Cornelius a Lapide
Table of Contents
Synopsis of the Chapter
In this chapter, after Christ's seven Epistles to the seven Churches of Asia, which we have heard in chapters II and III, John passes over to his own visions and prophecies. And so it is in this chapter that the Apocalypse properly begins, that is, the prophetic revelation of things to come; for up to this point it has been rather a history than a prophecy.
Wherefore the Venerable Bede, Pererius, Viegas, and others, as I have said in the proem, rightly distribute the Apocalypse into seven parts, or visions. The first runs from chapter I up to here, in which, writing to the seven Bishops of Asia, He admonishes them about their office. The second runs from chapter IV through chapter VIII, in which there is shown to S. John a book closed with seven seals and opened and unfolded by the Lamb. The third runs from chapter VIII to XII, in which John sees seven angels sounding their trumpets. The fourth runs from chapter XII to XV, where he beholds the struggle and combat of the woman with the dragon. For he sees a woman clothed with the sun, and a dragon pursuing her, contending with one another. The fifth runs from chapter XV to XVII, where seven angels come forth who pour out seven vials, by which they bring upon the world and pour out the seven last plagues. The sixth runs from chapter XVII to XXI, in which is set forth the damnation of the harlot, namely Babylon, and of the beasts and of her paramours and followers. The seventh runs from chapter XXI to the end of the book, in which the wife of the Lamb and the new Jerusalem descending from heaven, and her ornament and beauty, are described.
Tichonius, Primasius, Bede, and Rupert thus explain these seven symbols: The first part, they say, consists of the seven Epistles of Christ to the seven Bishops of Asia, as is plain. The second part, of the seven seals opened by the Lamb, signifies the unlocking of the mysteries of the faith concerning the one and triune God, the incarnation of the Word, the calling of the Gentiles, the Sacraments of the new law, the heavenly kingdom, etc., which had been closed in the Old Testament. The third, of the seven angels and trumpets, signifies the preaching and the heralds of the Gospel. The fourth, of the woman and the dragon, signifies the dissensions of the good and the wicked in the Church. The fifth, of the seven angels and vials, signifies the judgments and punishments of the impious in this life. The sixth, namely the damnation of Babylon, signifies the punishments of the reprobate in hell. The seventh openly describes the joys of the elect in heaven. But this exposition is partly too broad and general, and partly more moral than literal.
Secondly, Abbot Joachim, Casalensis, and Firmanus reckon that by the first part — the Epistles to the seven Bishops — is signified the state of the Apostles; by the second, of the seals, the state of the Martyrs; by the third, of the trumpets, the Doctors; by the fourth, of the battle, the Monks; by the fifth, of the angels, the good Pastors and Bishops; by the sixth, namely the destruction of Babylon, the fervent Preachers and Religious Orders who strive for the uprooting of vices and the reformation of the Church; by the seventh, the blessed in heaven. But this exposition is too general and accommodating.
Thirdly, Aureolus, Lyranus, and Annius hold that by the last six visions are signified six states of the Church — namely, that by the second, of the seven seals, which begins in this chapter, is signified the age and century which ran from Christ to Julian the Apostate, which lasted 363 years, in which the Apostles, Martyrs, and many holy Doctors and Pontiffs shone forth. By the third, of the trumpets, is signified the age from Julian to the emperor Mauritius, that is, to the year of Christ 580, which therefore contains 213 years. By the fourth, of the battle of the dragon against the woman, is signified the age from Mauritius to the emperors Irene and Constantine, that is, to the year of Christ 800, which therefore contains 220 years, in which time the Empire was transferred to Charlemagne and to the Germans; and during the same period the Church was persecuted by the dragon, that is, Chosroes, king of the Persians, and by the beasts, that is, Muhammad and the Saracens. By the fifth, of the seven vials, is signified the age from Irene, Constantine, and Charlemagne to the emperor Henry IV, that is, to the year of Christ 1030, which contains 250 years, when the Church was in seven plagues, that is, in various dissensions and schisms. By the sixth is signified the time which flowed and shall flow from Henry IV down to Antichrist. By the seventh, the time which shall flow from Antichrist down to the general judgment. But I refuted this exposition in the proem, question II.
Fourthly, Pererius thinks that here are described both the aforesaid states and ages of the Church, and in them their more notable prosperities, adversities, events, and deeds; and likewise the last times of the world and the persecution of Antichrist.
Fifthly, Alcazar divides the Apocalypse into two parts. The first part, he says, from chapter IV to the end of chapter XI, treats of the victory of the Church of Christ which it had over the Jews and Judaism. The latter part, from chapter XII to the end, treats of the victory of the Church which it had through the subjugation of the Gentiles and gentilism. In the first part the seven seals are unsealed; in the first four of which is treated the felicity of those few who received Christ and believed in Him; in the last three, the unhappiness and punishments of those who rejected Him. This, then, is the victory of the Church over the Synagogue, by which a tenth part of the rebellious Jews was subjugated to Christ and the Apostles, while the rest were hardened and reprobated, and therefore most severely punished by seven plagues, namely famine, war, pestilence, ignorance, lust, wrath, and obduracy. But this exposition and division also has grave difficulties, which I set forth in the proem, question II—especially that it makes the Apocalypse a history of past things, when it is a prophecy of things to come. Whence John soon hears: "I will show you the things which must come to pass after these."
Sixthly, and genuinely, Ribera divides the Apocalypse into two parts, namely the seven seals of the book, and the book itself. The seven seals contain the signs preceding the judgment and Antichrist: they are unsealed up to chapter XII. The book itself describes the things to come under Antichrist, the judgment itself, and the glory of the blessed, as I shall show more fully in their proper places.
In this chapter, then, John sees through an open door in heaven God in a jasper and sardine appearance, seated upon an emerald throne and clothed with a rainbow, and seated round about Him twenty-four elders, and four living creatures, full of eyes, equipped with six wings, ceaselessly praising God and saying: "Holy, holy, holy." Secondly, in verse 8, at their praises, the twenty-four elders fall down with their crowns before the throne and celebrate God.
Vulgate Text: Apocalypse 4:1-11
1. After these things I looked, and behold a door was opened in heaven, and the first voice which I heard, as it were, of a trumpet speaking with me, said: Come up hither, and I will shew thee the things which must be done hereafter. 2. And immediately I was in the spirit: and behold there was a throne set in heaven, and upon the throne one sitting. 3. And He that sat, was to the sight like the jasper and the sardine stone; and there was a rainbow round about the throne, in sight like unto an emerald. 4. And round about the throne were four and twenty seats; and upon the seats, four and twenty ancients sitting, clothed in white garments, and on their heads were crowns of gold. 5. And from the throne proceeded lightnings, and voices, and thunders; and there were seven lamps burning before the throne, which are the seven Spirits of God. 6. And in the sight of the throne was, as it were, a sea of glass like to crystal; and in the midst of the throne, and round about the throne, were four living creatures, full of eyes before and behind. 7. And the first living creature was like a lion: and the second living creature like a calf: and the third living creature, having the face, as it were, of a man: and the fourth living creature was like an eagle flying. 8. And the four living creatures had each of them six wings; and round about and within they are full of eyes. And they rested not day and night, saying: Holy, Holy, Holy, Lord God Almighty, who was, and who is, and who is to come. 9. And when those living creatures gave glory, and honour, and benediction to Him that sitteth on the throne, who liveth for ever and ever; 10. The four and twenty ancients fell down before Him that sitteth on the throne, and adored Him that liveth for ever and ever, and cast their crowns before the throne, saying: 11. Thou art worthy, O Lord our God, to receive glory, and honour, and power: because Thou hast created all things; and for Thy will they were, and have been created.
Verse 1: After These Things I Beheld; And Lo, a Door Was Open in Heaven
1. AFTER THESE THINGS I BEHELD: AND LO, A DOOR WAS OPEN IN HEAVEN, — to this end, that John, as if through a door, might behold the throne of God, the 24 elders standing by, the four living creatures, the angels, and the other things which next he relates. This was only an imaginary or intellectual vision; and consequently not a real, but only an imaginary opening of heaven. For heaven does not have a door which can be opened and closed. Mystically this opening of heaven signifies that the heavenly mysteries of the faith were more clearly revealed to John and the Apostles of the New Testament than to Moses and the Prophets. Hence Stephen saw the heavens opened, Paul was caught up to the third heaven, the angels ascended and descended upon the Son of Man, John I, 51. For, as Daniel says in chap. II, v. 28: "There is a God in heaven that revealeth mysteries."
He alludes to Ezekiel 1:1: "The heavens were opened, and I saw the visions of God." So also Jacob saw a ladder set up to heaven, and angels ascending and descending by it; wherefore he said: "This is no other but the house of God, and the gate of heaven." But these were types and shadows of Christ, the Apostles, and the Church, and therefore more obscure, more shadowy, and enigmatic. Whence Ezekiel did not ascend into heaven, but rather the chariot of the Cherubim descended from heaven down to him. For, as he himself says in chap. VIII, v. 15 (or rather chap. I, v. 15): "A wheel appeared upon the earth by the living creatures."
Alcazar contends the same concerning God, namely that God seen by Jacob was leaning on the ladder, not in heaven, but standing on the earth beside Jacob. But others everywhere reject this, as I said on Genesis XXVIII, 13. The truer view is that John and Paul, without the ladder which Jacob saw, were caught up and ascended into heaven.
AND THE FIRST VOICE, WHICH I HEARD, WAS AS IT WERE OF A TRUMPET. — Alcazar holds that the trumpet here, just as in chap. I, 10, signifies the war waged by the Jews against the Church. But this trumpet does not sound the battle-call to the Jews, but summons John into heaven. For He says:
SAYING: COME UP HITHER. — Therefore John, caught up in ecstasy, ascended into heaven in mind and spirit, not in body. For this calling of him into heaven by God through the trumpet was effectual. In heaven, then, he saw not so much the glory of the Church triumphant as the future contests and labors of the Church militant, which by the power received from heaven she was destined to overcome, and through them to ascend into heaven. For this reason did Christ descend from heaven to earth, that He might raise her, and her faithful followers of His Cross and His fortitude, into heaven. Hence concerning Christ John says, John III, 13: "No man (hitherto) hath ascended into heaven, except He that descended from heaven, the Son of Man who is in heaven." For although Elijah ascended into heaven by a whirlwind, yet that heaven was the aerial heaven, not the starry, nor the ethereal. This is what the most wise Solomon says: "I have not learned the knowledge of the saints. Who hath ascended up into heaven and descended?" Proverbs XXX, 3.
Mystically it is signified that Prophets, Apostles, and Apostolic men ought to dwell in the heavens in mind and action, and to lead a heavenly life loftier than earthly things, so that they may transcend the whole life of men, and say with Paul: "Our conversation is in heaven." For thus also they used to urge the people to the pursuit of the heavenly way and life. For shrewdly Diogenes said to a certain man uttering wondrous things about heavenly matters: "When did you come down from heaven?"
I WILL SHOW THEE WHAT MUST BE DONE AFTER THESE THINGS. — Alcazar, holding that what is described here is the past victory of the Church over the Jews and God's vindication, explains the "what must be done" thus: Although, he says, those things were already past, nevertheless their greatness and excellence had not yet been disclosed to the world; and a thing is said "to be done" when it is made manifest. But "what must be done" properly signifies those things which have not yet been done, but are still future. Add that the greatness of the destruction of the Jews, as well as the glory of the Church, was in itself visible and celebrated to the whole world while it was being accomplished.
Verse 2: And Behold a Throne Was Set in Heaven
2. AND IMMEDIATELY I WAS IN THE SPIRIT, — I was caught up in ecstasy.
AND BEHOLD A THRONE WAS SET IN HEAVEN. — Alcazar holds that this throne of God was after the manner of the propitiatory and the Cherubim. For these were the throne of God in Solomon's Temple, to which allusion is here made. For the 24 elders, he says, are the chief priests. For there were 24 of these, as is plain from 1 Paralipomenon (Chronicles) XXIV. Hence also the seven lamps correspond to the seven lights of the candelabrum, the sea of glass to the bronze sea, the living creatures to the great Cherubim which Solomon made: and finally the chapter itself ends with God's praises and adoration. And he holds that this same throne was in all the prophetic visions, as when God appeared to Moses and the elders, Exod. XXIV, 10; and to Isaiah, VI, 1; and to Ezekiel I, 22 — except that, instead of the golden tablet of the propitiatory of Exod. XXIV, 10, it was sapphire; and in Ezekiel I, 22, crystal — and he holds that here also it was such, since this throne was in heaven.
Furthermore the propitiatory, he says, signified the lowliness of mind and holiness of those who wholly subject themselves to God, and in themselves establish a seat for Him. It was of gold, because humility must be seasoned with charity; here it was of sapphire or of crystal, because it signified the heavenly life. The two Cherubim, exhibiting a throne to God with joined hands, in such a way that God's feet seemed to rest upon the propitiatory, that is, upon the cover of the ark as upon a footstool, signified wisdom and holiness, that is, the mind enlightened by heavenly light, and the will fervent in divine service. For the perfection of these powers makes both angels and men a most splendid throne of God. The wings are a symbol of an upright mind, prompt and most ready to perform God's commands.
He gives the reason for all these things, because, he says, the discourse here is not about the throne which God has in the heavens, but about the new throne of the kingdom of the heavens, which Christ and the Apostles preached—that is, about the throne which the Church possesses. For the genuine sense is that most glorious to God is the new kingdom, which He has in the Christian Church, that is, in the hearts of the faithful, who, having received the Holy Spirit, are perfectly subjected to Him by excellent sanctity, by the most perfect life, and by the contempt of all earthly things. The throne of God, therefore, is the just and holy faithful. Nor does this throne signify anything else, or any others. Thus far Alcazar.
But these things are partly mystical and moral, partly uncertain or less probable. For no mention is made here of the Cherubim, just as none in Isaiah VI nor in Ezekiel I; nay rather, the Cherubim of Ezekiel were attending the chariot of God: therefore they could not be His throne. Furthermore, that the discourse here is about the throne of God which He has in heaven, and not in the Church, is plain from what follows, where he teaches that round about this throne were heavenly spirits and the blessed clothed in white and crowned with golden crowns, crying: "Holy, holy, holy," etc. Again, from what he says in v. 5, that from the throne proceeded lightnings, voices, and thunders; for these proceed from heaven, not from the earth. Finally, Alcazar says that the Apocalypse is like a revolving stage, on which suddenly, by certain machines turning the platform, another scene is shown, as if a forest, for example, were suddenly seen turned into a palace: for thus this heavenly throne is changed, as it were, into an earthly one—which little befits the divine gravity and majesty.
I say, therefore, that to St. John was literally shown the appearance of a certain most magnificent throne—that is, royal, that is, heavenly and divine—which far surpassed the magnificence of the propitiatory, of Emperors, Kings, and all Pontiffs. For it represented the immense and most lofty loftiness and majesty of the divine nature, felicity, and glory, in which God resides and rests as upon a throne from all eternity. Therefore this throne was more like the throne of God which Isaiah saw in chap. VI, and Ezekiel in chap. I, as will soon be made plain, than like the propitiatory.
Mystically, this throne is the Church, say Rupertus, Ambrose, and Alcazar; or rather the Saints, as Aretas says; or the angels, as Richard of St. Victor will have it; or rather the Blessed Virgin. So St. Bernard, in his sermon On the Blessed Mary: "From the throne, he says, proceeded lightnings and voices and thunders, because the Mother of the Son Jesus Christ more eagerly drank in His parables, enigmas, legal and wondrous deeds, sayings, and works, more faithfully believed them, and more sincerely and luminously than others gave them forth." Others more distinctly take by lightnings the miracles of the Blessed Virgin; by voices, gentle exhortations; by thunders, rebukes, threats of Gehenna, vengeances, and punishments inflicted by her on her enemies and on the impious. Hence the Blessed Virgin is called by St. Epiphanius, in his sermon In Praise of the Mother of God, "the Cherubic Throne;" "Our Father Antonius Spinellus, Provincial of Naples, wrote on this matter a great work, no less excellent than learned, whose title is: 'Mary, Mother of God, the Throne of God.'"
AND ONE SAT UPON THE THRONE. — The one sitting here was not Christ, as Ambrose holds. For Christ is the Lamb before the throne, who received the book from Him that sat upon it, as appears in chap. V, v. 7; but it was God, who here appeared in human and royal form sitting upon the throne, as appears from the fact that in chap. V, v. 7, He is said to have had a right hand. This Prince therefore residing on this heavenly throne is the King of the heavens, that is, the Maker of heaven and earth. So Richard, Alcazar, Ribera, and others.
