God over all things, because any chosen person, as we said before, placed as an example of righteousness, can be called a god, but among all things, since he is god nominally; but Christ is God over all things, because He is God by nature. Therefore, He whom Paul calls God over all things, the prophet Ezekiel calls the Most High God. After it was said: "I heard the sound of wings, like the sound of many waters," because it is further added: "Like the sound of the Most High God," we can also understand this as what we know will be for all the elect. For the sound of wings, as we said, was in the holy preachers; the sound of waters, in the peoples converted and following. But that same sound will one day be the sound of the Most High God, because the multitude that is now drawn to the faith through holy teachers will one day be gathered into the heavenly homeland, so that there all the elect may praise without end, when they see without end Him whom they praise. And because then the whole multitude of saints becomes perfectly the body of the Redeemer, according to Paul's words saying: "Because creation itself will be freed from slavery to corruption into the freedom of the glory of the children of God"; and they will then so cling to Him that nothing from the corruption, which is conquered through the resurrection, will any longer oppose them in their holy love, but they will become united to the glory of their Redeemer; it is rightly said: "Like the sound of the Most High God."

The order of the description must be noted, because first the sound from the wings of the living creatures is mentioned, which afterward is called like the sound of many waters, and finally like the sound of the most high God. For what the saints first preached, this the peoples converted to the faith afterward believed and held, who finally, raised up to the heavenly realms, will also render praise to the liberator of all. Thus the sound of the living creatures becomes like the sound of waters, and the sound of waters becomes like the sound of the most high God, because the praise of the almighty Lord, which at first few proclaimed in the world, many afterward cried out. And the praise which many now cry out, while their own corruption still fights against them within themselves, all the elect, now united to their head, will resound in the heavenly fatherland.

"When they walked, there was a sound like that of a multitude, like the noise of an army camp."

If by the sound of the heights the praise of our creator God is designated in the heavenly homeland, it is not surprising that the prophetic discourse returns again to the works of the saints still living in this life, because the Holy Spirit in the hearts of the prophets does not simultaneously cast forth through the tongue outwardly what He simultaneously shows inwardly. For the water of knowledge with which the soul of the one prophesying is filled overflows vehemently in contemplation. But because every mouth of man is narrow for the Spirit, that is, the opening of the flesh is insufficient for expressing that immensity which is beheld, the tongue varies in its utterance. Therefore, after he beheld the sound of the wings to be as the sound of the most high God in the heavens, he returns again to earth and speaks of what the winged creatures do here, so that they may merit those highest things there, saying: "When they walked, there was as it were the sound of a multitude, like the noise of an army." When the holy preachers go about the world preaching and drawing people, the living creatures walk. And because those whom they gather, as soon as they have believed, rise up in praise of our creator, a sound is made like the sound of a multitude. And because in that preaching they take up war against the powers of the air, it is rightly added: "Like the noise of an army." For when faithful peoples are joined to the holy preachers, multitudes of armies are formed in the battle array of faith against the malignant spirits. And while each day all the faithful are filled with heavenly desires, despise earthly things, and set before themselves harsh things for love of the heavenly homeland, they become armies against the powers of the air, because they advance armed with faith and fortified with good works. For as if to certain armies of a spiritual host, it is said through Paul: "Put on the armor of God, that you may be able to stand against the wiles of the devil, for our struggle is not against flesh and blood, but against principalities and powers, against the rulers of the darkness of this world, against spiritual wickedness in high places."

Therefore, the multitudes of the saints are an army camp, which has undertaken war against the powers of the air. Hence also the holy universal Church is described under the figure of the beloved, so that it is said: "You are beautiful, my friend, sweet and comely as Jerusalem, terrible as an army set in battle array." For since Jerusalem is interpreted as "the vision of peace," by which name the heavenly homeland is expressed, the holy Church is called sweet and comely as Jerusalem, because its life and desire are now compared to the vision of intimate peace, so that in that it loves its Creator, in that it longs to see His face, of whom it is written, "into whom the angels desire to look," through those very desires of its love it may be called similar to the angels. And the more it becomes lovable to God, the more it acts so as to become terrible to malign spirits. But how it is terrible is shown by the comparison added, that is, "as an army set in battle array." What does it mean that the holy Church is to be feared by its enemies as an army set in battle array? For this comparison is not without great meaning, and therefore must be carefully examined. For we know and it is certain that an army's battle line appears terrible to enemies when it has been so closely packed and densely formed that it appears broken at no point. For if it is so arranged that an empty space is left through which the enemy can enter, it is certainly no longer terrible to its enemies. And so when we set our battle line of spiritual combat against malign spirits, it is supremely necessary that we be found always united and bound together through charity, and never broken apart through discord, because whatever good works may be in us, if charity is lacking, through the evil of discord a gap is opened in the battle line through which the enemy may be able to enter to strike us.

