Ezekiel 1

Ezekiel 1:1

Basil of Caesarea: We believe that the Spirit is present everywhere, while the rest of the bodiless powers are circumscribed by place. — ON THE HOLY SPIRIT 23:54

Gregory of Nazianzus: What would you say of Isaiah or Ezekiel, who was an eyewitness of very great mysteries, and of the other prophets: for one of these saw the Lord of Sabaoth sitting on the throne of glory and encircled and praised by the six-winged seraphim, and was himself purged by the live coal and equipped for his prophetic office; and the other describes the cherubic chariot of God, and the throne on them, and the firmament over it, and him that showed himself in the firmament, and voices and forces and deeds. And whether this was an appearance by day, only visible to saints, or an unerring vision of the night, or an impression on the mind holding converse with the future as if it were the present or some other ineffable form of prophecy, I cannot say; the God of the prophets knows, and they know who are thus inspired. — ON THEOLOGY, THEOLOGICAL ORATION 2(28).19

Gregory the Dialogist: The custom of prophetic speech is to first describe the person, time, and place, and afterward begin to speak the mysteries of prophecy, so that in order to demonstrate the truth more solidly, it first fixes the root of the history, and then brings forth the fruits of the spirit through signs and allegories. Ezekiel therefore indicates the time of his age, saying: “And it came to pass in the thirtieth year, in the fourth month, on the fifth of the month.” Also announcing the place, he adds: “When I was in the midst of the captives by the river Chobar, the heavens were opened, and I saw visions of God.” — Homilies on Ezekiel, Book 1, Homily 2

Gregory the Dialogist: But the first question arises for us: why did he who had said nothing yet begin thus, saying: “And it came to pass in the thirtieth year”? For “and” is a word of conjunction, and we know that a subsequent word is not joined except to a preceding word. Therefore, he who had said nothing—why does he say “And it came to pass,” when there is no word to which he might subjoin what he begins? In this matter it must be observed that just as we perceive corporeal things, so the senses of the prophets perceive spiritual things, and those things are present to them which seem absent to our ignorance. Whence it happens that in the minds of the prophets interior things are so joined to exterior things that they see both at once, and in them there occurs simultaneously both the word which they hear within and that which they speak outwardly. Therefore the reason is clear why he who had said nothing began saying: “And it came to pass in the thirtieth year”—because he joined this word which he brought forth outwardly to that word which he had heard within. Therefore he continued the words which he brought forth to the inner vision, and for this reason he begins saying: “And it came to pass.” For he subjoins what he begins to speak outwardly, as if that which he sees within were also outside. — Homilies on Ezekiel, Book 1, Homily 2

Gregory the Dialogist: Now what is said about his receiving the spirit of prophecy in the thirtieth year indicates something we should consider, namely that according to the use of reason, the word of teaching is not available except at a mature age. Hence the Lord Himself at the twelfth year of His age, sitting in the temple among the teachers, wished to be found not teaching but questioning. For so that men would not dare to preach at a weak age, He who through His divinity always teaches the angels in heaven deigned to question men on earth in the twelfth year of His age. For since He Himself is the wisdom of God, the angels live by seeing Him, by which they are satisfied with eternal blessedness. Moses also admonishes this under the mystery of allegory, saying: “You shall not plow with the firstborn of an ox.” For we understand the firstborn of an ox to be good work in the weak age of our first time. Yet in this we must not plow, because when the times of our adolescence or youth are first, we must still refrain from preaching, so that the plowshare of our tongue does not dare to break up the soil of another’s heart. For as long as we are weak, we ought to contain ourselves within ourselves, lest while we show forth tender goods too quickly, we lose them, because even planted saplings, if they have not first been rooted in the earth, wither more quickly when touched by hand; but if they have once fixed their root, the hand touches them, and yet does no harm; winds push against them, yet those pushing do not injure them. And constructed walls, if pushed, collapse, unless they have first been dried of their moisture. Therefore the mind, as long as it has not been perfectly dried from the moisture of its depravity, ought not to be touched by the hand of another’s tongue, lest before it fully perceives, it lose its solidity, lest when pushed it fall, lest like a sapling without roots, while it is shaken more than it can bear, it wither. Therefore only those things that are firm should be shown as an example. For the mind must first grow strong, and afterward be displayed for the benefit of neighbors, when now it neither falls down when lifted up by praise, nor wastes away when struck by blame. For even though it is said to Timothy: “Command these things and teach; let no one despise your youth,” it should be known that in sacred speech sometimes adolescence is called youth. Hence it is written: “Rejoice, young man, in your youth.” Therefore the prophet, to show of what authority he is in preaching, is described as being of a mature age, so that life and spirit and all things that are fitting for preaching may be seen to accord with him.