Furthermore Alcazar holds that both here and in Isaiah VI, the One sitting was God the Father alone. But far better do others hold that it was God absolutely, as He is common to Father, Son, and Holy Spirit. For he alludes to the throne in Isaiah chap. VI, v. 1, where the One sitting was God Triune and One, that is, the Holy Trinity, as I showed there. Whence here also, just as there, the holy living creatures continually acclaim to Him the Trisagion, namely "Holy, holy, holy"—as if to say: Holy is the Father, Holy is the Son, Holy is the Holy Spirit; for these three are the most holy, the very primordial, uncreated, essential, and immense Sanctity.
Alcazar objects: the Son here is represented by the Lamb who approached Him that sat upon the throne. Therefore He did not sit upon the throne: for He did not approach Himself. If you say that the Lamb signifies Christ as man—and this latter could approach Himself inasmuch as He was God—Alcazar replies that theologically this is true, but Scripture does not speak so; rather it everywhere says that the Son, as He is man, approaches the Father and invokes Him, not Himself. But I say that Scripture speaks both ways. For when it says everywhere that Christ redeemed us and reconciled us to God by His merits, prayer, and passion, it signifies that Christ reconciled us to the whole Holy Trinity, that is, not to the Father alone, but also to the Son and to the Holy Spirit, as is plain, and as all the Orthodox confess. For the Son and the Holy Spirit were as offended by us as the Father, and as much in need of being reconciled. Thus that prayer and utterance of Christ in Psalm XXXIX, 7, which the Apostle quotes in Hebr. chap. X, 7: "Sacrifice and oblation Thou wouldst not, etc., then I said: Behold, I come to do, O God, Thy will," does not refer to the Father alone, but also to the Son and the Holy Spirit, and is directed to all. For Christ came that He might fulfill the will of all these concerning the redemption of mankind. Thus, praying and crying on the Cross: "My God, My God, why hast Thou forsaken Me?" Matt. XXVII, 46, He signified that His humanity was forsaken in torments and in death not only by the Father, but also by Himself, inasmuch as He was God. Thus in Matt. VI, 9, He prayed; and He taught us to pray: "Our Father, who art in heaven, hallowed be Thy name," etc., understanding the Father not personally, but essentially, namely God Himself, who is Father of His own humanity and of all men, that is, Creator and God—such as the Son and the Holy Spirit are, as well as the eternal Father; for we pray that the name of all these may be hallowed and their will be done. Much more so in visions, such as this is, the Son as man can be said to approach Himself as He is God.
Verse 3: Like in Appearance to a Jasper and a Sardine Stone
3. WAS LIKE IN APPEARANCE. — Correct with the Romans 'in appearance,' that is, in color or in species of jasper. For among the Hebrews 'eye' or 'appearance' is put for color or species, namely potency or act for object, by metonymy.
OF JASPER AND SARDIUS STONE. — Jasper is of a greenish color, sardius of red. Whence Pererius thinks these colors in the body of the seated God to have been mingled together. Especially since Pliny, book XXXVII, chapter 8, teaches that in Phrygia jaspers are purple; and in Virgil, Aeneid IV, 'the sword is studded with tawny jasper.'
More elegantly Alcazar thinks they were not mingled but partitioned, namely that the body of God was from below up to the loins like jasper, but from the loins upward like sardius. For John alludes to Ezekiel 1:27 and 8:2, where it is said of Him sitting on the Cherubic throne: "From the appearance of His loins and downward, fire; and from His loins and upward, as the appearance of electrum." Therefore this vision and appearance was partitioned: for above it was electrine, below fiery; just as here above it was sardine, below jaspidean. Thus formerly illustrious men, for the sake of magnificence, joined together many gems and wore them in rings on their fingers, whence Martial, book V, epigram 11:
Sardonyxes, emeralds, diamonds, jaspers in a single
Joint of his finger, Severus, my Stella carries.
You will ask, what do jasper and sardius signify in this throne of God? They answer, first, Victorinus, Primasius, Bede and Rupert: by these two gems are signified God's justice and vengeance upon sinners: namely by jasper, which is of watery color, is signified the deluge under Noah by which God submerged all sinners; by sardius, which is red, is signified the fire of the world's conflagration which will burn up sins and sinners.
Second, Richard says: By the greenness of jasper is signified the ever-flourishing glory of the Saints in heaven; by sardius, the burning of Gehenna: which two are man's last things, and God places these here and elsewhere before men's eyes, that they may continually contemplate them.
Third, Joachim says: Jasper is the Father; sardius is the Son; emerald and rainbow is the Holy Spirit.
Fourth, Viegas and Pererius say: by the green jasper mercy is signified, by the red sardius justice. For by these two every commonwealth and the whole world is ruled by God. Whence the Psalmist says: "Mercy and judgment I will sing unto Thee, O Lord." For by this vision many things are foreshadowed concerning the providence and mercy of God toward the pious, and the justice and vengeance toward the impious.
Fifth, Lyranus says: God here appears as the provider of the Church militant; whence by jasper is signified His consolation and refreshment in adversities, by sardius His inflaming, by which He causes us to serve God more ardently.
Sixth, Aureolus: This seat, he says, is the chair of the Roman Church, which is the head of the Church militant. In it is the green jasper, namely mercy and the power of loosing sins; and there is also sardius, that is, the same power of retaining and punishing. For the seat of God is the seat of the Church and of His Vicar, namely the Supreme Pontiff; whence the Psalmist sings of it: "And in the chair of the elders let them praise Him."
Seventh and best, Andreas, Aretas and Ribera say: Jasper, which is a most firm gem, green and often translucent, as Pliny attests in book XXXVII, chapter 8, signifies the splendor and beauty of divinity ever flourishing and blooming. Sardius, because it is of bloody and fiery color, and, as Aretas says, strikes terror into wild beasts, signifies first the fiery, that is, the most sublime and most efficacious nature of God. Second, His justice, terror and vengeance upon the impious, the precursors or followers of Antichrist; for these things are foresignified and foretold in the Apocalypse: whence God most fittingly here displays His appearance and assumes the habit of an avenger: for He is wont to assume an appearance and habit similar to the matter and thing of which He treats.
Third, Abulensis and others assert that joy is kindled by sardius: aptly therefore sardius signifies that immense glory and felicity of God from which flows His immense delight and gladness. To this point Alcazar, page 579, letter C, contributes, where he relates that sardius is part of and origin of amethyst, and that this is manifest from the fact that in some gems which are found, on one side sardius, on the other amethyst is seen. Amethyst, however, which has the color of wine, is a symbol of celestial delights and of divine nectar, which gladdens the heart far more than Falernian wines, and inebriates it with joy, according to that saying of the Psalmist: "They shall be inebriated from the abundance of Thy house, and Thou shalt give them to drink of the torrent of Thy pleasure." The same therefore is signified by sardius.
Eighth, Alcazar thinks that jasper and sardius signify here the same thing as in chapter 21, numbers 19 and 20, in the twelve foundations of the heavenly Jerusalem: which, since they signify (he says) the twelve articles of the faith, and the first foundation is jasper, the sixth sardius, it follows that jasper signifies the first article of the Symbol concerning God the Creator of all things, and that sardius signifies the sixth, which is concerning the resurrection of Christ. For there is an error here in Alcazar's numbering; for he places sardius as the fifth, when in Apocalypse 21:19 it is placed sixth, as Alcazar himself there places it, where also the article concerning Christ's resurrection, which others join with His descent into hell and place as the fifth, he separates from it and places as sixth. Hence he aptly teaches that both the stone and the article are conjoined in the idea of God the Father, to whom power is attributed, and consequently both creation and resurrection. For just as through creation creatures began to be, so through the resurrection of Christ a beginning was given to a new creature; for before that the Spirit was not yet given, because Jesus was not yet glorified. Wherefore rightly Christ's resurrection is considered in Scripture as a new creation of the world: but every creation is the work of God the Father. Again, jasper is fittingly placed beneath sardius, that is, creation beneath resurrection; for the latter is more excellent and more glorious than the former. And just as creation is placed beneath resurrection, which is, as it were, a recreation, or a renewed creation, to which, more so than to the ancient bringing-forth of things in Genesis, the glory of a new creation and a new creature has been added. So He Himself ingeniously and fittingly. For sardius, as I have said, is a symbol of divine joy and felicity, which God communicates to His elect by blessing them and raising them to eternal life and glory.
AND THERE WAS A RAINBOW ROUND ABOUT THE THRONE LIKE UNTO THE VISION OF AN EMERALD. — First, Andreas: The rainbow, he says, varied and flowery, represents the ornaments of the heavenly virtues and orders, their diverse offices and functions, and especially, as Pererius says, the three colors of the rainbow signify the threefold virtue of purifying, illuminating, and perfecting, which is in God and the angels.
Second, Richard of St. Victor thinks that by the rainbow, which has the appearance of a bow and thus displays the sign and instrument of war, the universal judgment is signified, in which the emerald, which is partly green and partly red, indicates that the good are to be rewarded and the wicked punished. Whence Christ the Judge is depicted as sitting upon the rainbow; for He will sit in a glorious cloud, such as is the rainbow.
Third, the Venerable Bede: The rainbow, he says, signifies the Saints, who protect the Church by their prayers, just as the rainbow surrounds and protects our hemisphere.
Fourth, Ansbertus: The rainbow, he says, is the Incarnation of the Word; and this firstly because, just as the sun shining in a cloud produces the rainbow, so the Word shining in the flesh produced Christ. Secondly, as the rainbow was a symbol of peace in the time of Noah, so the Incarnation of Christ was the reconciliation of the world. Thirdly, the two horns of the rainbow are the two natures of Christ, namely human and divine; the chord in this bow, as it were, is their hypostatic union. Fourthly, in the rainbow there is a threefold color, and so also in Christ: for Christ was as it were azure, that is, heavenly, through assiduous prayer; He was green, through the flower of graces and virtues; He was ruddy on the cross, through love as much as through blood. Fifthly, from this bow are sent forth the arrows of love, by which the wounded spouse said in Canticles II: "Stay me up with flowers, compass me about with apples, because I languish with love." So Viegas.
Sixth, this rainbow was rain-bearing, because it poured out upon the world an abundance of preaching and heavenly doctrine.
Fifth, Alcazar judges that this rainbow had no other color than green, and was so green that it appeared similar to an emerald. For although the common rainbow is multicolored, yet this new and heavenly one, he says, was only green, and is called a rainbow because it displayed the appearance of a heavenly bow, not in color but in form and figure. Moreover, Christ's passion, in chapter xxi, equally as here, signifies Christ's passion, by which the world was reconciled to God the Father, just as it was reconciled through Noah in the flood; and of this reconciliation and new covenant God gave the rainbow as a sign; for this passion, equally as the rainbow of Noah, is continually before God's eyes, restrains Him from anger, and makes Him merciful and liberal toward the Church: both because Christ's obedience, religion, and charity affect Him with incredible delight, and because it continually reminds Him of His promise made to Christ, that grace and pardon are to be given to sinners. The bow, therefore, of Christ's passion is entirely green, that is, it is entirely the object of our hope, entirely the promise of kindness and mercy. See Isaiah ch. LIV, v. 8. For the cross, or Christ stretched on the cross, was as it were a heavenly bow drawn taut, by which Christ established a new covenant, pact, and testament between God and men. The ark of the covenant of the Old Testament was therefore changed through the crucified Christ into a heavenly bow, that the excellence of the new covenant might be indicated, just as the brazen sea was changed into a sea of glass, v. 6. So Alcazar, elegantly and aptly. For since Christ slain comes forth here, as it were upon the stage, before the throne of God, the symbol and instrument of His slaying, namely the cross, is fittingly represented in the rainbow and brought upon the stage. Again, Christ's cross proclaims nothing but reconciliation and mercy; of which the symbol is the rainbow, as I shall now say.
Sixth therefore, more generally and genuinely, Ribera, Viegas, Pererius and others everywhere: The rainbow, they say, is the mercy of God, which surrounds the throne of God on every side. For the rainbow in Noah's time was the sign of the reconciliation and covenant between God and men, and the rainbow was the same as signon, that is, peace, says Ticonius. Secondly, the multi-colored rainbow refreshes, and rains down upon the earth a copious and varied shower: the same does God's mercy; whence in it there is, as it were, the color azure, that is, faith; and green, that is, hope; and ruddy, that is, charity; and other mixed colors, that is, various other virtues and graces which God pours forth upon men. Thirdly, as the rainbow is a semicircle which appears only in our hemisphere, so also God's mercy appears only in this life, but justice in the other. I saw at Louvain at the inauguration of the Most Serene Princes Albert and Isabella, among various triumphal arches and titles, one erected on which was inscribed in capital letters: "At Octavianus Augustus's coming into the city, a crown in the form of a rainbow appeared around the sun, an omen of new power, of new peace. This, O our Princes, the senate and people of Louvain dedicate to you at your very entrance, an omen of new peace." This title, this rainbow, St. John in his mind dedicates to God, the author of new peace through Christ.
Thus the rainbow, that is peace, was in her own age both in fact and in name the Empress Irene, wife of the Emperor Leo the Iconoclast and mother of the Emperor Constantine the Younger; who, when her husband died, succeeded with her son to the empire, abolished iconoclasm, and restored peace to the bishops, monks, and the Church. Whence Theodore the Studite in the Life of St. Plato: "After, he says, Irene, worshipper of God, began to reign (in the year of Christ 780), who brought peace both in name and in fact, in whose reign, along with other goods, the means and the gateway of entering upon the monastic life were opened up, which had once been closed by the impious Emperor, etc. From that time, I say, when Irene began to reign, our whole household of those who had renounced earthly things professed obedience to the monastic life." The same thing Christ foreshadowed by a wonderful sign. For in the same year, in the long walls of Thrace, a certain man digging found a stone chest, which when he had cleaned and uncovered, he found a man lying in it, and joined letters containing this: "Christ shall be born of the Virgin Mary. I believe in Him. Under the Emperors Constantine and Irene, O sun, you shall see me again." So Theophanes reports, and from him Baronius, in the year of Christ 780.
It could also, with Ribera, be taken that by the rainbow is meant the variety, the universality, and the beauty of all creatures, which God contains within Himself. For just as in the rainbow there is a wonderful variety of colors, and, as Virgil says in Aeneid IV: "It draws a thousand varied colors with the sun opposite," so also in the universe of creatures there shines a most delightful and admirable variety of God's perfections. See what is said of the rainbow at Gen. ix, 13 and Ezek. i, 28.
LIKE UNTO THE VISION OF AN EMERALD. — The one "like" was not He Himself sitting on the throne, namely God, as Ribera will have it, who thinks that the phrase "and a rainbow was round about the throne" should be intercepted and enclosed in parentheses; but rather it was the rainbow itself that was like a green emerald. The rainbow therefore was green, not entirely, as Alcazar will have it, as though it had no other color besides green, but because the green color in it was eminent and surpassed the others. "The emerald, says Lyranus, is of green color, and this is one of the colors of the rainbow. But that imaginary rainbow appeared here in such a way that its green color seemed more intense than the others. By which was signified the consolation of God that would be granted to His elect, especially in future tribulations of the Church, since the green color is consolatory and strengthening to sight itself."
The emerald, therefore, which by its greenness wonderfully refreshes the eyes, and so according to Solinus ch. xvii, surpasses herbs and grasses in greenness, indeed tinges and colors with its own greenness whatever is near it, nor is changed in shade, by lamplight, or in sunlight, signifies God's mercy as never aging, but ever flourishing, as if always new and fresh, marvellously consoling us. The emerald, says Pliny, bk. XXXVII, ch. v, fills the eyes with its greenness and beauty, never satiates them, and frequently serves as the most beautiful mirror. Whence Nero used to watch the gladiatorial combats through an emerald.
Again the emerald, says Ribera, signifies the vision of God and of creatures in God, as in a most beautiful mirror, which most delightfully fills the mind of the contemplator, never sates it; for it represents creatures more beautifully and clearly than they are in themselves. This mirror is marvellous and ineffable, just as the Poets said of the rainbow that she is the daughter of Thaumas, that is, of admiration, when they sing of her thus:
Bright beneath the etherial clouds shines the Thaumantian offspring,
As the sun touches the rainy shower with its rays,
And girds the heaven with a painted veil,
And adorns the heaven, wondrous, with varied colors,
Fair in her painted robe, and with multicolored wings.
Tropologically, the rainbow, like the emerald, is a symbol of virginity, which always flourishes and shines with its own greenness like the emerald. Whereupon fittingly the Poles, in the canonization of St. Casimir, who preferred to die rather than lose his virginity by marriage, when the physicians said it was necessary for his health, gave him this anagram: "Casimirus, sum quasi iris" ("Casimir, I am like a rainbow"), upon whom, namely, the Sun of Justice shining infused His own splendor of purity. Again: "Casimirus," as if "cadis mirus" ("you fall wondrously"), because you die for chastity and fall as a victim of virginity:
Of your own will you fall, but you fall for love of modesty, O Casimir:
Wondrous you fall, while Christ glorifies you.