The ancient enemy, however, does not fear chastity in us if it exists without charity, because he himself is not burdened by flesh so as to be dissolved in its luxury. He does not fear abstinence, because he himself does not use food, since he is not pressed by bodily necessity. He does not fear the distribution of earthly things if charity is lacking from that work, because he himself does not need the support of riches. But he greatly fears true charity in us—that is, the humble love which we mutually bestow upon one another—and he exceedingly envies our concord, because we hold on earth what he, being unwilling to hold, lost in heaven. Rightly therefore it is said: "Terrible as an army set in battle array," because the malign spirits fear the multitude of the elect insofar as they see them united against themselves and gathered together through the harmony of charity.

How great the virtue of concord is, is shown when without it the remaining virtues are demonstrated not to be virtues. For great is the virtue of abstinence; but if someone so abstains from food that he judges others in their eating, and even condemns the very foods which God created to be received with thanksgiving by the faithful, what has the virtue of abstinence become for him except a snare of guilt? Hence the Psalmist also, indicating that there is no abstinence without concord, says: "Praise him with timbrel and chorus." For in the timbrel dry skin resounds, but in the chorus voices sing together in harmony. What then is signified by the timbrel except abstinence, and what by the chorus except the concord of charity? Therefore whoever so maintains abstinence that he abandons concord, praises indeed with the timbrel, but does not praise in the chorus. And there are some who, while they strive to be wiser than is necessary, recoil from peace with their neighbors, while they despise them as dull and foolish. Hence Truth itself admonishes, saying: "Have salt in yourselves, and have peace among yourselves," so that whoever strives to have the salt of wisdom must necessarily take care that he never depart from the peace of concord. But what we have said concerning these two virtues must be understood of all the others. Hence Paul admonishes terribly, saying: "Follow peace with all, and holiness, without which no one shall see God."

But that nothing is pleasing to God without concord, Truth itself demonstrates, saying: "If you offer your gift at the altar, and there remember that your brother has something against you, leave your gift there at the altar, and go first to be reconciled to your brother, and then coming you will offer your gift." Behold, He does not wish to receive a sacrifice from those who are in discord; He refuses to accept a burnt offering. Hence therefore consider how great an evil discord is, on account of which even that is rejected through which fault is forgiven. But because the elect are always joined together in charity, and this same charity of theirs renders a sound of praise to its Author, while to malign spirits, that is, to their ancient enemies, it strikes the punishment of fear, rightly now it is said of the winged creatures: "When they walked, there was as it were a sound of a multitude, like the noise of an army camp."

It is pleasing, however, to extend the eye of faith from the origin of the holy Church all the way to the end of the world, and to see how these same camps march. For camps is the name given to multitudes of an army when they proceed in battle array or remain in any fixed place along the journey. The camp's way, therefore, is the life of the present age for all the saints living in harmony. Some camps are those of preachers, who labor here and there in the battle array of holy work to gather souls. Other camps are those of the continent and those withdrawing from this world, who daily prepare themselves in heart against the wars of malign spirits. Other camps are those of good married people, who living harmoniously in love of almighty God, pay to one another the debt of the flesh in such a way that they never forget what they owe to God in good works. But even if they sin in any way as humans do, they ceaselessly redeem these sins through pious acts. Therefore, because the distinct orders of the faithful, living harmoniously from the origin of the holy Church to the end of the world, fight against the powers of the air, the camps march; and there arises as it were a certain sound of camps, because in them the swords of virtues and the weapons of miracles resound to the praise of almighty God.

"And when they stood, their wings were let down."

The holy living creatures stand when they consider the things of God with intent contemplation. But their wings are lowered, because while they behold the lofty judgments of God, their own virtues become worthless to them.

This witnessing of the uncreated Word transcends any judgment by a creature. Hence the living creatures lowered their wings when a voice came from above the firmament. How shall we hear the thunder if we hardly see the lightning of this speech?

"For when there was a voice above the firmament that was over their head, they stood and lowered their wings."

We have judged that the upper firmament should be expounded under a twofold understanding. For, as has been said, by the name of firmament the celestial powers can be understood. And by the name of firmament the incarnate Only-begotten can be designated, through the fact that in him our nature has been made firm unto eternity. Let us therefore first speak of what we think concerning the angels, and afterwards concerning the Lord of angels. For behold it is said: When there was a voice above the firmament, they stood and lowered their wings. In this passage, this must first be known, that "to lower" should be understood not as stretching from lower to higher things, but as putting down their wings from higher to lower things, on account of what was stated before: When they stood, their feathers were let down. Therefore we must inquire what the voice is that occurs above the firmament. But we understand that same voice better if, ascending from the lowest things to higher ones, we climb as if by certain steps. Just as the hearing of the body is aroused by a voice, so the sense of the mind is aroused by understanding, which is exercised concerning interior things. Therefore the voice in the mind is, as it were, a certain sound of understanding. But it must be known that sometimes the voice of the flesh speaks to our senses, sometimes the voice of the soul, sometimes the voice of the firmament, sometimes the voice that is above the firmament.