Neither should anyone be troubled against these things by the fact that Jeremiah and Daniel received the spirit of prophecy as boys, since miracles are not to be taken as examples for regular practice. For the Almighty God both makes the tongues of infants eloquent and perfects praise from the mouths of infants and nursing children. But it is one thing what we learn from the use and discipline of teaching, another what we know from a miracle. — Homilies on Ezekiel, Book 1, Homily 2

Gregory the Dialogist: Now indeed if it is asked whether something mystical might be indicated in the very expression of that age itself, it is not absurd that the prophet should show the Lord, whom he announces in words, also by the very time of his own age. In the thirtieth year of the prophet Ezekiel the heavens were opened, and he saw visions of the Lord beside the river Chebar, because in approximately the thirtieth year of His age the Lord came to the river Jordan. There therefore the heavens were opened, because the Spirit descended in a dove; a voice also sounded from heaven, saying: “This is my beloved Son, in whom I am well pleased.” — Homilies on Ezekiel, Book 1, Homily 2

Gregory the Dialogist: But the Hebrew words themselves are also very useful to us for interpreting the mystery. For Chobar is interpreted as heaviness or weight; Ezekiel as the strength of God; Buzi as despised or contempt; the Chaldeans as those who capture or as demons. Therefore Ezekiel came to the river Chobar; for since Chobar is called heaviness or weight, what is fittingly designated by the river Chobar except the human race? Which flows from birth to death, and is heavy to itself from the sins which it both commits and carries, because, as it is written: “Iniquity sits upon a talent of lead.” For every sin is heavy, because it does not permit the soul to be lifted up to heavenly things. Hence it is also said through the Psalmist: “Sons of men, how long will you be heavy of heart?” But it is written of the Lord that he himself is the power of God and the wisdom of God. Therefore Ezekiel came to the river Chobar, because the strength of God through the mystery of his incarnation deigned to draw near to the human race bearing the burdens of its sins, which from its birth daily flows toward death, as it is said of him through the Psalmist: “And he shall be like a tree which is planted by the streams of waters.” Indeed, he was planted by the streams of waters, because he was incarnate near the falls of the flowing peoples. Now we said that Ezekiel is interpreted as the strength of God, but Buzi as despised. But Ezekiel is the son of Buzi, because the only-begotten of God deigned to be incarnate from that people whom the Lord despised on account of the fault of their unfaithfulness. Therefore the strength of God is born from contempt or being despised, because our Redeemer deigned to assume humanity from a faithless and despised people. But he came into the land of the Chaldeans. The Chaldeans, as we said, are interpreted as those who capture or as demons. For the wicked, because they both commit iniquities themselves and by persuading draw others to iniquity, are certainly those who capture. They are also rightly interpreted as demons, because those who by persuading draw others to iniquity take upon themselves in their own persons the ministry of demons toward iniquity, although they are not demons by nature. Therefore the strength of God came into the land of the Chaldeans, because the Only-begotten of the Father appeared among those who had flowed toward sin in themselves and were drawing others captive to sins. — Homilies on Ezekiel, Book 1, Homily 2

Jerome: [Daniel 10:4] “And in the twenty-fourth day of the first month, I was beside the great river which is the Tigris.” Ezekiel also had seen a great vision beside a river, the Chebar (Ezekiel 1:1). And it was by the stream of the Jordan that the heavens were opened to the gaze of our Lord and Savior and also to John the Baptist (Matthew 3:1-17). Therefore those critics should leave off their foolish objections who raise questions about the presence of shadows and symbols in a matter of historical truth and attempt to destroy the truth itself by imagining that they should employ allegorical methods to destroy the historicity of rivers and trees and of Paradise. — St. Jerome, Commentary on Daniel, CHAPTER TEN