He fell in the year of the Lord 1484, that he might rise again with the Lamb and follow Him through all the joys of heaven.
Verse 4: Four and Twenty Seats and Four and Twenty Elders
4. AND ROUND ABOUT THE THRONE WERE FOUR AND TWENTY SEATS, AND UPON THE THRONES FOUR AND TWENTY ELDERS SITTING. — He alludes both to the order of the angels of the first hierarchy, who are called Thrones; and to the 24 chief priests: for so many were their families distributed by David, that they might by turns perform the sacred offices in the temple, which families each had their own chiefs (namely, the firstborn of the family was head and prince), who therefore are called "Princes of God, and Princes of the sanctuary," 1 Paral. xxiv, 5. For these 24 princes of the temple were a type of the 24 elders in the heavenly temple. For elders, or senators, are called the chiefs of the people, because the senate of old was chosen from old men; and although afterwards the sons of senators and princes, even though they were young, succeeded their deceased parents in office, yet they too were called by the original name, elders or senators, that is, princes. "Elder," therefore, is a name not so much of age as of dignity: for this is the meaning in Hebrew of זקנים zekenim, that is, elders. Whence also among the Spartans the highest magistrates who presided over sacred affairs were called Presbyteri. Hence also the Italians, Spaniards, French, and other nations call the Lord Señor, and the Goths even call them Sihora. Whence St. Augustine, epistle 178: "Sihora armen," he says, in Gothic means Lord, have mercy, which the Greeks say Kyrie eleison; and the captive and suppliant Romans learned to say this from the Goths; for the Latin language was corrupted by the Goths and was carried over into Italian, Spanish, and French; so that from "Senior" the Goths made "Sihora"; thence the Italians "Signor," and the Spaniards "Señor," and the French "Seigneur." This is what Cicero says in his book On Old Age: "He would use the counsel, reason, and judgment which, unless they were in old men, your ancestors would not have called the highest council the Senate." The same in book III On the Laws: "To a Senator, he says, three things are commanded: that he be present, for the matter has gravity when the order is in full attendance; that he speak in his place, that is, when called upon; that he speak in due measure, lest he be without limit."
SEATS. — In Greek θρόνους, that is august thrones, such as belong to kings and princes. He alludes to Psalm cvii, 32: "And in the chair of the elders, let them praise Him." For the 24 Princes of the priests in the temple had their own chairs and thrones, as now bishops and pontiffs have, from which they are called Cathedral Churches. Hence also the feasts of the Chair of St. Peter, both Roman and Antiochene. We see in Rome many such thrones of pontiffs, both ancient and recent and of the present age, in the tribune, that is, in the choir of every church. Furthermore, these thrones surrounded the throne of God in the manner of a semicircle; for they were "round about the throne," just as the thrones of the Cardinals encircle the throne of the Pontiff; but this is far more august and sublime than those. Alcazar however imagines that they were seen as it were in the Holy of Holies, which was square, and accordingly judges that these thrones were arranged in a square, so that there were six on each side. But into the Holy of Holies only the high priest entered, not the other princes of the priests. And even if they had been in the Holy of Holies, they would have been more conveniently, decently, and elegantly arranged in a semicircle than in a square. For thus they would all have been before the throne in God's sight, seeing Him and seen by Him. For seated in a square, they could have had God before their face only on three sides of the quadrilateral. For those seated on the fourth side that closed the square, on the part where the throne of God was, would have turned either their back, or at least their side, toward God, or certainly would have been behind God's back.
CLOTHED IN WHITE GARMENTS (white garments mark not so much priesthood, as Alcazar will have it, as the charity and glory of beatitude of the 24 elders), AND ON THEIR HEADS A CROWN OF GOLD. — These crowns mark their victory, triumph, and kingship. For they are victors and triumphers, equally as kings in the heavenly kingdom of God.
You will ask, who are these 24 elders? First, Ticonius, Bede, Primasius, and Arias Montanus on Zachariah iv, judge that the 24 elders signify the universal Church, which is crowned by God and refers her crowns back to God as received from Him.
Second, Ambrose: The 24 elders, he says, are the Patriarchs and holy Fathers of the Old Testament, who in the reading and meditation of the 24 books of the Old Testament rested as on 24 seats. For although St. Jerome and others number only 22 books of the Old Testament, according to the number of letters in the Hebrew alphabet, the Rabbis, such as Aben Ezra and R. David, number 24, both books and Hebrew letters, namely by repeating the letter Yod twice, as it is repeated in the abbreviated tetragrammaton name Jehovah, in this manner יי.
Third, Andreas of Caesarea, Arethas, and Jerome Prado, in his proem on Ezekiel, section 11: The 24 elders, they say, are the 12 Patriarchs, namely the twelve sons of Jacob in the Old Testament, and the twelve Apostles in the New; for twice twelve is 24. So almost also Rupert, except that he, instead of the twelve sons of Jacob, takes the twelve judges who ruled Israel after Joshua up to Saul: namely first is Othniel; second, Aloth; third, Shamgar; fourth, Barak; fifth, Gideon; sixth, Jair; seventh, Jephthah; eighth, Ibzan; ninth, Elon; tenth, Abdon; eleventh, Samson; twelfth, Samuel. But not all the sons of Jacob, nor all the Judges were saints, or at least not as illustrious as others.
Fourth, St. Gregory, bk. IV on I Kings ch. ix, v. 24: The elders, he says, are the holy preachers, mature in understanding and grave in conduct, who surround the throne of God; because they love the Creator beyond others, and therefore through the highest contemplation and converse rest nearer to Him. And the Gloss: All Doctors of the Church, it says, are now called twelve, because of the faith in the Most Holy Trinity, which they announce to the four parts of the world; now they are called 24, because this number is made by six times four: six refer to the works which God made in six days, but four to the Gospels; for the works which God did in the law of nature and in the Gospel, the Doctors themselves cultivate and expound.
Fifth, Joachim, whom Peter Galatinus follows: The 24 elders, he says, are the twelve Apostles and their sons, namely the Martyrs (with whom this vision deals), down to Antichrist. Again, they can be precisely numbered 24; for as there were 12 Apostles in the time of Christ sprung from the Jews, so God will raise up and choose twelve similar elders and Apostles from the Gentiles in that time when Elijah is to come, that they may contend with him against Antichrist. But this is said without foundation, says Pererius: for nowhere has this been revealed. Add: John was one of the 12 Apostles in the time of Christ; but John was still alive at this time, when he saw in heaven the 24 elders: therefore not all 24 Apostles were among the 24 elders, who were all deceased and blessed in heaven.
Sixth, Aureolus and Lyranus: Heaven, they say, is the Church militant; God's seat is the Roman Church, in which sits the Roman Pontiff, as it were the Vicar of Christ; the 24 elders are all the Bishops in their seats, that is, in their Bishoprics. For he alludes to the 24 chief priests, as I said, who were figures and types of the Bishops.
Seventh, Alcazar: By the 24 elders, he says, is designated the dignity of the priests in Christ's Church; for these are called Presbyters and elders, and succeed the 72 disciples of Christ, as Bishops succeed the 12 Apostles, who are signified here by the four animals; for the Church is a priestly kingdom, in which the chiefs are priests. These have a throne in heaven, that is, the divine authority and power of consecrating the body of Christ, and of absolving from sins, which the Seraphim do not have. Whence they have crowns on their head, and golden vials, that is, great chalices, in which they offer to God the prayers of the faithful and of the Saints. This Alcazar deduces from his own scope and preconceived end. For the matter here, he says, is not of the felicity of the Saints in heaven, but of the loftiness of the new kingdom of the heavens, and of the great dignity of the ministers of the Church. By the white garments is signified the eminent sanctity and chastity which the priestly state demands. The golden crowns on the head signify the greatest honor and splendor, which is proper to the dignity of priests, according to that of Psalm viii, 6: "With glory and honor Thou hast crowned him, and hast set him over the works of Thy hands: Thou hast subjected all things under his feet." He alludes to Sirach xlv, 14, where it is said of Aaron's crown: "A crown of gold upon his mitre, distinguished with the sign of holiness, and the glory of honor: a work of strength." Again, the crown signifies judicial power in the absolution of sins; for of old judges sat crowned to give judgment, as Demosthenes testifies. Finally, the crown signifies that they are kings and princes in the kingdom of God, that is, in the Church, and in it are wholly devoted and consecrated to God's worship. Whence in this excellence and dignity of priests, the glory and majesty of God Himself shines forth wonderfully. For of old a golden crown was never given except to outstanding men; whence Apuleius, bk. IX Metamorph.: "Hercules alone is worthy to wear a golden crown on his head." Tertullian, bk. De Idol., teaches that the crown of the priests, but only the provincial ones, was of gold. "For so much, he says, was conferred under the name of honor on those who deserved the familiarity of kings." For the golden crown belonged to kings, and that not thick and solid, but drawn out and attenuated from a sheet of gold, that they might signify that for them little gold was sufficient, whose virtue commands gold, and that the king does not have so much need of gold, as the commonwealth has of a golden king, as from Xenophon, bk. I Paedia Cyri, Carolus Paschalius teaches, bk. IX De Coronis, ch. ix, where he also recounts that the Gentiles considered gold to be born of Jove, and therefore attributed only to kings and divine men: hence "gold of the crown" was so called, which was given to kings: about which see Lipsius, bk. II De Magnit. Rom., ch. ix. So Procopius, bk. I Belli Goth., writes that Theodatus, king of the Goths, "made a pact with Peter, the general of the Emperor Justinian, that he would withdraw from all Sicily and would yearly send to Justinian a golden crown of three hundred pounds." Furthermore Festus: "Triumphal, he says, are crowns which are presented in gold to the victorious general, which in ancient times because of poverty were of laurel."
Alcazar notes, in note 4, that these 24 thrones, and the elders sitting on them, represent the choir of angels who are called Thrones; and that in the Church (perhaps also in heaven) the first order is of the Seraphim, the second of the Thrones, the third of the Cherubim. For the office of the Thrones is to bear God, as St. Dionysius says, Celestial Hierarchy, ch. 11; whence also Sophronius, St. Thomas, and others call the Thrones the seats of God. Moreover, the Thrones are called angels sitting on thrones near God; indeed, St. Chrysostom seems to opine that the choir of the Thrones surpasses the choir of the Seraphim, since nothing seems to be closer to God than the seat of God Himself.
Again, these three orders represent the three attributes of God, namely power, wisdom, and goodness. To this, the throne of God in this vision is represented by the Cherubim; for it is said of Him: "Thou who sittest upon the Cherubim;" but God's seat is the just Christians. Truly, by the Thrones are represented the 24 elders, by the Seraphim the mystical four living creatures, that is, the Bishops: for Bishops ought to burn with charity like Seraphim, and inflame others with it. And so to the Cherubim correspond on earth the holy faithful, to the Thrones the priests, to the Seraphim the Bishops, as here the throne of God, which the Cherubim made with their joined wings, the faithful are represented; but by the thrones the elders of the priests, and by the four living creatures the Bishops. Finally, in the Thrones, he says, priests are admonished not to so care for the salvation of others as to neglect their own, but always to think that they are called to this: that they themselves be the thrones of God.
But the Church now in the heavenly hierarchy puts the Seraphim highest, the Cherubim second, the Thrones third. Again, this vision concerns God, and His heavenly and glorious kingdom, not the kingdom which God has in the Church militant, as Alcazar will have it. Otherwise I admit that in these thrones and their 24 occupants, allusion is made to the Thrones, which are the third order of angels, as I said above.
Eighth, Villalpando, part II, bk. IV, ch. xlv, thinks that these 24 elders represent the 24 Cherubim placed in Solomon's temple. For he himself judges that twelve Cherubim were placed in the Holy Place before the doors of the oracle, and the same number were placed in the Holy of Holies around the ark. By these is represented the universe of the angels who assist God, and they are called elders because angels were created of old, namely from the beginning of the world. But it cannot be proved from the Scriptures, nor from Josephus, nor from any other source that there were precisely 24 Cherubim in the temple. Add that elders are never called angels, but rather men of greater worth. Finally, angels are signified here by the seven lamps, and by the four living creatures; not therefore by the elders.
Ninth and more genuinely, Haymo, Maldonatus in his Notes, and Ribera: The 24 elders, they say, are all the more illustrious Fathers and Saints, both of the Old and of the New Testament. For there are twelve Apostles in the New, under whom take all Apostolic men; and there are twelve Patriarchs and Prophets of the Old Testament, under whom take all the illustrious Saints of the Old Testament. For although not all the Patriarchs were holy, yet because the Patriarchs belonged to Israel, that is, to the people of God, hence they aptly signify the illustrious Saints of the Old Church, either as progenitors or propagators. For the number twelve is a perfect number, signifying all things. For it is composed of three multiplied by four; for three times four makes twelve. The three signify the faith, hope and charity of the Most Holy Trinity; the four signify the four quarters of the world, from which all the Saints will gather. Thus also Richard, Bede, Rupert and Viegas understand by the 24 elders the most outstanding Saints, and the chief Prelates and Doctors of both Testaments. Following them Pererius, most simply and plainly, thinks that John here in heaven saw precisely 24 of the more illustrious Saints and heroes either of the Old alone, or rather of both the New and the Old Testament, namely from the New the twelve Apostles, where for St. John still living one ought to substitute Paul; from the Old, these or similar ones: Abel (for he was the first virgin and martyr in the world, and is first placed by the Apostle in the catalogue of the Saints of the Old Testament, Hebrews 11:4), Noah, Abraham, Isaac, Jacob, Moses, Samuel, David, Isaiah, Jeremiah, Ezekiel and Daniel.
That it is so is clear, first, because everywhere in what follows these 24 elders are definitely introduced, and they celebrate God, and indeed even speak to St. John. Whence chapter 7, verse 13, he says: "One of the elders said to me." Second, all agree that the four living creatures are four angels and four Evangelists; therefore the 24 elders are other more distinguished Saints. Third, because these 24 elders in this vision are not introduced as judges, but as confidants and interpreters of the mysteries of divine providence concerning the Church, and of those things which are to come in the Church until the end of the world. They are called elders on account of their antiquity, gravity, wisdom, prudence and virtue, by all of which they are venerable. They are clothed in white, that is, they are full of innocence, joy and glory. They have crowns on their heads, both because they are kings, and because as illustrious victors by generously contending and conquering they obtained the kingdom of Christ: therefore these 24 elders are as it were the senate of the Church Triumphant, and assessors of God.
Furthermore, that precisely 24 were chosen is not surprising: for thus Christ precisely chose twelve Apostles, four Evangelists and 72 disciples; thus formerly God chose twelve Patriarchs and twelve minor Prophets. In like manner here He chose twelve elders from the New Testament and as many from the Old. For just as twelve is a perfect number signifying universality, namely all in that genus, so even more is the number 24. For this is double of twelve, and twelve doubled. Again, just as the sun completes its course in 24 hours and goes around and illuminates the whole world, so also these 24 like suns illuminate the Church successively, namely each in his own age. See more of the mysteries of this number 24 in Aretas here, and in Peter Bungus, book On the Mysteries of Numbers, page 444.
These 24 elders represent the Cardinals, and indeed the thrones, the throne, and this whole chapter elegantly represents the Consistory (commonly the Chapel) of the Pontiff, in which the image of the heavenly Jerusalem is seen, so that this scene seems rightly drawn from it. For the Pontiff, as Vicar of God, represents God; the seven ancient Deacons, the seven spirits standing before God; the Cardinals, the 24 elders; the Lamb, Christ, who is offered in the Mass; the sealed book, the book of the Gospels. Finally, the Patriarchs, and the Bishops mitred and clothed in pontifical vestments, the Penitentiaries, the Canons, and the whole ordered multitude and magnificence of Prelates, priests and ministers, as well as the celestial symphony, represent the innumerable glorious multitude of Angels and Saints, which continually rejoices and chants psalms to God. In a similar way the seven Bishops of Asia, subject to St. John, represent the seven Cardinal Bishops subject to the Pontiff; the seven Churches are foreshadowed by the seven Roman Churches, famous throughout the whole world for their structure, Indulgences and pilgrimages, which the Romans, as well as foreigners, are wont frequently to visit, and as suppliants to implore the help of the Martyrs and Saints, who are buried there in countless numbers. Such things are many, so that the ceremonies and magnificence of the Roman Church seem to be drawn and expressed from the Apocalypse; so that rightly St. Fulgentius, beholding and admiring it, said: "If thus the earthly Rome shines, how will the heavenly Jerusalem blaze." Finally, after the manner of these 24 elders, Cassian wrote 24 Conferences of the same number of Fathers in the desert serving God in angelic fashion, which St. Thomas Aquinas was wont to read frequently as most useful for sanctity and perfection. Cassian himself professes the same of himself in the last Conference, chapter 1.