Let us set before our eyes the case of someone who has been injured by a neighbor, who thinks according to human reasoning to repay the injury in kind, to return evil for evil. To this person the voice of the flesh speaks in his mind, because when the divine commandments order us to do good to those who hate us, whoever thinks of doing evil to those who hate him, in his soul the voice of the flesh sounds. We do many earthly things daily, and after these we return to prayer. The soul is kindled to compunction, but images of those things which we have done turn about in the mind and impede the intention of compunction in prayer; and what we willingly did outwardly, we suffer inwardly against our will, so that certain phantasms of thoughts scatter the mind through bodily images, lest it gather itself wholly together in strict attention during prayer. This too is the voice of the flesh.

But when we subdue even these things and drive away all bodily images from the eyes of the mind, seeking within ourselves the very nature of the soul—what kind of thing it is that can give life to the flesh, yet cannot restrain itself in good thoughts as it desires—we find a certain intellectual spirit, living through the power of the Creator, giving life to the body it sustains, yet nevertheless subject to forgetfulness, subject to change, which fear often afflicts and joy exalts. This very intellect of the soul is its voice, because it sounds forth what it is; yet this voice is still beneath the firmament.

But transcending the soul, we seek the voice from the firmament when we investigate what that innumerable multitude of holy angels is like in the sight of the almighty Lord: what in them is the endless festival of the vision of the Lord, what joy without failing, what ardor of love not tormenting but delighting; how great in them is the desire for the vision of God together with satisfaction, and how great is the satisfaction together with desire. In them neither does desire generate pain, nor does satisfaction produce weariness. How by clinging to blessedness they are blessed, how by always contemplating eternity they are eternal, how joined to the true light they have become light, how always beholding the unchangeable they have been changed into unchangeableness. But when we think these things about the angels, the voice is still from the firmament, not above the firmament.

Let the mind therefore pass through and transcend everything that has been created. Let it fix the eyes of faith on the light of its Creator alone: that God who created all things is one and gives life to all; that He is everywhere and everywhere whole; that He is uncircumscribed and incomprehensible, able to be perceived yet unable to be seen; that He is nowhere absent, and yet is far from the thoughts of the wicked; that He is not absent even where He is far, because where He is not present through grace, He is present through vengeance; that He touches all things, yet does not touch all things equally. For some things He touches so that they exist, but not so that they live and perceive, as are all insensible things. Some things He touches so that they exist, live, and perceive, but not so that they discern, as are brute animals. Some things He touches so that they exist, live, perceive, and discern, as is human and angelic nature. And though He Himself is never unlike Himself, yet He touches unlike things in unlike ways. He who is present everywhere can scarcely be found; He whom we follow as He stands still, we are unable to grasp. Let us therefore place before the eyes of the mind what that nature is which holds all things, fills all things, embraces all things, surpasses all things, sustains all things. Nor does He sustain from one part and surpass from another; nor does He fill from one part and embrace from another; but by embracing He fills, by filling He is embraced, by sustaining He surpasses, by surpassing He sustains. When the mind, drawn close, contemplates the power of this nature, a voice is made above the firmament, because it conceives the understanding of Him who by His incomprehensibility transcends even the perception of angels.

When therefore the voice is made above the firmament, the living creatures stand and lower their wings, because when the minds of the saints consider the power of their Creator with intent contemplation, the virtues they possess become worthless in their own estimation; and they become humble in their own sight to the degree that what sounds above the angels is lofty to them. For perhaps they are teachers; but when they begin to consider in silent mind what the ineffable wisdom of God is, which teaches the minds of men without the noise of words, and how this same wisdom, if it does not teach the minds of hearers, the voice of teachers labors in vain, their own teaching immediately becomes worthless to them, because neither he who plants is anything, nor he who waters, but God who gives the increase. Perhaps they are prophets; but when they consider in silent mind that they cannot penetrate all the mysteries of Divinity at once with the eye of their prophecy, since as the Apostle says: We know in part, and we prophesy in part, in that immensity of secrets they see that all they see is little, and from that immense height of light they consider how small is what they saw with intent eye as if through cracks. Let them therefore lower their wings when the voice is made above the firmament, that is, let them be humbled in what they apprehend when they behold heavenly things that cannot be comprehended by them.