Jerome: The Prophet Ezekiel was led captive with Joachin king of Judah to Babylon, and he prophesied there to those who were captives with him, to those repenting that they had willingly handed over the prophecy of Jeremiah to enemies, and yet saw the city Jerusalem to stand, which he had predicted would fall. And in his thirtieth year of age, and in the fifth year of the captivity, he began to speak to his fellow captives. And at the same time, though later, this one in Chaldea and Jeremiah in Judea prophesied. His style is neither greatly eloquent nor excessively rustic, but properly proportioned between both. And he was a priest, as also was Jeremiah, the beginning and ending of the book being wrapped in great obscurities. But also the common edition of him does not differ much from the Hebrew one. Because of that I greatly wonder what was the cause, that when we have the same translators in all the books, in some they translated the same things, in others, different things. Therefore, read this also according to our translation because, by being written in words with spaces, it gives a clearer meaning to readers. And if my friends also mock this, say to them that no one restrains them from writing. But I do not respect him who follows them, which is more clearly said in Greek, as they are called insult-swallowers (φαγολοιδοροι).

Jerome: Truly our Lord and Savior Jesus Christ is prefigured, who came to baptism at the age of thirty years, which in a man is the perfect age. — COMMENTARY ON Ezekiel 1:1.1

Jerome: You must understand that the heavens were opened not by the firmament being divided but by the faith of the believer, for the one to whom these things are heavenly is the one to whom mysteries are disclosed. At the baptism of the Savior, when the Holy Spirit descended on him in the form of a dove, we read that “the heavens were opened.” — COMMENTARY ON Ezekiel 1:1.1-2

Jerome: (Chapter 1, Verse 1) And it came to pass in the thirtieth year, in the fourth month, on the fifth day of the month. The thirtieth year is not, as many think, the age of the prophet, nor the Year of Jubilee, which is the year of remission; but from the twelfth year of King Josiah of Judah, when the book of Deuteronomy was found in the temple of God, until the fifth year of the captivity of Joachin, also known as Jeconiah, when he was led with his mother to Babylon, along with Daniel and the three young men, and Ezekiel (who was among the first captives of the tribe of Judah) when the wrath of God was poured out on Jerusalem (2 Kings 22; 2 Chronicles 34; 2 Kings 24). But according to the mystical interpretation, the Lord and Savior is prefigured, who came to baptism at the age of thirty (Luke 3), which is the age of perfection in man. Therefore, in the book of Numbers, according to the Hebrews and not as contained in the Septuagint, the priests begin to minister in the tabernacle at the age of thirty and not at the age of twenty-five (Numbers 4). In this sign, Joseph also preceded when he distributed grain to the hungry people in Egypt (Genesis 41), and John the Baptist came to the banks of the Jordan and preached the baptism of repentance (Luke 3). And what is written, in the fourth, the sentence is pending, it is understood in the month. For immediately it follows, in the fifth month. And to make it more clear, they added Seventy before. — Commentary on Ezekiel

Origen of Alexandria: It was not enough for one heaven to be opened; a greater number was opened, so that the angels descended not from one, but from all the heavens on those who were to be saved. — HOMILIES ON Ezekiel 1:7

Theodoret of Cyrus: He said that the heavens were open, not in reality or in deed but through spiritual contemplation. — COMMENTARY ON Ezekiel 1:1

Ezekiel 1:2

Gregory the Dialogist: Ezekiel indicates the time, adding: “On the fifth of the month, this is the fifth year of the captivity of King Joachin.” And so that he might properly indicate the person, he also relates his lineage. — Homilies on Ezekiel, Book 1, Homily 2

Jerome: The Holy Spirit descended on Christ and remained; he descends on people, assuredly, but does not remain. Furthermore, in the scroll of Ezekiel, who is properly a type of the Savior—no other prophet, I mean of the major prophets, is called, “Son of man”; the title is given strictly to Ezekiel. — HOMILIES ON Mark 75 (Mark 1:1-12)

Jerome: To both Daniel and Ezekiel who were in Babylon by the river, the sacraments of the future were unfolded, I mean in the purest of waters, so that the power of baptism could be shown. — COMMENTARY ON Ezekiel 1:1.3

Jerome: So that we can discern and understand the visions of God, it is necessary for us to have the hand and strength of God on us. — COMMENTARY ON Ezekiel 1:1.3