Symbolically Pineda on Job chapter 19, verse 19, number 3, considers that in these 24 elders, who are as it were senators and counsellors of divine wisdom, is signified what kind of men princes' counsellors should be, namely: first, that they should continually attend the prince, and the prince should do nothing without their counsel. For, as the Wise Man says, Proverbs 11:14: "Where there is no governor, the people fall: but salvation is where there are many counsels." In this Nero sinned, who never used the counsel of the senate, and indeed hated it; hence he perished miserably condemned by the senate. And Hieronymus, king of Sicily, who however grave the matter "neither convened nor consulted the public council;" wherefore he perished just as Nero: for "the senate" is "the mind, reason, intelligence of the commonwealth," says Cicero, indeed its "foundation."
Second, that they should be old men; for old men excel in experience and prudence. Wherefore Plutarch, in the treatise Whether an old man should govern the commonwealth?, answers: "The city is most saved where counsels of old men, arms of young men prevail." Thus King Agamemnon had as his counsellor old Nestor.
Third, that they be "clothed about with white garments," namely that they may excel in candor and sincerity of mind, and that no cupidity or fear may obscure and deprave their right judgment.
Fourth, that they should have a crown on their head, that is, that they be endowed with liberty and a regal spirit, and therefore not yield to the cupidities of princes, but freely declare what is right and equitable. Hence Demetrius Phalereus, as Plutarch attests in the Apophthegmata, wisely warned Ptolemy Philadelphus that he should read those books in which kings and princes are taught how they ought to govern. For these speak freely, and say those things which no one would presently dare to say to kings privately.
Fifth, that they not be of their own judgment, nor obstinate in defending their own opinion against colleagues or president. For you may see these elders falling down before the throne, and adoring Him that liveth forever and ever, and casting their crowns before the throne.
Sixth, that they should keep secret exactly. For thus these elders are concerned with the sealed book, and no one opens it, but all permit it to be opened by the Lamb. Hence Theodoric, the wise (though heretical) king of the Goths, writing to Count Senarcus, book IV, chapter 3, praises him saying: "Thou didst close up our secrets by the probity of thy character, conscious of many things, yet not puffed up though thou knewest more. Thou pleasedst thy colleagues by grace, thy superiors by humility." Most truly Valerius Maximus, book II, chapter 1, calls taciturnity in senators "the best and safest bond for managing affairs." Curtius writes in book IV On the Counsellors of the Persian Kings: "They conceal the secrets of kings with wonderful fidelity; neither fear nor hope draws forth a word by which hidden things may be betrayed: the ancient discipline of kings had sanctioned silence on pain of life. Nor do they think that any great matter can be sustained by him to whom silence is grievous." For this reason Philippides refused the office of counsellor. For when King Lysimachus had at one time said to him: "Of which of my affairs shall I make thee a sharer?" He answered: "Of whatever you please, only of no secret." Plutarch is the witness, in the book On Curiosity.
Verse 5: And from the Throne Proceeded Lightnings, and Voices, and Thunders
5. AND FROM THE THRONE (of God, not of the elders) PROCEEDED LIGHTNINGS, AND VOICES, AND THUNDERS. — For by these symbols God shows His power, majesty and magnificence, as appeared on Sinai, when the law was given there by God, Exodus 19:16. Again, these signify the wrath and terror of God, which will especially appear at the end of the world, of which we shall hear in the sixth seal of the sealed book, which God, in chapter 5, shall hand over to Christ. The voices seem to be distinguished from the thunders, as though they were horrible cries of men or angels. Thus Alcazar here associates human voices with celestial thunders. Unless you say it is an epexegesis, and 'and' is put for 'that is', "voices and (this is, that is) thunders;" or a hendiadys "voices and thunders," that is, thundering voices or vocal thunders, as if they uttered articulate and human voices. For such things John heard, chapter 10, verse 3: "The thunders, he says, uttered their voices." And in chapter 19, verse 6, he heard "the voice of mighty thunders saying: Alleluia."
Mystically, the voices are preaching, the lightnings are the energy and efficacy of the word of God: for this penetrates the heart of the sinner like lightning. The thunders are the threats of Gehenna, of judgment and of God's wrath. Let the preacher here learn that he must utter sometimes voices, sometimes thunders, according to the soft or hard disposition of his hearers. Thus also John and James are called by Christ Boanerges, that is, sons of thunder, Mark 3. See Psalm 28.
Again, these proceed from the throne of God, that is, from those who by their sanctity have made themselves thrones of God, in which God as it were resides and speaks. For through such God hurls forth as it were thunders and lightnings, by which He penetrates, wounds and changes the hearts of His hearers. For vain and empty is the labor of a learned and eloquent preacher, unless he draws and absorbs from God and from God's grace and sanctity the efficacy of speaking, persuading, and striking and wounding hearts. For unless the sermon issues from a great knowledge and love of God, it is cold and evanescent. So Ambrose. Thus also Ticonius, Rupert and Richard, except that these three understand by lightnings the miracles which these 24 elders performed by the help of God, and this, first, because, just as lightning flashes far and wide, so also the splendor of miracles drew, and draws, many to Christ. Second, because, just as lightnings come from clouds, so miracles come from the Saints. Third, just as lightning elicits rain, so miracles elicit penitence and tears. Fourth, just as lightning, or rather the thunderbolt, strikes and blasts a man, so that while the appearance of the body remains outwardly similar to itself, inwardly it shatters his bones, indeed reduces them to ashes: so miracles, while the man remains outwardly the same, shatter and change the mind, so that he is plainly another man than he was before. Thus Viegas.
To this Alcazar adds, who brings forth this sense as literal, though it would rather seem to be mystical and moral. The throne, he says, of God are all Christians who, by their excellent knowledge and love of God, fashion in their heart a seat for God, and labor sharply and strenuously in the conversion of souls. From these proceed voices, that is, pious sermons joined with lightnings and thunders: because they have joined to them celestial power, which thunder signifies, and the illustration of pious life and holy example, which lightning signifies. Hence lightnings are here placed first; for he says: "Lightnings and voices and thunders:" for lightning is seen with the eyes before thunder is perceived by the ears, in order to signify that the light of the best example ought to precede the power and strength of words. Thus in the darkness of pagan times the sanctity of the first Christians, and the lightnings of their most holy life, and the thunders of powerful and efficacious words, showed that the throne of the true God is found in the Christian Church. These thunders and lightnings, therefore, just as they are most joyful and festive to the Church, so also are horrible and fearsome to the enemies of the Church, for to them, as it were by certain exploded cannon-shots of Antichrist, Christ waged war with the Gentiles, and subjected them to His dominion. For the natural philosophers teach that lightning and thunder are generated in this way: an igneous exhalation enclosed within a cloud is kindled by antiperistasis from the surrounding cold, and becomes flame and fire. Then there happens what occurs in a musket or bombard when it is discharged. For since the flame and the kindled matter expand most rapidly, the cloud must of necessity be at once burst with great violence, and the light of the hidden fire be presented to the eyes, and the noise of the rent cloud to the ears: so too the fire of charity, kindled in the hearts of the faithful, by its own force and impetus most rapidly expands toward those near at hand, and overcomes all difficulties resisting it, eagerly rushing forth. And it is the effect of this power that the eyes receive that outward manifestation of inner sanctity, and the ears the sound and efficacy of doctrine. Furthermore, the greater the resistance of the fire as it bursts forth from the cloud, the more vehemently is the thunder produced and the more flashing the lightning, if the fire kindled in the cloud is great. So the first Christians, kindled by an immense divine fire, the more the Gentiles resisted, the more strongly did they bring forth the thunder of preaching and the lightning of sanctity, as is plain from the words and deeds of the holy Martyrs and Apostles.
AND SEVEN LAMPS BURNING BEFORE THE THRONE, WHICH ARE THE SEVEN SPIRITS OF GOD. — He alludes to the seven lamps of the candlestick, which were in the tabernacle of Moses, and in the temple of Solomon, namely in the Holy Place, by which the seven planets were represented. For the temple represented the type and likeness of heaven; for in heaven, as in His temple and throne, God dwells. Hence His divine glory, hidden from us, is as it were illuminated by the lamps, and is set forth to be seen in some measure; just as in the tabernacle the candlestick before the Holy of Holies illuminated it in some measure, so that it, and God dwelling in it, could be seen through the obscurity. In a similar manner kindled lamps are hung before the tabernacle in which the holy Eucharist is reserved.
You will ask: What are these seven lamps? Many, whom I have enumerated in chapter 1, verse 4, by the seven spirits, and consequently by the seven lamps, take the seven gifts of the Holy Spirit. These are called lamps, because they illuminate and inflame men. They are before the throne of God, to signify that God has them before His eyes and at hand, so that He may at His good pleasure offer and distribute them to whomsoever He wills.
Second, and more genuinely, as I said at chapter 1, verse 4, these seven spirits and lamps are the seven principal angels, to whom is entrusted the care of men, especially of the Church and of the faithful. These are called lamps, because in themselves they shine with the knowledge of God and burn with His love; and because they illuminate and kindle men with knowledge, and equally with fear and love of God, and of eternal salvation and happiness; and they show them God's providence, and are witnesses thereof. Hence Ecclesiastes 5:5 says: "Say not before the angel: There is no providence."
Mystically, Alcazar by these seven lamps takes the seven gifts and virtues of divine providence, which I have enumerated in chapter 1, verse 4.
Verse 6: A Sea of Glass Like to Crystal; Four Living Creatures Full of Eyes
6. AND IN THE SIGHT OF THE THRONE, AS IT WERE A SEA OF GLASS LIKE TO CRYSTAL. — The Syriac: And before the throne as it were a sea of glass, which is like crystal. The Arabic: And before the throne of God a sea of glass, like ice, or like frost, or crystal. Of glass, that is, glassy, that is, transparent, and consequently tranquil; for unless water is tranquil, it is not transparent, but turbid and opaque: just as the Red Sea is called glassy because it is transparent, as in Horace, Book IV of the Odes, ode 2:
About to give his name to the glassy Sea.
And in Book III, ode 13:
O fountain of Bandusia, more brilliant than glass.
Thus also Virgil, depicting the Nereids, attributes a glassy color to the sea-nymphs, when he says in Georgics IV:
The Nymphs were carding Milesian fleeces,
Dyed with the deep color of glass.
And Ovid, in the epistle of Sappho:
There is a river bright and more transparent than glass.
You will ask: What is this sea of glass? First, Primasius, Bede, Richard, and Rupert take it to be the Sacrament of baptism, through which those going to the throne and the sight of God must pass. Now baptism is called a sea of glass on account of the purity and clarity that it brings to the mind. It is similar to crystal, because just as crystal takes from the sea, that is from the waters, their instability (for it freezes them), and from glass it takes its fragility (for crystal hardens like stone): so baptism has the breadth of the sea, the transparency of glass, and the firmness and solidity of crystal. For just as glass is pervious to the rays of the sun, so the baptized soul is illumined by the rays of grace from God, says Hugh. Again, as Rupert says, the faithful in this life are like glass, that is, luminous, but fragile, weak, mortal; but after the resurrection they will be like crystal, that is, solid, robust, and immortal.
Second, Dionysius the Carthusian: The sea of glass, he says, is penance, on account of the analogies of the sea of glass already applied to baptism, which can be applied with equal or even greater reason to penance; and because penance is a sea, on account of the bitterness and abundance of tears: like crystal, on account of the firmness of resolve to avoid sins henceforth and to enter upon a new life.
To this Alcazar adds, who judges that the sea of glass refers literally to that great vessel of water in the temple, which from its capacity was called the bronze sea, but with this difference, that this one was of glass, while in the temple of Solomon it was of bronze. Therefore the sea of glass, he says, is a small pool, or huge basin, or great fount full of water, made of the most polished glass, transparent and fragile. Now this glassy sea, just like the bronze sea, was sustained by twelve bronze oxen, and was in the form of a perfect hemisphere, having a lip flaring out like a lily, and a thickness of three inches. Therefore, just as the bronze sea, in which the priests about to sacrifice washed themselves, was a symbol of penance, so too is the sea of glass. Hence first, it is supported by twelve oxen, that is by the twelve Apostles and their successors; for these are the ministers of penance. Second, the old sea was of bronze, that is opaque, because it was an enigma: ours is of glass, because the signification, force, and efficacy of the Sacraments of the new law, especially of penance, shines through, and is clear and transparent to all, according to that of Zechariah 13:1: "There shall be a fountain open to the house of David, for the washing of the sinner and of the unclean woman." Again, just as the sea washes away all the evils of mortals, as Euripides says in his Iphigenia, so also does penance. Third, just as Pliny in the time of St. John writes (Book XXXVI, ch. 26) that from saltpeter (which is a species of salt) mixed with sand translucent rivulets flowed, and that this was the origin of glass; whereas now glass is made from the ashes of fern and of similar salt-bearing herbs, which when mixed with sand and fired in a most blazing fire are bound together and harden, and from the admixture of bitumen become clear and transparent; for thence glass has its transparency: so from the remembrance of death and of the ashes into which the human body is dissolved, and from the salt of fear of judgment and of divine vengeance, and from the faith and light of heavenly and divine things which God infuses, there arises penance, which is forged and welded in the burning furnace of the passion of Christ by the fire of contrition and charity. Fourth, Pliny adds, "the magnet stone too began to be added to the glass:" the magnet, however, because it directs ships and the path of sailors, is a symbol of wisdom, which is the mother of penance. Again, just as the magnet draws iron, so the love of God draws sinners to Himself through penance. Fifth, its great capacity, by which it is called a sea, denotes the abundance and richness of grace, which is given to all penitents. Sixth, the flaring lily-lip denotes the ease of the vessel, by which it communicates its water to all who approach, so that each may wash himself with it: thus penance offers itself easily and readily to all, and through it pardon and grace. This sense is suitable, but is rather moral than literal.
Third, Joachim: The sea of glass, he says, is the Holy Scripture, because it is transparent like a mirror, in which men view their sins, that they may wash them away with penance and tears, according to that of Christ, John 15:3: "You are now clean by reason of the word that I have spoken to you." Here the literal sense is as it were a vast sea; the looking-glass is the moral sense: for in it we look at and correct our morals; crystal, because it is firm and enduring, is the spiritual and anagogical sense, which is of the glorious and eternal kingdom of the Blessed. So also Ambrose: The bronze sea, he says, (which was in the temple of Solomon) is the old Testament; the sea of glass is the new Testament.
Fourth, Ribera by the sea of glass takes the present age, through which as through a sea we pass to the harbor of beatitude; it is called glassy, that is transparent, both because the air here is transparent, and because the secret thoughts of the men dwelling in it are transparent and open to God. Hence this sea is said to be in the sight of God. Hence the Saints are said to stand upon this sea of glass, in chapter 15, verse 2.
Fifth, Andreas of Caesarea brings forward two expositions: First, the sea of glass, he says, is the waters which are above the firmament, or it is the crystalline heaven itself, and indeed every heaven, which after the manner of crystal shines and is transparent: in this sea the stars swim and gleam like fishes. The second I shall presently bring forward.
Sixth, and most genuinely, Pererius: The sea of glass, he says, is the empyrean heaven, which is the seat of God, of the Angels, and of the Blessed. This is called a sea on account of its amplitude, because it is most vast. He alludes to the heavens neighboring and subject to the empyrean, because they were formed by God from the primordial abyss of waters: whence in Hebrew they are called שמים scamaim, that is, there waters, as I said at Genesis 1:7; the empyrean is called glassy on account of its subtlety and tranquility: whence also in chapter 21, John compares the heavenly Jerusalem to glass and crystal: for here John saw the glory of God in the empyrean heaven. In this sea, as it were, the Angels and the Blessed gleam like fishes, as our painters depict them in it. Hence Andreas of Caesarea and Aretas judge the sea of glass to be the Angels and the Blessed themselves. By the sea, says Aretas, is signified the immense multitude; by the glass, the splendor, purity, and tranquility; by the crystal, the solidity and firmness of the glory and felicity of the blessed and angelic minds. For Scripture is wont to represent God's majesty by this multitude, strength, and glory of the angels, whence God is called Sabaoth, that is, of hosts. For they are always in the sight of God. This is what Daniel says, chapter 7, verse 10: "Thousands of thousands ministered unto Him, and ten thousand times a hundred thousand stood before Him." This heaven, therefore, is the sea of glass, and also of gold; for there is there a sea of all goods, just as in Gehenna there is a sea of all evils.