Often the good things they possess flatter even the thoughts of the saints, so as to lift up their minds in some confidence in themselves; but they immediately return to the hidden judgments of God, how some fall from virtues to hell through pride, while others, corrected from vices, are raised to heaven through humility. Hence the Prophet, calling us back to humility, terrifies and admonishes us, saying: Come, and see the works of the Lord, how terrible in His counsels over the sons of men. For who can worthily consider how great the terror of God's counsels is over us, when one person from virtues tends toward vices at the end, and another from vices concludes the end in virtues? For according to the voice of Solomon: There are just and wise men, and their works are in the hand of God. Yet man knows not whether he is worthy of love or hatred, but all things are kept uncertain for the future. And: There is a way that seems right to men, and its end leads to death. Therefore to ponder these depths of hidden judgment, what else is it but to lay down wings, that is, to trust no longer in any virtue, but to tremble under great fear? For whether they consider the nature of almighty God, or weigh His judgments, they tremble, they are afraid. So for them to lay down wings, as it were, is to humble the virtues they possess.

So Abraham laid down his wings, who when he began to speak with God, recognized himself to be dust and ashes, saying: Shall I speak to my Lord, since I am dust and ashes? So Moses laid down his wings, who, instructed in all the wisdom of the Egyptians, as soon as he heard the words of the Lord, discovered that he had no words, saying: I beseech you, Lord, I am not eloquent from yesterday and the day before. For since you have spoken to your servant, I am of more impeded and slower tongue. As if he were saying openly: After I hear the words of life from you, I recognize myself to be confused in my former words. So Isaiah, whose life had pleased the Lord for preaching, when, having contemplated the same Lord, he was touched on the mouth with a coal from the altar, said: Woe is me because I have been silent, because I am a man of polluted lips. Behold, raised up to higher things, he was displeased with himself concerning the pollution of his lips. For unless he had beheld the heights of heavenly purity, he would not have found himself to be condemnable. So when the Lord speaks, Jeremiah cries out: Ah, ah, ah, Lord God, behold I do not know how to speak, because I am a child. For according to the words he was hearing, he had recognized that he had no words. So Daniel, seeing a sublime vision, languished and was sick for many days, because those who are strong in virtues, when they behold the higher things of God, become weak and feeble in their own estimation. So blessed Job, of whom the Lord said to his friends: You have not spoken rightly before me, as my servant has, when he heard the words of God speaking with him, responded, saying: I have spoken foolishly, and things that would exceed my knowledge beyond measure. And a little later: Therefore I reproach myself, and do penance in dust and ashes. For he who had spoken wisely as far as men were concerned, hearing God speaking to him, reproached himself for having spoken foolishly, because in the contemplation of true wisdom his own wisdom became worthless to him. Therefore at the voice coming from above the living creatures lay down their wings, because whether we seek to contemplate the power of God in his nature, or think to investigate his hidden judgments, because his heights are impenetrable to us, whatever good things were believed to be in us become worthless to us. And we who were believed to fly in however small a knowledge, weighing the invisible nature above us and his impenetrable judgments, stand humbly with wings lowered.

"And above the firmament that was over their head, as it were the appearance of a sapphire stone, the likeness of a throne; and upon the likeness of the throne, a likeness as it were of the appearance of a man above."

What is designated by the throne except those angelic virtues which surpass even the angels themselves in the dignity of a higher place? For while angels are called messengers, and angels often come to announce certain things to men, thrones are nowhere read to have been sent for the ministry of a message, because the Creator of all things presides over them in a far more sublime manner. Hence the Apostle Paul, describing the orders of the heavenly hosts which he had seen when caught up to the third heaven, says: Whether thrones, or dominions, or principalities, or powers, all things were created through him and in him. Therefore he named thrones before those orders of angels which he recognized as being placed above them. The throne is fittingly compared to a sapphire stone, since the sapphire stone has an azure color. Therefore the heavenly virtues are designated by the sapphire stone, because these spirits, over whom almighty God presides more loftily, hold the dignity of a higher place in the heavens. Above the throne is the likeness of a man, because above those virtues which surpass even the angels themselves is the glory of our Redeemer. Therefore we must note what order is preserved. For above the living creatures is the firmament, above the firmament is the throne, above the throne a man is described to be, because above holy men still living in this corruption of the body are the angels, and above the angels are the higher angelic powers nearest to God, but above the powers nearest to God is elevated the Mediator of God and men, the man Christ Jesus.

But if, as we have said before, by the name of the firmament the Mediator of God and men must be understood on account of the humanity He assumed, because many things are usually signified under the appellation of one name through the spirit of prophecy, a voice was made above the firmament, which sounded from heaven over the baptized Lord, saying: "You are my beloved Son, in you I am well pleased." Or as it is said through another evangelist: "This is my beloved Son, in whom I am well pleased." Let us therefore inquire how the living creatures hear this voice and lower their wings. Let the prophet Habakkuk, when asked, say: "O Lord, I have heard your report, and I was afraid; I considered your works, and I trembled." But what does it mean that the Father speaks of the Son, saying: "In whom I am well pleased"? For everyone who by repenting corrects something he has done, by the very fact that he repents, indicates that he was displeased with himself, because he amends what he did. And because the almighty Father, as He could be understood by men, spoke in human fashion about sinners, saying: "It repents me that I have made man upon the earth," He was, as it were, displeased with Himself in the sinners whom He created. But in His only-begotten Son alone, our Lord Jesus Christ, He was well pleased, because it did not repent Him to have created this man among men, in whom He found no sin whatsoever, as it is said of Him through the Psalmist: "The Lord has sworn and will not repent: you are a priest forever according to the order of Melchizedek." Therefore in our Redeemer alone was the Father well pleased, because in Him alone He found no fault for which He might reproach Himself as if through repentance.