Jerome: (Verse 2) While I was among the captives by the river Chebar, the heavens were opened, and I saw visions of God in the fifth month: it was the fifth year of the exile of King Joachin. As the captive people sat by the rivers of Babylon, David prophesied in the spirit: By the rivers of Babylon, there we sat down and wept (Psalms 137). Now, Chebar, either it is the name of the river, or certainly, according to its interpretation, which is translated as “grave,” it signifies the Tigris and Euphrates, as well as all the great and weighty rivers that are said to be in the land of the Chaldeans. And understand that the heavens are open not by the division of the firmament, but by the faith of the believer, because the celestial mysteries are revealed to them. Hence, in the baptism of the Savior, when the Holy Spirit descended upon him in the form of a dove, we read of the heavens being opened (Matthew 3), and through their opening, the visions of God are revealed. Not just one vision, but multiple visions, as the Lord says through the Prophet: ‘I will multiply visions and as a likeness, I have been made in the hands of the prophets’ (Hosea 12:10). These are the visions that the entire prophecy of Ezekiel weaves together. According to the Hebrews and other interpreters, the migration is called Joachin and not captivity, as the LXX translated. For he was not captured when the city was conquered, but by his own will, he was taken to Babylon. Therefore, let the first migration be called Joachin, that is, Jechoniah: but let the second or final captivity be called Zedekiah. — Commentary on Ezekiel

John Chrysostom: Whenever God is going to reveal some sight beyond all expectation to his servants, he leads them out of the cities to a place free from tumult. — AGAINST THE ANOMOEANS 3:25

Ezekiel 1:3

Gregory the Dialogist: “And the word of the Lord came to Ezekiel the son of Buzi, the priest.” The hand or arm of the Lord is called the Son, because through Him all things were made. Of whom the Psalmist also says: “Let Your hand be upon me to save me.” For the hand of God, which through divinity was not made but begotten, was made through humanity, so that it might heal the wounds of the human race. Therefore the prophet recognized the incarnation of the Only-begotten there, where he saw the hand of the Lord made upon him. — Homilies on Ezekiel, Book 1, Homily 2

Gregory the Dialogist: We must consider what order of expression there is in the words of the prophet. For he who had said above concerning himself, “The heavens were opened, and I saw visions of God,” afterward adds as if narrating about another: “And the hand of the Lord was upon him there.” And then he returns as it were to himself and says: “And I saw, and behold a whirlwind came from the North.” What is this, that now Ezekiel speaks, now about Ezekiel? If he had spoken about himself throughout, there would be no question. If he had spoken throughout as if about another, there would likewise have been no question. What then is this, that the prophetic discourse is so varied that now the Prophet speaks about himself, but now another seems to speak about him? But we must know that those who are filled with the spirit of prophecy, by the fact that they sometimes speak openly about themselves, and sometimes utter words about themselves as if about others, indicate that it is not the prophet but the Holy Spirit who speaks through the prophet. For inasmuch as the word is made through them, they themselves speak about themselves; and inasmuch as they speak by the inspiration of the Holy Spirit, the same Holy Spirit speaks through them about them, as the Truth attests who says: “For it is not you who speak, but the Spirit of your Father who speaks in you.” Hence Moses also says: “Moses was the meekest man above all men who dwelt on the earth.” For he who does not say “I was” but “he was” plainly indicates that he who was speaking through him about him was another. Hence John says: “He saw that disciple whom Jesus loved.” Whence Paul also, to show that it was not he who was speaking, said: “Do you seek proof of Christ who speaks in me?” Therefore, since in prophetic speech one is he who presides, another he who serves, when the prophet speaks about himself it is the person of the one serving, but when the Holy Spirit speaks through the prophet about the prophet, the sublimity of the one presiding is shown. — Homilies on Ezekiel, Book 1, Homily 2

Jerome: (Verse 3) The word of the Lord came to Ezekiel, son of Buzi, the priest, in the land of the Chaldeans, by the river Chebar. And to Daniel and Ezekiel, who were in Babylon by the rivers, the mysteries of things to come are revealed upon the waters, indeed in the purest waters, so that the power of baptism may be shown. Otherwise, even the apostle Paul, when he was baptized by Ananias in the Lord, having his eyes covered with scales, was freed from blindness (Acts 9). And in Genesis, the first creatures that lived came forth from the waters. It should also be understood that in the thirtieth year of his age the Lord came to baptism: in the fourth month, which is called January among us, and is at the beginning of the year, except for the month of Nisan, the month of the new moon, in which the Passover is celebrated. Among Oriental peoples, after the gathering of crops and the pressing of grapes, when tithes were brought to the temple, October was the first month, and January the fourth. But he adds the fifth day of the month, to signify baptism, in which the heavens were opened to Christ, and the day of Epiphany is venerable until now, not as some suppose, the birthday in the flesh, for he was hidden at that time and did not appear. This is suitable for this time, when it was said: This is my beloved Son, in whom I am well pleased (Matthew 3:17). Furthermore, Buzi is translated into our language, despised and rejected: Ezekiel, strengthened by God. What is thus joined to the Lord, that we may say the Creator of the world, who is the Father of the Savior, is despised and rejected by all heretics, who do not accept the old Testament. It is not surprising that the Lord is the strength of God, since He is the power and wisdom of God Himself.