AND IN THE MIDST OF THE THRONE, AND ROUND ABOUT THE THRONE, FOUR LIVING CREATURES. — Properly the living creatures could not be in the midst of the throne and at the same time around it, as Ambrose in particular says, because in the midst of the throne sat the King Himself, namely God: whence Alcazar expounds in three ways: First, "in the midst of the throne," that is of this assembly, namely between God and the 24 elders. Secondly: The throne, he says, must here be taken broadly together with the footstool or footrest, so spacious that it could hold these four animals distributed on its four sides. Thirdly, "in the midst of the throne," that is, of the space in which the throne stood.
Secondly, Pererius answers that they were not simultaneously in the midst of the throne and around it, but successively; for they walked, he says, and now were going around the throne, now were proceeding into the middle of its enclosure.
Thirdly, Ribera judges that three were around the throne, while the fourth, namely the eagle, raised itself aloft within the throne's enclosure, so as almost to touch the breast of Him who was seated, and that this is why John says: "The fourth animal like a flying eagle."
The first explanation seems most fitting, namely that "in the midst of the throne" means the same as within the precinct of the throne, that is, on the throne's footstool itself and in its broad surroundings; for John means by "in the midst" only to signify that these animals were nearest to the throne and to Him who sat upon it, namely that the King was seated on the throne, the four animals were closest around the throne, and the 24 elders were seated around these animals. And the phrase "round about" signifies that these four animals did not stand in one place, but were arranged at the four corners and sides of the throne.
Mystically, St. Ambrose cited in the Gloss applies these words to the dwelling-place and care of Pastors: "Round about the throne, he says, the four animals stand, because the doctors defend the people committed to them with all the strength they can, both from visible and from invisible enemies; they are stationed in the midst of the throne, because they cease not to admonish each one of them to advance in virtues and in all good works."
Verse 7: The First Animal Like a Lion, the Second Like a Calf
7. THE FIRST ANIMAL LIKE A LION, AND THE SECOND LIKE A CALF, etc.
The Arabic version reads: "the second like a bull."
You will ask whether whole animals, or only heads, or other parts of these animals appeared to John, and consequently what was the form and figure of these four animals?
First, our Hieronymus Prado on Ezekiel 1, section 7, and Villalpando, vol. II, book IV, chapter 41, and Pererius hold that these animals are in every way the same as the four Cherubim of Ezekiel chapter 1, and consequently that these, just like those, each had only the face and figure of a man, but the wings of an eagle, the mane of a lion, and the hoof of an ox. For they were of fourfold form, so that each animal seemed to be composed of four: just as if a man were to clothe himself with the manes of a lion, the wings of an eagle, and the hoof of an ox; and such were the four. For all were uniform, and consequently each was of fourfold form, in the manner just described.
They prove this first because, if they had had the heads of a lion, an ox, and an eagle, together with a human figure, they would have been monsters. Moreover, St. John distinguishes likeness from face, saying that the first animal was like a lion, the second like a calf; but of the third he does not say like a man, but "having a face as it were of a man": therefore the first was like a lion in its mane; the second like a calf in its hoof; the third had only the face of a man; whence too of the fourth it is added, "Like a flying eagle," as if to say it was like an eagle in its wings and flight, not in its face.
Secondly, because St. Dionysius, Sophronius, Basil, Cyril, Rupert and others say that John here saw the same animals which Ezekiel saw in chapter 1; but those each were of fourfold form, yet with a human head: therefore so were these.
But on Ezekiel 1, from the clear words of the prophet, I have shown that each of Ezekiel's Cherubim had four faces, namely a true face of a lion, of an eagle, and of an ox, as well as of a man; therefore here too John saw a true face of a lion, of an eagle, and of an ox, as well as of a man. This is confirmed because he says: "The first animal was like a lion, and the second like a calf": for the likeness and form of animals is chiefly observed from the face. The same is expressly taught by St. Dionysius, On the Celestial Hierarchy, chapter 15, where, speaking of the three faces of the lion, the eagle, and the calf, he calls them the likenesses of beasts, and assigns horns to the face of the ox. Again, in the eagle he notes the keenness and power of its eyes, by which with direct and unbent gaze it looks upon the sun. And in chapter 2, treating of Ezekiel's eagle, he says it was fashioned "after the likeness of eagles with curved beaks." Therefore this eagle had the beak and face of an eagle, not the mouth and face of a man. Finally, when St. John says: "The third animal having a face as of a man," by this very statement he signifies that the first, second, and fourth did not have the face of a man (for by this he distinguishes the third from the rest), but the first that of a lion, the second that of a calf, the fourth that of an eagle.
And this seems to be the meaning of the Church, which conceives these animals thus and everywhere depicts them so. Furthermore, the way Prado explains these words, "The first animal was like a lion, the second like a calf," namely that the first face of each animal was like a lion, the second like a calf, the third like a man, the fourth like an eagle, is overthrown by the third, of which John says: "The third animal having a face as of a man"; for who would so expound this, as if to say: The third face was having a face of a man?
To the first I have replied on Ezekiel 1, that the four-faced Cherubim were not so much monsters as hieroglyphic figures, the like of which Daniel saw many; for they are symbolic visions, not real things; just as he also saw in chapter 5 the symbolic Lamb taking the book and unsealing its seals. Hence it is no wonder if these faces and mouths of a lion, an ox, and an eagle spoke and uttered an articulate, human voice. For in a similar way John, in chapter 8 verse 13, saw an eagle flying and crying: "Woe, woe, woe to those who dwell on the earth!" For however you may conceive them, they are monstrous. Each is full of eyes and has six wings. Finally it is monstrous to add manes, wings, and hooves to the face and figure of a man. To the words of the third animal: "Having a face as of a man," I shall reply at the end of this question.
To the second I answer that these animals were the same as those of Ezekiel chapter 1 as regards their primary idea, but not as regards all their accidents and emblems. John therefore alludes to those; but he does not represent them in every detail. So St. John and others often allude to the visions of Daniel, Ezekiel and others; yet those are not entirely the same as these, but rather are clothed and varied in different parts or ornaments according to the variety of subject matter. Ezekiel therefore saw four animals altogether like each other, each of which had four faces, so that each seemed clothed as it were with four animals, and to be as it were fused and compacted out of them: but John dissolves these animals which Ezekiel had thus composed and compacted into one, and out of the one makes four, giving to each its own face and form.
The second opinion is the common and ordinary one, namely that these four animals were entire and complete, just as they are here named: so that, for example, the first animal, which is called like a lion, had a leonine head, breast, mane, feet, and all leonine limbs; and so the second the limbs of a calf, and the third of a man, and the fourth of an eagle: just as in chapter 5 verse 6, Christ standing among these animals was seen in all respects to have the form of a slain Lamb; and so we see these animals everywhere depicted in churches and elsewhere.
This opinion is proved first because the words of John plainly seem to mean this when he says: "The first animal like a lion, the second like a calf," etc. For if they had only had one limb of these animals, it would not be correctly said that the whole animal was like a lion, a calf, etc., but it should have been said that the head, for example, and face of the animal was like a lion, as Ezekiel says of his Cherubim in chapter 1. Secondly, because St. Dionysius, Celestial Hierarchy, chapter 13, gives the Seraphim many feet. The Cherubim were like these: therefore they were quadrupeds; in which form were the sphinxes of the Egyptians, which Clement of Alexandria in book V of the Stromata teaches were painted in imitation of the Cherubim of Solomon. Thirdly, because these in the Cherubim accompanied and drove the chariot of God, Ezekiel 1:19. Whence Cherubim by metathesis is the same as רכובים rekubim, that is, charioteers or chariot-drivers. And Prado contends that this is the genuine etymology of Cherubim; therefore they were quadrupeds; therefore they were complete animals, that is, a whole ox perfect in all its members, a whole lion, a whole eagle, just as the third animal was a complete man. Fourthly, that they did not have a human appearance is signified by this: "The third animal having a face as of a man," that is, in face, and consequently in head, in neck and all the rest he was a man; but the others were not men, but purely animals. Hence the Syriac translates: "And that third animal has the appearance (or likeness, figure, countenance, person) of a son of man, or of a man"; and Josephus also favors this, who in book III of the Antiquities, chapter 6, writes that the Cherubim of Moses were animals of a new and marvelous kind, and never before seen.
Thirdly, no less probably and fitly, indeed more probably and more elegantly, Alcazar holds that these four animals were not whole, but only the heads of animals; for in their other members they had the appearance and human figure (for they were animals not real and natural, but symbolic and hieroglyphic); the first animal therefore had the head of a lion, six wings, and was full of eyes; but as to its breast, belly, legs, feet, arms, hands and all the rest, it was a man; so the second had the head of a calf, the fourth that of an eagle with six wings, and was full of eyes; in everything else it was a man: yet if anyone wishes with Prado and Pererius to clothe the first animal with manes, the second with a hoof, so that they may be more like a lion and a calf, I will not oppose it.
It is proved first because as regards their primary appearance and figure, these animals were the same as those of Ezekiel chapter 1; but those had only the faces of animals together with wings, and as to the rest were men: therefore so were these.
Secondly, because they were nearest to God and went before the 24 elders: therefore they were of human form; for it seems unbecoming and incongruous that a lion, an ox, or an eagle be preferred to a man, especially at the throne of God. It is otherwise with Christ, to whom John gives no other form than that of the Lamb, for the reasons I shall give in chapter 5 verse 6.
Thirdly, because they signified angels, namely Cherubim (whence they continually praise God); and these, when they appear and are painted, have the appearance of a man, not of other animals.
Fourthly, because in chapter 6 these four animals each in its order summon and lead forth John: "Come, they say, and see," and show him four horses successively, namely a white, a red, a black, and a pale horse, which represented the four future states of the Church: these, however, are actions of men, not of animals. Hence it consequently appears that, while their heads were indeed fearsome and their faces were indeed human, they were so somewhat altered as to have a likeness of a lion, a calf, and an eagle, and so to seem to be the faces of a lion, a calf, and an eagle. That this is so is proved by the fact that John does not say: I saw a lion, or I saw the face of a lion, but "I saw an animal like a lion"; therefore it was not a lion, but had a certain resemblance to a lion in its countenance. So we see, and we commonly say: This man has a bull-like face, that one a leonine face, this one has the gaze and nose of an eagle, another that of a dog: just as Achilles in Homer, Iliad I, calls Agamemnon kynopa, that is, having the face of a dog; for there are some men with so broad a brow, so grim a countenance, that they seem to be bulls; others with so wide-spread a mouth, so savage and cruel, that they seem to be lions; others so sharp, snarling and shameless that they seem to resemble dogs. And so some painters paint these animals with a face neither plainly human, nor plainly leonine, calf-like, or aquiline, but intermediate, that is partly human, partly leonine, calf-like, and aquiline. For there is a great similarity between the face of a man and that of a lion or a calf, so that in paintings one often doubts whether the face is of a man or of an animal; and with a few changes one can easily transform one into another, or mingle one with another. So therefore here too the human face seems mingled with the others, that it might be like them. And thus these animals have less of a monstrous and deformed appearance than they would otherwise have, if you put a human body beneath the head of a lion, a calf, or an eagle. Finally, in Ezekiel's Cherubim the primary face of each was that of a man, though joined with three others; therefore here too the human face was mingled with the face of a lion, a calf, and an eagle.
To the first argument of the second opinion it can be answered that the animal is named from its head; for the head is the first and most important part of an animal. To the second, St. Dionysius says the Seraphim had many feet because they had not one but two; for two is the first species of number, or multitude, and is the first to be called many. For it is established from Isaiah 6 that the Seraphim were two-footed, not four-footed.
Furthermore, that painters have depicted these four animals as whole and four-footed is not surprising. For since they themselves were unskilled in the meaning of Holy Scripture, they followed the bare words of Scripture, which, when it says: "The first animal like a lion," caused them to paint a lion; and likewise a calf and an eagle. To the third: the attendants of the chariot are two-footed, not four-footed; for they are men, namely servants and followers of their lord. Moreover Cherub does not signify a chariot-bearer, but one mighty in much knowledge. And in 1 Chronicles 28:18, the Cherubim are called a chariot, because the Cherubim with their wings extended over the ark, as a seat and vehicle, namely a two-horse chariot or chariot (for that is the only thing the Hebrew mercaba signifies, which the translator renders as quadriga) presented God; whence God is said to ride and be borne upon the Cherubim; not, however, because the Cherubim were four-footed. For interpreters agree that the Cherubim of Moses, as well as those of Ezekiel, were two-footed, not four-footed. To the fourth, John says: "The third animal having as it were the face of a man," in order to distinguish it from the rest; for they were distinguished in face, not in body: for all had a human body, but different heads, namely the first had the head of a lion, the second of a calf, the third of a man, the fourth of an eagle. For if he had said: "The third animal like a man," he would not have distinguished it sufficiently from the rest; for another could also have been like a man in the figure of the whole body except for the head, just as the other three animals were: in order to remove this and clearly to express the form of the third, he says it was like a man not only in body but also in face, while the others were like a man in body indeed, but not in face. Therefore this human face confirms rather than weakens this opinion. Hence too of the others he does not say: Having the face of a lion, a calf, an eagle; but, Like a lion, an eagle, a calf, because face properly belongs to man alone, not to other animals; as if to say: This animal had the face of a man and was wholly a man; the others were like a lion, a calf, and an eagle in countenance; the face of the man therefore distinguished this animal from the countenances of the rest.
Moreover Josephus seems to have wished to conceal the form of the Cherubim, in order to make them more wonderful and venerable to Titus and the Romans. So elsewhere too, in praise of his nation, he adds some things by way of embellishment beyond, indeed contrary to, the truth. Add to this that they were marvelous animals, because they were winged youths: for such an animal has hitherto not been seen in the world.
Finally, the same animals were seen by Ezekiel in chapter 1 as were here seen by John, except that to Ezekiel they appeared confused, namely four compacted into one: but to John they appeared more clearly distinct, divided as it were, and as if dissected. But Ezekiel's animals had only the faces of the four animals; the rest were men: therefore these four animals seen by John also had only the faces of four animals, but each its own; in the rest, however, they were men. The reason why Ezekiel's animals had four faces, but John's only one each, is that the symbols of divine things, which in the Old Testament were folded up, hidden and obscure, in the New Testament are presented divided, distinguished, plain, and explained. Alcazar gives a moral reason here, page 377: because, he says, in chapter 6 it was to be signified that we are invited by the fortitude of Apostolic men (for these are mystically signified by these four animals) to contemplate clearly and distinctly the fortitude of divine providence, hidden in the first seal; and likewise to be moved by their beneficence to gaze upon God's beneficence under the second seal; by equity, to equity in the third; and by wisdom, to wisdom in the fourth: for the symbol of fortitude is the lion, of beneficence the ox, of equity the man, of wisdom the eagle: whose face and appearance these four animals of God have accordingly divided and distinct; whence John is summoned by each animal in turn to behold these gifts and virtues sealed up one by one in just so many seals. "Come, they say, and see." But more of this below.
You will ask: What are these four animals?
Setting aside the foolish expositions of heretics, who take the lion to mean the Apostles, the ox the Emperor Constantine, the man Luther and Calvin, and still await the eagle: first, Aureolus thinks that these signify, in the literal sense, the four Patriarchal sees. The Lion, he says, is Jerusalem, because of the constancy of the Apostles there. The Calf is Antioch, because she submitted her neck to the Apostles working in Jerusalem. The Man is Alexandria, because of her most learned men, such as Origen, Clement, Didymus, Cyril, Athanasius, Pantaenus, Heraclas, and others whom she had partly as teachers, partly as Bishops. The Eagle is Constantinople, in which men of great contemplation flourished, such as St. Chrysostom, Gregory of Nazianzus, and others. These four are around the throne of God, that is, of the Roman See in which sits the Vicar of Christ.
Secondly, Aretas thinks that by these four animals are signified the four cardinal virtues: in the lion fortitude, in the calf justice, in the eagle temperance, in the man prudence.
Thirdly, Origen, in his homily on Ezekiel, and after him Gregory of Nazianzus, as cited by Sixtus of Siena in book II, hold that by these four animals are signified the four faculties and powers of the human soul: Man is the rational power, the lion the irascible, the ox the concupiscible, the eagle the conscience or spirit.
Fourthly, Ausbertus, Jerome, Tostatus and others hold that they are Christ, who in the incarnation was a man, in the passion a calf, in the resurrection a lion, in the ascension an eagle.
Fifthly, others hold that they are the four Doctors of the Church, namely the gentle St. Gregory the man, the strong Ambrose the lion, the laborious and steadfast Jerome the ox, the sublime Augustine the eagle.
Sixthly, Galfridus, cited by Sixtus of Siena, thinks that these four are a type of the good Prelate, who ought to be strong as a lion, laborious as an ox, gentle and compassionate as a man, contemplative as an eagle. So too Pererius and Viegas think that in these four animals all the Prelates of the Church are represented.