Therefore let the holy living creatures hear the voice above the firmament and tremble, because if He alone is without sin, in His innocence they perceive how greatly they themselves transgress daily, which they must ceaselessly bewail. Let them also consider that the very Author of life Himself did not depart from this life without the pain of suffering. And so this voice was made above the firmament, because the sentence of the almighty Father proceeded also concerning the death and resurrection of the Only-begotten. But when the voice sounds above the firmament, the living creatures stand still and lower their wings, because all the saints, when they behold the Only-begotten Himself scourged in this world, lay aside whatever presumption they have concerning their own merits. For if He who came without sin did not depart from here without scourging, how will they not be worthy of scourges who came here with sin? Therefore that firmament which is above the head of the living creatures, that is, which transcends the minds of the saints, has above it a voice, because our Redeemer bore in the flesh the sentence which He disposed with the Father from His divinity; hearing which, the righteous are terrified and lay aside all presumption concerning their own powers. For with whatever virtues life may abound, what is the life of sinners worth, if even His life, which was subject to no sin, lay under the scourge for us?

But behold, a serious question arises for us when it is said that above the firmament which was over their heads, there was as it were the appearance of a sapphire stone, the likeness of a throne. For if by the firmament the Lord is signified, and by the sapphire stone and the likeness of a throne those highest angelic powers are figured, how are they to be believed to be above the firmament, that is, above the Lord, when it is also immediately added: And above the likeness of the throne, a likeness as it were of the appearance of a man above? For if, as has been said, the Lord is expressed by the firmament, and again the Lord is understood as the man, by what reasoning can it be understood that He Himself is both above the throne and beneath the throne? But He of whom we speak, who by the breath of the Holy Spirit opens what is closed, Himself loosens the tight knots of this question. For the incarnate Only-begotten of the Father, through the fact that He was made man, was below the angels, as it is written of Him: You have made Him a little lower than the angels. But rising again and ascending into heaven, He presides over all the angelic powers, as it is again written of Him there: You have subjected all things under His feet. And as He Himself says: All power has been given to Me in heaven and on earth. Therefore the firmament is beneath the throne, and the man is above the throne, because through the assumption of human nature He Himself was both born below the angels and exalted above the angels. And before He was exalted through the glory of the resurrection, He was above the angels by His divinity; but nevertheless, as has been said, He was made lower than the angels by His humanity, through which He was subject to death. But after He trampled death by rising again, He placed His humanity even above the majesties of the archangels. Therefore, first the throne is described as having been seen above the firmament, and afterwards the man above the throne, because the Redeemer of the human race exalted by ascending above the angels the humanity which He assumed below the angels by descending. Indeed, we say that He was made under the angels in the same way as we have heard the Apostle proclaiming that He was made under the law. Therefore, we understand the assumed humanity to be under the angels on account of that diminishment in which He deigned to appear.

For as soon as the Word was made flesh, God as man immediately possessed power over the angels. For it is written of Him before His passion: "Behold, angels came and ministered to Him." But nevertheless, so that the weakness of His humanity might be shown, it is again written of Him: "An angel appeared to Him from heaven, strengthening Him." Therefore, as evidence of both natures, angels are described as ministering to Him, and an angel as strengthening Him. For He is one in both natures, because He who existed as God before the ages was made man at the end of the ages. Yet before His passion, angels both minister to Him and an angel strengthens Him. But after His passion and resurrection, angels can minister to Him, but they can no longer strengthen Him, because, as was said before, even if the firmament first appeared beneath the throne, yet now the man is above the throne.

When he came to the doorway of the church, he looked in and saw an apparition. Where his feet were, there appeared to him something like a sparkling sapphire, and he was unable to look at his face because of the great light that unceasingly flashed forth from him.

"And I saw something like the appearance of amber."

And so that the holy prophet might show that he had seen the union of both natures in His person, he immediately added: "And I saw something like the appearance of amber." What is it that the appearance of a man is seen upon the throne as the likeness of amber, except that in amber, as we said far above, gold and silver are mixed, so that one thing is made from two metals? In which both the brightness of the gold is tempered through the silver, and through the brightness of the gold the appearance of the silver is made bright. But in our Redeemer both natures, that is of divinity and humanity, are united and joined to each other without confusion and inseparably, so that through his humanity the brightness of his divinity could be tempered to our eyes, and through his divinity the human nature in him would be made bright, and being exalted would have splendor beyond what it had been created with.