Seventhly, Aretas takes this fourfold animal to mean the world, both the greater and the lesser, which consists of four elements; for the lion signifies fire, the ox earth, the man air, the eagle water: for God created birds from water.
Eighthly, others think that by these four are signified the four attributes of divine providence. For this is strong as a lion, swift and penetrating as an eagle, gentle and lovable as a man, long-suffering and patient as an ox. For the ox signifies strong labor and persevering struggle, as Philastrius says in his book On Heresies, section On the Four Animals.
Ninthly, Alcazar thinks that by these four are signified not only the four Evangelists, but most holy men, who are of greater perfection and dignity than the 24 elders. And so, he says, just as the throne of God is the faithful saints, and the 24 elders are priests, so the four animals, or angels, the Cherubim and Seraphim, are the Apostles and Apostolic men, namely the Bishops: for these in the earthly heaven, that is in the Church, hold the highest rank, and are by their power nearest to God. These are Cherubim by knowledge and wisdom, Seraphim by ardor and zeal, and they have four faces: First, the magnanimity and undaunted fortitude of a lion. Hence the lion in Hebrew is called labi, from leb, that is heart, because it has a great heart, strength, and spirit. Whence in 2 Samuel 17, of a magnanimous man it is said: "Whose heart is as the heart of a lion." Secondly, the same have the beneficence of an ox: for the ox by plowing prepares fruits, and indeed from putrefied oxen bees and silkworms are generated; the ox therefore is a symbol of beneficence. Thirdly, they have the reason and equity of a man. Fourthly, the keen sight, wisdom, and prudence of an eagle, by which, having received from God, they grasp the wise in their craftiness: just as "the feathers of eagles, mixed with the feathers of other birds, devour them," as Pliny says in book X, verse 3. But although all these things may seem fitting, yet they are symbolic and mystical, not literal and genuine. For St. John describes these four animals as four intelligent natures, which dwell in the heavens blessed before God always, and conscious of God's secrets, continually praise God. Wherefore it is necessary that these four be either four blessed men or four angels.
Tenthly, many think they are the four Evangelists; for the Church applies this vision to them when she reads it in their Ecclesiastical office. And although various authors apply these four animals variously to them, as St. Augustine in tract 36 on the Gospel of St. John, vol. IX, takes the lion to mean St. Matthew, the man St. Mark; and others others, as may be seen in Pererius, page 302, and Viegas: yet most apply them more plainly thus, that the lion is St. Mark, whose face, as Ezekiel has it, is that of a lion, because the beginning of his Gospel begins with the cry and roar of St. John, as of a lion in the wilderness. For he roars saying: "I am the voice of one crying in the wilderness, prepare the way of the Lord." The Calf is St. Luke, whose opening begins with the ancient priesthood of Zechariah. The Man is St. Matthew, whose beginning is the human genealogy of Christ. The Eagle is St. John, who begins from the divinity of the Word. So St. Jerome and Gregory on Ezekiel chapter 1, Victorinus, Bede, Ambrose, Haymo and others here. Hear St. Ambrose in his preface on St. Luke: "Many," he says, "think that our Lord Himself is figured in the four books of the Gospel by the forms of this chapter concerning God, of the 24 elders, concerning the four animals announcing this prophecy to John, is present: therefore in this vision John, both seeing and seen — that is, both prophesying and hearing the prophecy — was present, just as Isaiah, Jeremiah, Daniel and the other Prophets were present, not future, when they prophesied of future things. Again in chapter vi, verse 7, John heard from the fourth animal, namely from the eagle, said to him: 'Come and see;' but John could not have been instructed by himself, especially when present from a future thing, nor could he be at once on earth and at once in heaven.
Thirdly, S. Matthew, indeed even John, are among the twelve Apostles, and consequently among the 24 elders; therefore they are not among the four animals literally, but only mystically.
I say therefore with Pererius, and Hieronymus Prado on chapter I of Ezekiel, that literally these four animals are the same as those which Ezekiel saw in chapter 1, and consequently are four primary angels, attendants, princes and administrators of God, concerning the care of the Church, and concerning the salvation and government of men and of the whole world. Hence there is fashioned for them a likeness of the four most noble animals, by which are signified the marks of dignity both of God and their own: the eagle signifies God's loftiness and wisdom; man, His goodness and gentleness; the ox, patience, justice, religion and worship: the lion, fortitude and power. Of which four properties these angels partake, and represent them in themselves. Thus S. Dionysius, Coelest. Hierarch. xv. See what is said on Ezek. I, at the end of the chapter, Question III. Pererius applies these somewhat differently on page 303, at the end. That they were angels is plain, because they plainly allude in face and form to the four Cherubim of Ezekiel, chapter 1, as I said: but those were angels. Secondly, because they are nearest to the throne of God; and to Him angels stand most closely. Thirdly, because they are full of eyes, and have six wings; but wings signify most swift angels. Furthermore, they continually sing "Holy;" they are therefore like the Seraphim of Isaiah, as I shall say below. Moreover in chapter vi they call John forth and lead him out: "Come," they say, "and see," and they show him four horses, representing the four future states of the Church. But these are the offices of the angels who preside over the government of the Church: for God is wont to give the Prophets prophecies concerning the affairs of the Church, and to enlighten them through the angels who preside over them, as is plain from what follows and from Daniel.
You will say: In chapter 1, verse 4, and Tobit xii, 15, there are said the same man, the same lion, the same calf, the same eagle. Man, because he is born of Mary; lion, because he is stronger; calf, because he is the victim; eagle, because he is the resurrection.'
Note first: The Fathers teach that these four animals signify just as many of Christ's properties expounded in the Gospels. The lion signifies Christ's royal fortitude, which He showed most of all in the resurrection and after it; the calf signifies Christ's priesthood consummated on the cross; man, His humanity; the eagle, His divinity and ascent into heaven.
Note secondly, that these animals are chiefly distinguished by their faces, because the Evangelists are chiefly distinguished at the beginning: some afterwards in their progress have the same things, and all of them set forth and recount these four properties and dignities of Christ. Hence also in Ezekiel chapter 1, verse 6, the individual animals are said to have four faces apiece, namely because each fourth one comprises the beginnings of the other three, and indeed the whole narrative of the others. Thus Primasius.
Note thirdly, that these animals are placed in one order in Ezekiel, in another here. For Ezekiel followed the order of time, in which each Evangelist wrote, namely first is man, that is Matthew; second is the lion, that is Mark; third is the calf, that is Luke; fourth is the eagle, that is S. John. But John followed the order of things, in which first is the lion, that is Mark, because he begins from the preaching of John the precursor of Christ. Then follows Luke, because the ancient sacrifices, from which Luke begins, were a type of Christ, and at the coming of Christ they yielded their place to Him, and ceased. The third is Matthew, because to the hidden Old Law and its sacrifices succeeded faith in the humanity of Christ, and through His miracles faith in His divinity: the origin and series of His humanity Matthew narrates, of His divinity John, and consequently Matthew is third, John fourth.
But this sense seems accommodative and mystical, not literal and genuine. For from the words of S. John, it is certain that he is speaking of the same animals (for although Isidore Clarius denies this, yet S. Jerome, Richard, Ansbertus, Rupertus, Hugo, Prado and others commonly assert: see Viegas section 12, at the end of this chapter) of which Ezekiel speaks in chapter 1; but those were angels: for Ezekiel calls them Cherubim, who attend the chariot of the glory of God: therefore so are these.
Secondly, because John, whom they commonly understand by the fourth animal, namely the eagle, was still living, and was not yet an Evangelist, because he had not yet written the Gospel: how then was he seen here not only as Evangelist, but also as blessed in heaven? Ribera answers, that these animals were represented to John, not as they then were, but as they were going to be in the last time, of which he prophesied. But, although the prophecy itself is future, or rather concerning the future, yet the vision there are not four, but seven spirits or angels standing before the Lord. I answer: Just as in a kingdom and republic there are often triumvirs, then septemvirs, so also in heaven the first principal angels are four, then seven.
You will say secondly: In chapter v, verse 9, these four animals say: 'Thou hast redeemed us, O Lord, in Thy blood;' but angels are not redeemed by Christ, but men. I answer: These angels say this with the others and for the others, namely the 24 elders and the other Saints. For they speak with the common voice of them, inasmuch as they are their guardians and curators. Hence they also bear the insignia of Christ's redemption, as I showed on Ezekiel I. And in particular the ox, or calf, signifies the death and sacrifice of Christ. So a legate sent somewhere speaks in the name, not his own, but of his king; and a protector in the name of the republic: for he undertakes and performs his person and voice.
You will say thirdly: John in chapter vii, verse 11, says that he heard with the four animals the voice of many angels; therefore they themselves were not angels, but something distinct from them. I answer: These four were as it were princes of the other angels, singing and crying out together with them: just as in a choir the prefect and precentor is as it were the prince of the musicians singing with him: for he leads and directs all, and all sing in chorus and harmony with him.
Some think that these four Cherubim are Michael, Gabriel, Raphael and Uriel, as I said on Ezek. 1. But if they themselves are of the seven spirits standing before God, and sent by Him, of whom I spoke in chapter 1, verse 4, then they cannot be of the four animals, or Cherubim; because these were seen by John in this chapter together with the seven spirits, as distinct from them. Unless someone should say that in this symbolic vision, the same were seen by John as the seven spirits inasmuch as they are sent from God, and four of them seen at once as the four animals, inasmuch as they continually attend God, and bear His marks of dignity. For similarly the seven spirits are called in this chapter seven lamps, and presently in chapter v, verse 6, the same are called the seven horns of the Lamb. They were therefore seen at once as lamps and as horns. But since God abounds in angels and distributes offices among them, so that the heavenly court may be like an army of camps drawn up in array, hence it seems rather that some of them are Assistants, who bear God's marks of dignity, and these seem to be signified by the four animals; but others are Ministers, and these seem to be represented by the seven lamps, horns and spirits both of God and of the Lamb. Add that in what follows these seven spirits are clearly distinguished from the four animals. For in chapter vi, verse 1 and following, the individual four animals call S. John to the opening of the individual four first seals of the sealed book, that he may behold them; but the seven spirits sound on seven trumpets, and by sounding evoke the seven plagues of the world in chapter viii, verse 2, and chapter xvi, verse 1. Who then are these four Cherubim, and who these seven spirits, the citizens of heaven know, and we shall know, when we shall enter their court, and being associated with them shall enjoy them.
FULL OF EYES BEFORE AND BEHIND. — Ezekiel, chapter 1, verse 18, beheld these eyes in the wheels of the Cherubic chariot, not in the Cherubim themselves; but John in the animals themselves, namely the Cherubim: although Lyranus and from him our Prado, on Ezek. 1, 18, think that Ezekiel, equally as John, saw a multitude of eyes both in the Cherubim and in the wheels: for from the wheels, where they are expressed, it is to be understood that they were also, indeed by stronger reason, in the Cherubim; and therefore since in the wheels they were not living and human, but symbolic and as it were painted, such as are seen in the tail of the peacock, hence consequently such were also in the Cherubim themselves. But all others commonly take true eyes here: for so they are taken in the next chapter, verse 6, when he says that the Lamb has seven eyes; and such seem also to have been in the wheels of Ezekiel: "For the spirit of life was in the wheels;" they were therefore as it were living wheels, and consequently seemed to have living eyes. You will say: These eyes were turned together with the wheels by perpetual rotation through the earth, therefore they were not true, nor living; for they would have been struck against the earth and injured. Alcazar answers, that these eyes did not touch the earth, but were either disposed at the sides of the wheels, or were placed inwardly, and as it were enclosed by lattices, so that they could not be touched or injured. Whence also he rightly infers from this that these animals were nude: for they were "full of eyes before and behind," such as the Poets feigned Argus to be.
Now the sense is, "full of eyes before and behind," as if to say: These animals, namely these Angels, these Cherubim, are of most penetrating intellect and knowledge, both natural and supernatural; they see all things, past and future, so that they seem to be pure and mere eyes. Hence they are most wise and prudent in the administration of the world and the Church. For this cause, and by this symbol, the ancient Egyptians depicted God, and God's providence, as an eye resting upon a staff or sceptre. By the multitude of eyes, says Andreas of Caesarea, is signified the wonderful power by which the heavenly and blessed spirits are mighty to drink in the rays of divinity.
Mystically: A prelate, doctor, preacher must be full of knowledge and wisdom, both contemplative and practical, that like Argus he may be full of eyes.
AND THE THIRD ANIMAL HAVING A FACE AS OF A MAN. — Therefore by face he was distinguished from the others, namely that he had a human face, but the others had the face of a lion, calf and eagle: the third therefore was man. You will say: Why does he not call him a man, but an animal? I answer: Because he was one of the four animals: for the other three were animals, but the fourth was man, who is also an animal, but bipedal, erect and rational. Add.
Allegorically, Victorinus thinks that by the six wings of the four living creatures, that is, by the 24 wings (for six times four is 24), are signified the 24 books of the Old Testament, by which the faith and preaching of the New Testament are supported and fly through the whole world. Ambrose adds that the 24 thrones of the elders, that is, the 24 books of the Old Testament, have been converted into wings in the four living creatures of the New Testament, because we now spiritually understand those things which the Jews understood carnally, and thus we fly forth to divine things.
Tropologically, Joachim: The four living creatures are the four orders and states in the Church. The lion signifies the strength of the faith of the Apostles, the ox the unconquered patience and sacrifice of the Martyrs, the man the wisdom of the Doctors, the eagle the Virgins living angelically, and the Religious devoted to contemplation. These with two wings, namely penitence and mercy, veil their feet and their confusion; with two, namely humility and patience, veil their face and the praise of their good works; with two, namely faith and hope, they fly to heavenly things; they have eyes everywhere, because they look upon all things; before and behind, because they weep over things past, and foresee future eternal goods and evils.
Round about. — Many Bibles punctuate this differently, and join it to the preceding thus: "They had six wings round about, and within they are full of eyes." But the Roman editions refer both phrases to what follows, and read: "Round about and within they are full of eyes." "Within," that is, within the wings, as if to say: As much within the wings as without, as much inwardly as outwardly they are full of eyes. Thus he opposes the "round about" to what follows, "within." Since therefore "within" is the same as interior, intrinsic, within the wings, it follows that "round about" is the same as exterior, outside the wings, externally, all around. Alcazar adds that perhaps it was revealed to John that the living creatures, besides the multiple eyes which they had before and behind, were also inwardly full of eyes, which, if their innermost entrails were laid bare, would appear and be seen. All these things signify that the Cherubim are most perspicacious and provident in every direction, so that they appear to be nothing but eyes.
THE FOURTH LIKE A FLYING EAGLE. — "Flying," not in act, but in preparation; for it was extending and balancing its wings, standing in its place, as if ready to fly. "Flying" therefore is the same as one about to fly, or willing and preparing to fly.
Verse 8: Six Wings; They Rested Not Day and Night, Saying Holy, Holy, Holy
8. EACH OF THEM HAD SIX WINGS. — He alludes to the Seraphim of Isaiah ch. VI, v. 2. Therefore, with respect to wings, as also with respect to the words "Holy, holy, holy," these living creatures of John were similar to them. Wherefore, just as the Seraphim of Isaiah, with two they covered the face, with two the feet, with two they flew, that is, they had them extended as if prepared and ready to fly. See what was said on Isaiah VI.
Ezekiel saw the Cherubim equipped with only four wings, but Isaiah and John saw them with six; where Prado, Villalpando, and Pererius hold that both those of Ezekiel and these of John were entirely similar in their wings as in other respects — indeed, the same. Therefore the Cherubim of Ezekiel, besides their four wings, had two hands, which John here, just as Isaiah in chapter VI, calls wings. For that the Seraphim, besides wings, had hands, is clear from Isaiah VI, 6, where it is said: "One of the Seraphim flew to me, and in his hand a coal." Isaiah therefore and John call the very arms and hands of the angels wings, because what in man is the arm, this in a bird and angel is the wing. Whence also from "ala" (wing) is named "axilla" (armpit), that which is the hollow under the arm. Furthermore, that the living creatures of John had hands besides wings is clear from chapter V, v. 8, where each holds harps and bowls — surely not with feet, nor with wings, but with hands. But the contrary is truer, namely that hands are distinguished from wings, and likewise these living creatures of John and the Seraphim of Isaiah are distinguished from the Cherubim of Ezekiel in this respect, namely the number of wings: for those of Ezekiel were Cherubim, those of Isaiah were properly and truly called Seraphim; those of Ezekiel had four wings, but those of Isaiah and John had six. Besides wings, both those of Ezekiel and these of Isaiah and John had their arms and hands, as is clear from the places and verses already cited. So Alcazar, who also adds that the two wings with which they covered their face were inserted and joined in the manner of a cross, as is depicted the Seraph who fixed the sacred stigmata of the crucified Christ on St. Francis. Similarly Prado holds that with the two lowest wings joined in the manner of a cross, their thighs were covered; and thus they represented, indeed bore, the cross, as it were the standard and ensign of Christ.
Finally, the feet of all the Cherubim of Ezekiel were calf-like, that is, having a cloven hoof like a calf; Hieronymus Prado contends that the feet of these living creatures of John, as well as those of the Seraphim of Isaiah, were such. But John says nothing of the kind, nor does Isaiah; for although in many things the Cherubim and Seraphim were similar, yet in many they were also dissimilar. Wherefore, if with Alcazar and Prado we say these living creatures were of human form except for the face, it seems more fitting to give them human feet, not calf-like ones: for such are the feet of men and of angels when they appear or are depicted; and such were the Cherubim above the ark in the tabernacle of Moses.
This therefore was the figure and idea of these four living creatures: they were of human body and form, and consequently of human head and face, as it seems; this man is called a living creature because he had six wings, which belong to animals, namely birds; furthermore he was full of eyes, so that he seemed not so much a man as some new kind of animal.
Furthermore, the number six is a symbol of perfection: therefore the six wings in these four angels signify, as it were, the most perfect manner of flying, namely first, their supreme agility in every direction; second, elevation of mind and perspicacity for penetrating the highest and deepest things in God; third, swiftest obedience and execution toward God.
But somewhat bent and altered, so that the face of the first approached the likeness of a lion's face, and was similar to a lion; the second to a calf, the fourth to an eagle, but the third was wholly and perfectly human: for this form seems more becoming; second, in the rest of the body they were plainly men, namely bipeds and of erect stature; third, they had six wings, with two they covered their head, with two their feet, with two they flew; fourth, before and behind, under their wings and outside all around, they were full of eyes; fifth, they had hands, and in their hands bowls and harps, Apoc. V, v. 8; sixth, they had no rest, but continually sang to God: Holy, holy, holy; seventh, they were nearest to the throne of God, and surrounded and encircled it on four sides; eighth, they stood as if about to fly, ready for every nod of God, and eager to fly, that they might immediately execute God's commands.
Hence it follows that between the living creatures of John and the Cherubim of Ezekiel there is a sixfold difference: First, Ezekiel saw four faces on each living creature, John only one; second, with Ezekiel the first face was of a man, the second of a lion, the third of an ox, the fourth of an eagle: with John the first face is of a lion, the second of an ox, the third of a man, the fourth of an eagle; third, these of John, as also the Seraphim of Isaiah, had the feet of men, those of Ezekiel of calves; fourth, these of John, as also of Isaiah, had six wings: those of Ezekiel four — for they lacked the two with which the others covered their face; for they were going to war, namely to the destruction of Jerusalem: therefore they had to have eyes open, that they might see and strike the enemy; but these adore and praise God, whence from reverence of so great majesty they veil their eyes; fifth, these of John were in the very throne of God, and round about it: those of Ezekiel had above their head the firmament, as it were the footstool of God's feet; sixth, these of John had two hands, those of Ezekiel four.
THEY HAD NO REST. — In Greek οὐκ ἔχουσιν, that is, they have not, as if to say: I saw that these living creatures without ceasing continually praised God, content with mind and voice in crying out: Holy, holy, holy; because these angels assiduously with their whole heart and mouth proclaim and celebrate the Most Holy Trinity. The four Evangelists do the same, whom these four living creatures, namely these four angels, allegorically represent. For in the heavens through themselves, on earth through their four Gospels, they sing and preach to men nothing other than the faith, love, worship, and praise of the Most Holy Trinity. See what is the office, what is the occupation of the angels? what do they continually do? nothing else surely than to praise God. The Church imitates this in perpetual psalmody, and says with the Psalmist: "In the sight of the angels I will sing to thee;" this is what the pious and holy do, who always with heart and mouth sing: "I will bless the Lord at all times," whose life is the continual praise of God. They are the earthly angels: for God's praise is the leisured business of angels, and the busy leisure.
Therefore those of the angelic order are they who always praise God. There are in the Church penitents, there are those who devote themselves to works of mercy, there are those who teach, there are those who rule; but placed in the highest degree are those who assiduously, in adversity as in prosperity, praise God. Indeed the angels themselves taught us this very thing, namely to chant and to sing: Holy, holy, holy; or, what is almost the same, to sing: "Glory to the Father, and to the Son, and to the Holy Spirit." For the highest glory of the Most Holy Trinity is the highest holiness of the same. For, as Socrates relates, book VI, chapter XXXVI, when at Constantinople the Arians sang odes of their heresy, saying: "Where are they who say that three are one power?" St. John Chrysostom instituted that the Orthodox should sing in opposition the Trisagion and the Homoousion, and that alternately, as is done in choir. Then Socrates adds: "This too must be said, whence the custom of responsorial hymns in the Church took its beginning. Ignatius, third Bishop of Antioch in Syria after the Apostle Peter, having once conversed with the Apostles, saw a vision of angels praising the Holy Trinity through responsorial hymns, and handed down the manner of the vision to the Church of Antioch; whence this tradition flowed forth to all the Churches. And this is the reason for responsorial hymns," that is, those which are sung alternately by antiphons, as is done in choir. St. Ignatius therefore is the author of alternate psalmody, or of the choir. Therefore just as the angels in the heavens, so the faithful and the Saints in this life, as it were earthly angels, continually sing: "Glory to the Father, and to the Son, and to the Holy Spirit," or thrice Holy; they sing, I say, with their whole heart, mouth, and work, with their whole affection and spirit, as if they were saying:
If I had a hundred tongues, and a hundred mouths,
indeed if I alone had the mouths and tongues of all men and angels; if I had a heart so wide and vast that it could contain the hearts of all living things and all creatures: I would pour forth and lavish it and them, however great they might be, in the doxology of the Most Holy Trinity, because all this praise, in proportion to His dignity and merit, would be slight and of no value. He therefore who wishes to emulate and begin the life, office, and felicity of the angels, let him transcend earthly things, esteem as nothing all things both happy and unhappy, dwell in the heavens, and there with the holy angels perpetually celebrate and glorify God and the Most Holy Trinity, and say with St. Paul, Rom. XI: "O the depth of the riches of the wisdom and of the knowledge of God! how incomprehensible are His judgments, and how unsearchable His ways! For of Him, and by Him, and in Him are all things: to Him be glory forever. Amen." Our Father Nicolaus Serarius published a pious and erudite explanation of this doxology, "Glory to the Father, and to the Son, and to the Holy Spirit," in which he also teaches the practice of reciting and repeating the same in the manner of a rosary; that, just as in the rosary of the Blessed Virgin we recite fifty times "Hail Mary" and five times "Our Father," in the rosary of the Most Holy Trinity we should recite fifty times "Glory to the Father, and to the Son, and to the Holy Spirit," and five times "Our Father," so that we may thus continuously glorify Him.
Again St. Basil, explaining Psalm XXXIII, 1: "His praise shall always be in my mouth," asks how always, even in sleep, food, work, can we praise God? and he answers in two ways: First, "The thought, he says, which has once been impressed concerning God, and as it were sealed by a seal in the principal part of the soul, namely in the mind, can rightly be called praise of God always existing in the soul;" second, if one does all things to the glory of God, so that all his deeds and words, and every spiritual operation, have the force of praise. For whether the just man drinks, or eats, or does anything else, he does all to the glory of God. Such a one, even when he sleeps, his heart watches, according to the word of him who says in the Canticle: "I sleep, and my heart watches." For just as a kind of tenor of sound once produced, and continuing to ring in the ears for a long time, so are those images of thoughts conceived during the day which recur through sleep.
HOLY, HOLY, HOLY. — St. John alludes to the Seraphim of Isaiah; for with respect to wings and voices these four living creatures were similar to them, just as with respect to the four faces they were similar to the Cherubim of Ezekiel. For John seems to connect both visions, namely both that of Ezekiel and that of Isaiah, and to embrace them in his own.
Note first: For Holy, holy, holy, the Hebrew of Isaiah VI, 3, is קדוש קדוש קדוש kadosh, kadosh, kadosh, which signifies that which on account of its purity is separated from unclean and profane things, indeed from all other things, namely from all created things, and is holy, and therefore most highly to be venerated and adored; for the root קדש kadash signifies to separate, and to be separated, holy, and sacred.
Hence the Greek ἅγιος, that is holy, says Origen, and from him Bede, is said as if α, that is without, γῆ, that is earth. But thus it should be said ἅγιος with smooth breathing, not ἅγιος with aspiration. Rather therefore ἅγιος is the same as ἄγιος, that is, to be cultivated and venerated, namely a divinity or partaker of divinity.
The Latin sanctus is derived from sancire, that is, to confirm with the blood of a victim, as the ancients used to confirm their pacts and treaties with the same: but because it was unlawful to violate things thus sacredly and religiously entered into and confirmed, hence sanctum is the same as whole, incorrupt, undefiled, and inviolable.
Holy therefore is God the Father, holy God the Son, holy God the Holy Spirit. Hence the Church daily uses and celebrates this Trisagion in the sacrifice. See what was said on Isaiah VI, 3.
Furthermore, that in this Trisagion the mystery of the Most Holy Trinity is represented is taught by St. Basil, Epiphanius, and others whom Leo Castrius cites and follows, on Isaiah VI. Likewise Damascene. Pope Felix, the Council of Chalcedon, and the Second Council of Constantinople, which was the fifth general council, this decree was celebrated against Peter the Fuller, who added to the Trisagion: "Thou who wast crucified for us, have mercy on us." For instead of the Trinity he wished to introduce a quaternity: for he posited two sons, one immortal, the other mortal and crucified.
The Triophthalmos is born with onyx, expressing at the same time the eyes of a man, says Pliny, book XXXVII, chapter XI. The Triophthalmos, having three eyes mixed together and shining with one light, is a symbol of the Most Holy Trinity, which St. Gregory Nazianzen in his Odes calls φάος ἓν τριλαμπές, that is, one light shining with a triple flame (as it were eye).
Note: Holiness is itself the justice, rectitude, and perfection of the mind; and this consists in the conformity of the will and action with the eternal law, which is in the mind of God: on the contrary, sin, which is directly opposed to holiness, is nothing other than the deformity and transgression of the eternal law. For just as the natural perfection of things consists in this, that any thing is commensurate with its own rule, namely the idea according to which it was made: so moral perfection consists in the commensuration and adequation of the will with the eternal law, according to which one ought to act. For just as the idea in the mind of God is the measure of the natural perfection of every created thing: so the eternal law in the mind of God is the measure of moral perfection and holiness of rational nature in all good works. For he is perfect and holy whose volitions and actions plainly accord with the eternal law. Wherefore since the divine will is the same as the divine mind and the eternal law, it follows that He Himself is essentially uncreated and infinite holiness, so that the holiness of creatures, namely of all the angels and men, compared to the divine, is as nothing, and as it were a kind of impurity: just as the entity, power, wisdom, and dominion of creatures compared with the entity, power, wisdom, and dominion of God, is but a shadow of entity, power, wisdom, and dominion. Whence Christ, Matt. XIX: "Why askest thou Me about the good? One is good, God." And in the doxology of the Mass: "Thou alone art Holy, Thou alone art Lord."
Hence secondly, holiness is innocence itself and purity from every stain, says St. Dionysius, ch. XII On the Divine Names; and the Apostle, I Cor. VII, says that a virgin is holy, that is, chaste and pure in body and spirit; for just as moral stain and blemish consists in the deformity of action from the eternal law: so moral beauty, purity, and holiness consists in the conformity of actions with the eternal law. Wherefore God is holy because He is most pure spirit. Hence the angels, because they share this purity above others, are most holy; men also, the more they call away the mind from the contact, attachment, and love of earthly things — as being dross-like, sordid, and most vile — and raise and draw it to God and divine things, the more holy they are and become. For holiness consists in the contact and love of divine things, as being spiritual and most pure, namely in conjunction with God. This also makes men spiritual, heavenly, angelic, and divine.
Hence thirdly, holiness is the very integrity of the mind, virtue itself, especially charity, grace itself, glory itself: for all these things are commensurate with the eternal law. For this reason in Psalm CXLIV, God is called "just in all His ways, and holy in all His works," because in all things He shows some signal virtue, namely either mercy and beneficence, or justice and the vindication of crimes. Thus God in the work of the incarnation and redemption of men showed Himself most holy, that is, most highly merciful and beneficent: as one who, as if forgetful of so many offenses and injuries of men, sent His Son in the flesh — indeed, into the death of the cross — to sanctify them and reconcile them to Himself, which these Seraphim of Isaiah and John especially regard. This is what the Psalmist says: "Confession and beauty in His sight, holiness and magnificence in His sanctification," Psalm XCV, 6. And Moses, Exodus XV, 11: "Who is like to Thee, glorious in holiness, terrible and praiseworthy, doing wonders?" Now because charity and divine love is holiness, hence, as divine love is twofold, namely essential, common to the three persons, and notional, proper to each: so holiness is also twofold. For the Father and the Son, loving each other with immense love, produce notional love, and that most holy: which therefore is called the Holy Spirit, because the Father and the Son, His producers and breathers, are most holy, and through most chaste and most holy love produce and breathe Him forth.
To this divine and immense holiness, as it were to a most sacred deity, we owe the highest reverence, worship, and adoration through sacrifices, prayers, oblations, vows, etc.; likewise the highest gratitude, love, and obedience, because He has freed us sinners from sin and made us partakers of His holiness through Christ; furthermore the highest imitation: for God wills that we imitate not His omnipotence, omniscience, magnificence, etc., but His goodness and holiness. For this makes us just, holy, pleasing to God, indeed sons and heirs of God. Hence He Himself decrees Lev. XI: "You shall be holy, because I am holy." And Christ Matt. V, 48: "Be therefore perfect, as also your heavenly Father is perfect." And the Apostle, Heb. XII, 14: "Follow peace with all men, and holiness, without which no man shall see God." Wherefore although the world is as it were a kind of temple of divinity sanctified by His presence, that we may behold Him everywhere present, creating, sustaining, providing for, and adorning all things, that we may everywhere venerate, praise, and celebrate Him, and always think of ourselves as dwelling in His presence as in some sacred temple: yet properly and with greater reason the temple of God is the holy soul, according to that of the Apostle: "For you are the temple of the living God, as God says: I will dwell in them, and walk among them, and I will be their God, and they shall be My people," II Cor. VI, 16.
Wherefore we must often withdraw into the depth of the soul, and there, with all other thought and care set aside, holily worship and venerate God present and indwelling through grace, according to our measure. For the holiness of the soul is faith, hope, charity, religion, prayer, patience in adversity, continence, and the other virtues. Whence St. Gregory, book VI, on chapter XVI, book I of Kings: "Sanctification, he says, of the body is chastity; sanctification of the mind is charity and humility." To this the golden saying of St. Basil invites and stirs us, in his homily On the Holy Spirit: "God, he says, is every one of the Saints. For it was said to them by God: I have said: You are gods, and all sons of the Most High; and: The God of gods (namely of the saints) has spoken, and the God of gods (namely of the saints) shall be seen in Sion. But it is necessary that He be a divine spirit, and from God, who is to the gods the cause of divinity." And St. Bernard, epistle 23 to Atto: "God, he says, although He is wonderful in His majesty, deigns even to appear glorious in His Saints, lest He alone should have the glory." The same in sermon 25 among the lesser ones: "There are three things, he says, which make a man holy: a sober diet, a just act, a pious sense, etc. There are three things which make the death of the Saints precious: rest from labor, joy in newness, security of eternity." Finally, for this end the Holy of Holies, Christ the Lord, came into the world, that "we may serve Him in holiness and justice before Him, all our days," Luke I, 75. It is therefore our task by a holy life to sanctify the divine holiness, and to exhort and lead all to the same holiness, and so to propagate and celebrate among all throughout the whole world the most holy name and glory of God. This is the true and consummate holiness.
Symbolically, the Trisagion contains not only the mystery of the Most Holy Trinity, but the whole Apostles' Creed and the whole Evangelical doctrine. For when the Seraphim acclaim to the eternal Father, "Holy," they signify that the holiness of the Father is shown in the creation of the world; when they acclaim "Holy" to the Son, they signify His holiness in the redemption of the world; when they acclaim "Holy" to the Holy Spirit, they signify that He is the sanctifier and beatifier of the Church, because in these three works, of creation, redemption, and sanctification (to which are referred the twelve articles of the Creed and the whole Gospel) appears the threefold holiness of the three persons; and because in these the omnipotence of God and His universal dominion appears, hence is added by the living creatures: "Lord God Almighty." So Alcazar. In the Lauretan and Spanish copies ἅγιος, that is holy, is repeated nine times, perhaps to signify that to each of the three persons "holy;" is acclaimed thrice; for each is thrice holy, that is, most holy, as also thrice blessed, that is most blessed, so that it may be signified that the Most Holy Trinity is acclaimed all-holy by the nine, that is by all the choirs of Angels. But the true reading is that "holy" should only be read three times, as it is read in Isaiah vi.