"As the appearance of fire within all around, from his loins and upward; and from his loins downward I saw as it were the appearance of shining fire round about."

What is it that the Mediator of God and men, the man Christ Jesus, is described as having the appearance of fire inwardly round about from the loins and upward, and from the loins and downward the appearance of shining fire round about? For we must investigate why from the loins and upward He is said to have fire inwardly, yet not shining fire; but from the loins and downward He is said to have the appearance of fire, yet it is not mentioned that He has it inwardly, because He is described as having it both shining and round about. For what is expressed by the name of loins, if not the propagation of mortality? On account of which it is also said of Levi that he was still in the loins of his father when Melchizedek met Abraham. From the loins of Abraham indeed the Virgin Mary came forth, in whose womb the Only-begotten of the Father deigned to become incarnate through the Holy Spirit. From which incarnation God became known to the whole world, as it is said through the Psalmist: Gird your sword upon your thigh, O most mighty one. For the Most Mighty took His sword upon His thigh, because the word of His preaching gained strength from His incarnation. But what does this fire signify, if not the ardor of the Holy Spirit, who sets ablaze the hearts that He has filled? Of which the Truth Himself says: I came to cast fire upon the earth. What is it therefore that in this appearance of the man who appeared to the prophet, the fire burns inwardly round about from the loins upward, but from the loins downward it shines not inwardly but round about, unless that before the incarnation of our only-begotten Redeemer, Judea alone had within herself the ardor of His love; but after His incarnation the fire shone round about Him, because He poured out the brightness of the Holy Spirit upon the nations throughout the whole world? First therefore the fire was inward, but was not shining, because the Holy Spirit indeed filled Judea in many fathers, but His light had not yet shone forth to the knowledge of the nations. But from His loins and downward the fire shines round about, because after He took flesh from the Virgin, He spread abroad the gifts of the Holy Spirit far and wide in the human race. And it should be noted that this fire from the loins upward is described as being round about, not outwardly but inwardly, because the flame of love, as has been said, filled Judea everywhere within its borders in the elect and spiritual men. Yet it did not go forth outwardly, because it was not spreading itself to the multitude of nations. Which flame of ardor was seen afterward to shine round about, because through the corners of the world the love of almighty God began to increase in all nations.

Therefore the fire was previously inward, when Jacob said: "I will wait for your salvation, O Lord." For what we call "salvation" in Latin is called "Jesus" in the Hebrew word. In which word the mind of blessed Jacob is shown how it burned with desire for Jesus, whom he declared he was awaiting as he died. The fire burned when Moses said: "If I have found grace in your sight, show me yourself, that I may see you." The fire burned in his mind when David said: "My soul has thirsted for the living God; when shall I come and appear before the face of my God?" Who, desiring the incarnation of the Word, said: "Show us, O Lord, your mercy, and give us your salvation." The fire burned when Simeon, desiring to depart from the corruption of this present life, heard that he would not see death before he saw the Christ of the Lord. But behold, now this fire shines outwardly as if from beneath the loins, because all the Gentile world is kindled with love of God incarnate.

Yet this can also be understood in another way, because our Redeemer, God the Lord Jesus Christ, became known to human beings through His humanity, He who through His divinity was known to the angels even before His incarnation. Therefore, to us He shines round about from the loins downward, whose fire burns inwardly in heaven from the loins upward, because those heavenly spirits behold Him in His divinity and are set ablaze by the fires of His love. But we, who love Him through His assumed humanity, still placed in this corruptible life, have the splendor of that fire outwardly. Therefore One is upon the throne, who both has fire inwardly above the loins in the angels, and has fire round about below the loins in human beings, because in all that is loved by angels, through all that is desired by human beings, there is One who burns in the hearts of those who love. For hence it is that those great angelic powers are called Seraphim, that is, burning. Hence concerning the Creator of all things it is written: "Our God is a consuming fire." For God is called fire because He sets ablaze with the flames of His love the minds which He fills. And therefore the Seraphim are called burning, because those powers nearest to Him in heaven are kindled with the inestimable fire of His love. Kindled by this fire, the hearts of the righteous burn on earth. Warmed by this fire, the hearts of sinners return to repentance, which, having been greatly inflamed, turn fear into love. For those which had first begun to waste away with dread, afterward blaze with the fire of love. And because the elect angels in heaven are His members, converted human beings on earth are His members; there is one man who both burns inwardly above the loins and sends forth the splendor of His fire round about below the loins, because He both held the angels to His love through His divinity and recalled human beings to the desire of His holy ardor through His humanity.

In fact, even in Ezekiel, from what looked like from his waist upward God resembled amber, but from his waist downward he resembled fire. Whatever is above is gold, and whatever is below is ready for purgation in Gehenna.

(Verse 27, 28.) And I saw something like the appearance of electrum, like the appearance of fire within it all around. From the appearance of his loins and upward, I saw something like the appearance of glowing fire all around, like the appearance of a rainbow in the clouds on a rainy day. This was the appearance of the splendor of the Lord's glory. When I saw it, I fell facedown and heard a voice speaking. The electrum had the appearance of fire both inside and outside. But from the loins downwards, there was a shining fire all around, to show that those things which are above the loins, where the senses and reason reside, do not need fire or flames, but rather the most precious and pure metal. However, those things that are below the loins, where sexual intercourse, procreation, and the incitement of vices take place, need the purifying flames, so that when they have been purified, they may have a resemblance to a rainbow, which is commonly called Iris, when it appears in a cloud on a rainy day. For indeed the rainbow, which is called Iris in the Holy Scriptures, and in the Apocalypse of John is also called Iris (Apoc. IV), can only appear in rain and a watery cloud, of diverse and most beautiful colors, gradually transitioning into others. Hence the poet (Virgil, Aeneid IV).

Adversity brings a thousand different colors. But the same poet also follows the custom of the common people when he says: 'When he drinks, the rainbow.' From this he signifies that the rainbow never appears unless in the cloud and in the waters. This rainbow is a sign of God's mercy and covenant that he made with humans: that when it appears in the cloud, we, according to the example of antiquity, may know that we will never be destroyed by a flood (Genesis 9). From this it is shown that after punishment and punishment, and the purification of sins, there will be future mercy, only for those who deserve to see God reigning. Where it is said: Here was the appearance of splendor in a circle. In a circle of God, or of thrones, or of all things that are seen. And this is the vision of the glory of the likeness of God: not that he saw the glory of the Lord, but the likeness of his glory. And this whole vision is: a Spirit lifting up, and a great cloud, and four living creatures, and wheels following the same creatures, and the spirit, which deserve to be under the firmament of God. And after they were lifted up, and heard a voice like many waters, and like the sublime word of God, and the voice of camps and armies, they let down their wings, and showed astonishment in silence: and there appeared one sitting upon the likeness of a sapphire stone, as it were the likeness of a man that was from his loins upward, and the likeness of fire from his loins downward, and from his loins upward, as the appearance of amber. Afterwards, a sign of mercy is given to counteract this fear; just as the appearance of a rainbow when it is in the cloud on a rainy day. We have spoken at length about this vision because it is both obscure and interpreted in various ways by many. In the remaining parts, as much as possible without harming the senses, we will strive for brevity due to the large volume of the work.

One might gather from a passage in Ezekiel that Ezekiel saw him, but what does Scripture actually say? He saw "the likeness of his glory"; not the Lord but only the likeness of his glory, not the glory as it really is. Yet, on beholding the likeness of his glory and not the glory itself, he fell to the earth in fear. But if the vision of the likeness of the glory inspired the prophets with fear and trembling, anyone attempting to look on God would surely lose his life.

"Like the appearance of a bow when it is in a cloud on a day of rain."

Almighty God placed the rainbow as a sign between Himself and humanity, so that He would no longer destroy the world by flood, saying: "I will set my bow in the clouds, and it will be a sign of the covenant between me and the earth. And when I have covered the sky with clouds, my bow will appear in the clouds, and I will remember my covenant with you." Hence in that same rainbow the color of water and fire is shown together, because it is partly blue and partly red, so that it may be a witness of both judgments—namely, of one yet to be done and of another already done—but because the world will indeed be burned by the fire of judgment, yet will no longer be destroyed by the water of a flood, since that is not to happen again. But what does it mean that the prophet beheld the shining fire from the loins of the man presiding on the throne, like the appearance of a rainbow when it is in a cloud on a rainy day? For since fire, as has been said, signifies the ardor of the Holy Spirit, what is the likeness between a rainbow and the Spirit, that the fire which appeared should be said to have appeared like the appearance of a rainbow? But if we attend to the vision of the rainbow which we mentioned before, we see how the rainbow signifies the Spirit. For in the rainbow, as I said before, water and fire appear. And after the coming of the Mediator, the power of the Holy Spirit shone forth in the human race in this way: it both washed the elect of God with the water of baptism and set them on fire with the flame of divine love. For it is as if a certain rainbow is placed in a cloud for propitiation with the mingled color of water and fire together, when the Truth says: "Unless one is born again of water and the Holy Spirit, he cannot enter the kingdom of God." This rainbow is in a cloud on a rainy day, because it is shown in the Lord's incarnation and in the outpouring of preaching, so that the hearts of believers may be called back to pardon, with the Lord showing mercy. For we may fittingly understand the cloud as the flesh of the Redeemer, of which it is said through the Psalmist: "Who makes the cloud his ascent." For He made the cloud His ascent, because He who is everywhere by His divinity ascended to the heavens in the flesh.

"This was the appearance of the splendor all around, and this was the vision of the likeness of the glory of the Lord."