WHO WAS, AND WHO IS, AND WHO IS TO COME. — See what is said on chapter 1, verse 4; here however the order is changed somewhat, for in chapter 1 he places first "who is": for he says: "Who is, who was, and who is to come." Alcazar gives the reason for the transposition: In chapter 1, he says, by this triple name is noted God's providence concerning the Church, as if to say: Now indeed He "is" the Redeemer, who once "was" the promiser and figurer, and at last "is to come" that He may fully perfect His work. But here it is treated of the mystery and doxology of the Most Holy Trinity: hence it was fitting to begin with "who was," who is the Father; for He is the Ancient of Days, who was before the world, and before all ages. Again the order of those three works, which are attributed to the three persons, is this: creation, redemption, and perfect sanctification. "Who was" refers to creation; "who is," to redemption, "and who is to come," to the sanctification of the Church, or rather to its beatification and glorification, as I said on chapter 1.
Verses 9-10: The Elders Fell Down and Cast Their Crowns Before the Throne
9. AND WHEN THOSE ANIMALS GAVE GLORY, AND HONOUR, AND BLESSING — by crying out: "Holy, holy, holy;" these therefore three, "glory, honour and blessing," are the same as the Trisagion, or the threefold "holy." For by repeating this to the Most Holy Trinity, they supremely glorified, honoured and blessed Him, that is, they praised and celebrated the holiness of God which He has in Himself.
To Him who liveth forever and ever — as if to say: Who not only lives in Himself, but also is the very uncreated and eternal life, and the cause of the life of all Angels, men and animals: of life, I say, both natural and supernatural through grace, and glorious and blessed. This is what is said in John 1, 4: "In Him was life, and the life was the light of men." And Psalm xxxv, 10: "With Thee is the fountain of life."
10. THE TWENTY-FOUR ELDERS FELL DOWN BEFORE HIM THAT SITTETH ON THE THRONE, AND ADORED. — Alcazar takes the adoration as the sacrifice of the Mass. For the 24 elders, he says, are the priests of the Church, who through the sea of glass, that is through penance, prepare themselves for this sacrifice, which contains the most excellent adoration of God and the glorification of the Most Holy Trinity, on account of the most precious victim most pleasing to God which is offered to Him, namely His only-begotten Son Himself; whence in the Canon it is called "sacrifice of praise." This is the mystical sense, not the literal. For literally he is speaking of the chief Saints of both Testaments, who already blessed in heaven see, adore and celebrate God, and the three divine persons.
Note here a triple gesture of reverence, which marks the wonderful humility and veneration of the elders: for first, they fall down and cast their faces upon the earth as if to kiss the ground; secondly, they adore; thirdly, they cast their crowns before God. The first signifies eager haste and profound reverence; the second, the just worship of latria due to God; the third, the entire truth, sincerity and gratitude of soul, while they put off their crowns and all dignity, and as it were abdicate them from themselves, and resign and give them back to God, as to their true Lord.
THEY CAST (Syriac, they advanced; Arabic, they put down, they left) THEIR CROWNS BEFORE THE THRONE — as if bringing back to God their kingdom which they obtained in heaven, their victories, triumphs and crowns received from Him: just as the Roman triumphators ascended the Capitol, and after the triumph dedicated the triumphal crowns to Jupiter Capitolinus, as it were to their author, as Alexander ab Alexandro testifies, book VI Genial., chapter vi. Thus Rupertus here, book IV, near the end: "Considering, he says, that not by their own merits, but by the prevenient and subsequent mercy of grace, they obtained crowns, etc., they themselves do not make light of their dignity, and the whole of what they have merited, with humble reverence they attribute to Him. They cast therefore before the throne their crowns, that is, whatever of virtue, whatever of dignity they have, with thanksgiving they offer to God." Thus the Pontiff bore engraved on his tiara, "Holy to the Lord," as if he were saying: All my priestly dignity, all my pontifical consecration and sanctity, comes to me from God; whence publicly and continually I profess this my pontifical sanctity not to be mine, but God's, indeed that I have been consecrated pontiff for this, that I may continually preach and celebrate it. Let earthly kings and princes learn from these 24 elders, who are kings in heaven, to bring back their wealth, sceptres and kingdoms received from God, and to offer them, that they may use them according to God's will, in obedience and worship: thus shall they be happy and long-lived, indeed eternal, as God promises them in Deuteronomy xvii, 14, Wisdom VI, 22.
Wherefore "in ancient times," says Pliny, book XVI, chapter IV, "no crown was given except to God. For this Homer attributes them only to heaven, and to war as a whole: but to none personally, not even in contests."
Alcibiades in Plato, dialogue 3, after he had offered a crown to Socrates, said that he would dedicate crowns to the gods, and all things which are wont to be given, if he should see that day on which those things should be done which were said by Socrates. Hence Tertullian, book On the Soldier's Crown, teaches that Christians ought not to use crowns, because they are used by "those whom the world believed to be gods." For a crown first is a symbol of perfection and completion. But God alone is most perfect, and the crown and complement of all things. Secondly, of victory and triumph; thirdly, of felicity; fourthly, of empire and kingdom; fifthly, of majesty and glory: which originally and fully belong to God alone, and from Him are derived and communicated through streams to creatures, especially to the Saints. Thus crowns to S. Cecilia and S. Valerian woven of lilies and roses an angel brought down from heaven, as it were laurels of virginity and martyrdom, and tokens of Christ, in whose roses the blood blossoms, and in whose lilies the body whitens, saying: "Keep these crowns with an immaculate heart and pure body, because from the Paradise of God I have brought them to you." Thus have the Acts of S. Cecilia, and from them S. Aldhelm, On Virginity, XXIII. "Let each one now contend, let them receive crowns, either white from work, or purple from passion," says S. Cyprian, epistle 9.
Furthermore, S. John here alludes to book IV of Esdras II, verse 46, where Esdras saw a most beautiful young man, namely the Son of God, placing crowns on the heads of the Saints, of which elegant vision I shall say more at chapter vii, 13.
Thus literally all the Saints offered and resigned to God their merits and their crowns. Isaiah, chapter xxvi, verse 12: "O Lord, Thou wilt give us peace: for Thou hast wrought all our works for us." Jeremiah, chapter xvii, verse 14: "Save me, and I shall be saved, for Thou art my praise. And I have not been troubled following Thee my pastor: and the day of man I have not desired, Thou knowest." The royal Prophet, Psalm xv, 5: "The Lord is the portion of my inheritance and of my cup, Thou art He who shalt restore my inheritance to me." And Psalm cxiii, 9: "Not to us, O Lord, not to us, but to Thy name give glory." And Psalm lxi, 8: "In God is my salvation and my glory: God is my help, and my hope is in God." And Psalm iii, 3: "But Thou, O Lord, art my upholder, my glory, and the lifter up of my head." Furthermore, his son and successor in the kingdom Solomon, I Paralip. xxix, 11: "Thine, he says, O Lord, is the magnificence, and the power, and the glory, and the victory, and to Thee is praise; for all that is in heaven and on earth is Thine: Thine, O Lord, is the kingdom, and Thou art above all princes. Thine are the riches and Thine is the glory, Thou rulest over all: in Thy hand is virtue and power: in Thy hand is greatness and dominion over all." Daniel chapter ix, verse 7: "To Thee, O Lord, is justice, but to us confusion of face: to Thee mercy and propitiation."
So also the Blessed Virgin: "My soul, she says, doth magnify the Lord, because He that is mighty hath done great things to me, and holy is His name." And Judith, when Holofernes was killed, chapter xvi, verse 3: "The Lord is He that crusheth wars, the Lord is His name." And Moses with the Hebrews, when the Red Sea had been crossed and Pharaoh drowned, Exodus xv, verse 1: "Let us sing to the Lord; for He is gloriously magnified: the horse and the rider He hath thrown into the sea. The Lord is my strength and my praise, and He is become salvation to me," etc.
And S. Peter, epistle I, chapter 1, 3: "Blessed be God, and the Father of our Lord Jesus Christ, who according to His great mercy hath regenerated us unto a lively hope, by the resurrection of Jesus Christ from the dead, unto an inheritance incorruptible, and undefiled, and that cannot fade, reserved in heaven for you." And S. James, chapter 1, verse 17: "Every best gift, and every perfect gift, is from above, coming down from the Father of lights." And S. Paul, Ephesians chapter 1, 3: "Blessed be God and the Father of our Lord Jesus Christ, who hath blessed us with every spiritual blessing in heavenly places in Christ, as He chose us in Him before the foundation of the world, that we should be holy and unspotted in His sight in charity. Who hath predestinated us unto the adoption of children through Jesus Christ unto Himself, according to the purpose of His will, unto the praise of the glory of His grace, in which He hath graced us in His beloved Son." And II Corinthians IV, 7: "We have this treasure in earthen vessels, that the excellency may be of the power of God, and not of us."
Thus S. Agnes set in the flames resigned to God the crown of virginity and martyrdom, saying: "Almighty, adorable, worshipful, awesome Father of our Lord Jesus Christ, I bless Thee, because through Thy only-begotten Son I have escaped the hands of impious men, and have passed by an unpolluted path the filthiness of the devil. I bless Thee, Father to be praised, who even amid the flames permittest me undaunted to come to Thee. Behold, what I believed I now see; what I hoped, I now hold; what I longed for, I embrace. I confess Thee with lips and heart, I desire Thee with all my bowels. Behold, I come to Thee, the living and true God." Thus relates S. Ambrose, book IV, epistle 34.
Thus B. Agatha, when she had overcome the cutting off of her breast, the prison, the fire, etc., now giving up her soul with hands stretched out to heaven: "O Lord, she said, Jesus Christ, good master, I give Thee thanks, because Thou hast made me to overcome the torments of the executioners: command me, O Lord, to come to Thee, whom I ineffably thirst for, and to Thy unfading glory happily to attain." For, as S. Augustine says, what are our good works other than God's gifts? When therefore God crowns our goods, what does He crown but His own gifts? This is the truth, by which the vanity of glory is put to flight.
For the Saints, when they see in themselves anything of good, see equally that it is from God, not from themselves: whence they do not grow proud, but rather humble themselves more under God. Let us therefore continually say with the Psalmist, Psalm cii: "Bless the Lord, O my soul, and let all that is within me bless His holy name. Bless the Lord, O my soul, and forget not all His benefits. Who forgiveth all thine iniquities, who healeth all thine infirmities. Who redeemeth thy life from destruction, who crowneth thee with mercy and compassions." Where S. Augustine: "Let us rejoice, he says, because we have conquered. We who in ourselves were conquered, in Him (God) have conquered. Therefore He crowns thee, because He crowns His own gifts, not thy merits." This is true wisdom, if thou knowest what thou art of thyself, what of God, what in thee is thine, what God's. Of thyself thou art an abyss of nothing, of ignorance and of sin. Of God thou art man, wise, holy, etc. These therefore give to God, those to thyself. The more clearly thou perceivest this, and the more fully thou hast effected it, the wiser and holier, as well as the humbler thou shalt become.
Verse 11: Thou Art Worthy, O Lord Our God, to Receive Glory and Honour and Power
11. SAYING: THOU ART WORTHY, O LORD OUR GOD, TO RECEIVE GLORY, AND HONOR, AND POWER. — Just as the four living creatures sang the Trisagion to God, so in imitation of them the 24 elders sing the same here (whence certain Greek manuscripts add here: "Because Thou art holy"). For "power" here means the same as the blessing and praise of His power, by metonymy. Just as in chap. 5, ver. 12, it is said: "Worthy is the Lamb to receive power and divinity," that is, the praise and doxology of His power and divinity. For "power" the Greek has δύναμιν, that is, strength; as if to say: Worthy art Thou, O Lord, to receive from our mouths, and from those of all men and angels, the confession and praise of Thy immense might and strength, by which Thou hast created all things, and by which Thou hast made us and other faithful ones subject to us into victors: Thou art worthy that this Thy power and strength be praised and celebrated by all. The Greek contains several titles of God. For it has: ἄξιος εἶ, ὁ Κύριος καὶ Θεὸς ἡμῶν ὁ ἅγιος, that is, Thou art worthy, O Lord and our holy God, to receive, etc.
BECAUSE FOR (through) THY WILL THEY WERE ("were," that is, existed, came into being, received their essence and existence, since, as follows, they were made out of nothing) AND WERE CREATED. — For the τὸ "and" is exegetical, and explains the τὸ "were," as if to say: "They were, and," that is, "they were created." Others say that "were" means: they have been preserved and are preserved, as if they were giving thanks to God for a twofold benefit, namely creation and conservation; for there follows: "And were created." Secondly, several read for ἦσαν (that is, "were") εἰσι, that is, "are"; which reading is the easiest and clearest. So Vatablus reads, and Erasmus, and many others. Thirdly, Ansbertus says: "They were," meaning, the creatures existed before creation in the eternal ideas of the divine mind, in God's eternal decree, by which from all ages He had decreed that they should be created by Himself in time. Whence he adds the execution of this decree, saying: "And they were created."
Fourthly, Alcazar refers the τὸ "were" to the being of nature, but "and were created" to the being of grace, by which nature, lost through sin, has been as it were newly created and restored; as if to say: men owe to God not only the being of nature, which all creatures received through the ancient production in Genesis, but also the new being of grace, which has been imparted to them when they were made new creatures, as St. Paul says, and partakers of the divine nature, as St. Peter says. But in that case he should rather have said "recreated," or "newly," or "again created," not absolutely "were created": for this signifies the work of the first creation, by which God produced and founded all things out of nothing. Furthermore, under this root, as it were, these elders understand at the same time the work of recreation, or redemption, of grace and salvation. For this reason they cast their crowns before the throne, as if attributing their merits and salvation to God, as if to say: Thou, O Lord, art the creator and author of all things, of all goods both natural and supernatural; therefore we owe Thee our glory. To Thee we offer and refer ourselves and all that is ours; nay rather, we render to Thee not what is ours, but what is Thine.
Finally, Alcazar notes that everything here alludes to the temple and the vessels of Solomon's temple, except that the ark, being Mosaic, is turned into a heavenly bow, namely the most beautiful rainbow of Christ; and in place of the table of the showbread there is the sealed book which He who sat upon the throne held in His hand; in place of the altar of incense there are the golden vials full of odors, chap. 5, ver. 8; in place of the altar of holocausts there is the adoration of the 24 elders, that is, the sacrifice of the Mass.
And so in the Old Testament these nine things were illustrious: first, the throne of God; second, the ark of the covenant; third, the dignity of the chief priests descended from Aaron; fourth, the teaching of the divine law which was preached there; fifth, the golden candelabrum with seven lamps; sixth, the table of the showbread; seventh, the bronze sea; eighth, the huge Cherubim which Solomon made; ninth, the sacrifices which were offered to God. To these have succeeded in the New Testament, in the same order, just as many more illustrious things, equally corresponding, which John here recounts. For first, the throne of God here is the Cherubim and the mercy-seat, not corporeal and old, but spiritual and new, namely Christ and His faithful Christians; second, in place of the ark of the covenant there appeared a heavenly bow of emerald; third, in place of the 24 chief priests, 24 elders are substituted here; fourth, in place of the teaching of the law, thunders and lightnings are heard; fifth, in place of the seven lamps of the candelabrum, seven heavenly lamps are substituted; sixth, in place of the table of the showbread, a wondrous sealed book is set forth in the hand of the Most High; seventh, in place of the bronze sea, a glassy sea is set before the eyes; eighth, in place of Solomon's Cherubim, four wondrous and most mystical living creatures stand before God; ninth, in place of the ancient bloody victims, the unbloody sacrifice of the Mass is substituted.
These things are aptly applied, but mystically, not literally, as Alcazar would have it. Add that it is not very fitting that the ark be transformed into a bow, the table into a book: for although grammatically, or as far as letters and characters are concerned, the word arca (ark) easily passes over and is changed into the word arcus (bow), the thing itself does not: for the form and figure of the ark is one thing, and that of the bow, especially of a rainbow, is quite another. Thus we see learned men sometimes, while pursuing more minutely and zealously certain little allusions and elegancies either grammatical or historical, departing from the solid and true sense of holy Scripture. The rest correspond aptly enough to one another: but they are to be taken literally not of the earthly temple, that is, the Church, but of the heavenly. For Solomon's temple, just as it allegorically signified and represented the Church militant, so anagogically it signified and represented heaven, or the Church triumphant, of which St. John here treats literally.