And when the entire mystical vision was completed, he adds: "This was the appearance of the splendor round about." For, gazing upon what the grace of the Holy Spirit does throughout the entire world, he says: "This was the appearance of the splendor round about." But wishing to consider what glory of the same Holy Spirit remains within, yet unable to see it as it truly is, he adds: "And this was the vision of the likeness of the glory of the Lord." For he does not say "the vision of the glory," but "of the likeness of the glory," so that it might be shown that however much the human mind has stretched itself with effort, even if it now restrains the phantasms of bodily images from its thought, even if it now removes all circumscribed spirits from the eyes of the heart, nevertheless while still placed in mortal flesh it is unable to see the glory of God as it is. But whatever of it shines in the mind is a likeness, and not the thing itself. Hence that preacher who had been caught up to the third heaven also said: "Now we see through a mirror in an enigma."

In this matter, a question arises for us that should not be overlooked: how did John the Evangelist, when he had described the faithlessness of the Jews toward the miracles of our Redeemer even from prophetic words, add, saying: "These things Isaiah said when he saw his glory, and spoke of him." And if Ezekiel saw not glory, but the likeness of glory, what does it mean that the one is described as having seen the likeness of glory, and the other as having seen his glory? But since John the Evangelist first narrated the miracles of our Redeemer, and afterward added the unbelief of the Jews, he makes clear that Isaiah saw this glory of our same Redeemer which appeared in the world. For everything marvelous that is done divinely on earth is the glory of almighty God, and his glory is seen in all things that are done. Therefore Isaiah saw his glory on earth; but Ezekiel could not see his glory in heaven as it is, because his glory is one thing in created things, and another in himself. Therefore this glory of his which is in things can be seen, but that which is in himself cannot be seen now except through a likeness.

"And I saw, and I fell upon my face."

But let us recognize that the prophet, even when lifted up, could not bear this same likeness of glory. It follows: "And I saw, and I fell upon my face." What then would happen to this man if he had seen his glory as it is, when he who saw the likeness of his glory but was unable to bear it, fell? In this matter we ought to consider with great grief and contemplate with tears into what great misery and weakness we have fallen, we who cannot bear even the very good for which we were created to behold. Yet there is also another thing concerning the prophet's action that we should consider in ourselves. For the prophet, as soon as he saw the likeness of the Lord's glory, fell on his face. Since we cannot see this likeness of glory through the spirit of prophecy, we ought constantly to recognize it and carefully contemplate it in sacred scripture, in heavenly admonitions, in spiritual precepts. When we perceive something about God, we fall on our face, because we blush with shame at the evils which we remember having committed. For there a man falls where he is confounded. Hence Paul also said, as if to certain ones lying on their face: What fruit therefore did you have then in those things, of which you are now ashamed?

Behold, by the generous gift of heavenly grace, we have examined the beginning of the book wrapped in mysteries in the prophet Ezekiel, and discussing the mystical words in a mortal manner, we have drawn the soaring theory of prophecy down to earth, so that what previously flew over the minds of little ones and those like me but did not elevate them, may now be read and understood by them, and may both fly and lift them up. Let us therefore give thanks to our Redeemer, who always refreshes us with spiritual nourishment, who as the living bread descended from heaven and gives life to the world. Who lives and reigns with the Father in the unity of the Holy Spirit, God, through all ages of ages. Amen.

The prophet wonderful-in-revelations told this account. He who ate the scroll full of the symbols of creative power Disgorged a memra at whose meaning intellects are dazzled. He discoursed about the chariot and about its transformations And about its forms and the faces that were joined in it. About the faces and the wings and eloquent wheels And the living spirit that was in the wheels being turned, About the movement of service of the cherubs, And about the high throne that is established on their backs, And about the appearance of the image of the Son of God Which was borne on the chariot with great awe; And about the voice of that service that is the cherubs' own, Which with great movement bless the most high in his place. All these things from Ezekiel, the son of the exile, Did the world learn about the chariot's awesome appearance. For neither Moses nor David published this account Nor any prophet told [of it] like Ezekiel.

It is clear … that Ezekiel saw the cherubim and their course, and the firmament above them and the one seated on the throne. What could be more glorious and exalted than these things?

When you have heard of various visions of God, do not think that the divine majesty has many forms.

The godhead is empty of body and form; it is simple, and it has no part in composition and any form; nor can it be seen with eyes, nor can it be understood with the mind or limited within a boundary. He reveals visions just as it is necessary to make them appear. And in this place he shows these awesome things: he shows the favor that all people are to be granted, namely, of God and of our Savior in the dispensation of the flesh. Because of this, he says that human appearance is two natures: the one of amber, the other of fire, and the one carrying and the other being carried. In this way, the divine nature took on the human.

He did not say this was the nature of the Lord or the glory of the Lord but that this was the likeness of the glory of the Lord. For as he willed, so he spoke, and creating the vision, he made me worthy of contemplating it.