And the hand of the Lord came upon him there. LXX: And the hand of the Lord came upon me. In order to see the visions of God and understand them, we need the hand and strength of God upon us (1 Corinthians 1). With that hand and arm, the people of Israel were led out of Egypt; even the Magi understood a part of that power, saying: This is the finger of God (Exodus 8). And the Savior in the Gospel said: But if I cast out demons by the finger of God (Matthew 12:28). For it is written in another Gospel: If I cast out demons by the Spirit of God (Luke 11:20). — Commentary on Ezekiel

Origen of Alexandria: If you want to understand that this word is said about the Savior, do not hold back. The allegory has its own meaning as well, in this way: the Word of God comes to us as he who was born of the virgin, that is, man; as the Word who lives always in the Father. — HOMILIES ON Ezekiel 1:10

Ezekiel 1:4

Gregory the Dialogist: “And behold a whirlwind came from the North, and a great cloud.” Because the north wind constrains with cold, the torpor of the malignant spirit is not unfittingly designated by the name of the north wind. The prophet Isaiah also testifies to this, who declares that the devil said: “I will sit upon the mountain of the testament, in the sides of the north.” For the malignant spirit held the mountain of the testament, because he subjugated the Jewish people, who had received the law, to himself in faithlessness. For when he holds the hearts of teachers, the devil presides over the mountain of the testament. He also sits in the sides of the north, because he possesses the cold minds of men. Whence also it is said in the voice of the bridegroom in the Song of Songs: “Arise, O north wind, and come, O south wind, blow through my garden, and let its spices flow forth.” For when, at the Lord’s command, the cold spirit withdraws, the warm spirit occupies the mind of the faithful; which blows through God’s garden, that is, the holy Church, so that the fragrances of its virtues may flow forth to the knowledge of many like spices. For when the north wind withdraws, that is, the malignant spirit, the Holy Spirit fills the mind like the south wind. When He blows by warming, immediately the spices of virtues flow from the hearts of the faithful. Therefore the prophet, seeing what things were to come at the end, saw a wind of whirlwind coming from the north, because at the end of the age the malignant spirit will more grievously occupy the minds of men with the cold of his torpor. Whence it is written: “Woe to the earth and to the sea, because the devil has descended to you having great wrath, knowing that he has but a short time.” For the ancient adversary has more grievously intensified the efforts of his treacheries in human minds. Against his growing pride, the humility of the incarnate God was made manifest: and so that He might heal the human race from its weakness, then the great power of the physician appeared, when the sickness of the patient increased. — Homilies on Ezekiel, Book 1, Homily 2

Gregory the Dialogist: Well, the sending forth of a malign spirit is called a whirlwind. For a whirlwind shatters a building it touches by shaking it. And every temptation of the ancient enemy, which is carried out in the mind, is a whirlwind; because by shaking it through desires, it tears it from the state of its uprightness. But let us pass over in silence these things that will come upon the human race from the cunning enemy at the end, and turn our words to Judaea alone, from which the Prophet came, and whose destruction he beholds in prophesying. She endured a whirlwind from the north all the more grievously when the Lord was incarnate, inasmuch as she fell shaken from her uprightness and remained in cold perfidy through the torpor of the mind. Therefore a whirlwind came from the north when the malign spirit shook the life of the Jewish people in temptation. Where it is also rightly added: “And a great cloud.”

For the more anyone burned with cruelty, the more he deserved to be blinded in the darkness of his ignorance. Indeed, they denied the Redeemer of the human race whom they had awaited while understanding him in the law and the prophets, yet denied him when they saw him. Hence it came about that their mind was covered by a great cloud of their ignorance, so that they would not recognize him when seeking him afterward—him whom they had been able to proclaim before, yet refused to love. For when they beheld now his powers and miracles, but now his sufferings, a great cloud had come from the North into the hearts of the unbelievers, because from the cold of their sin, on account of the weakness of his passion, they were blind even amid the signs. — Homilies on Ezekiel, Book 1, Homily 2

Gregory the Dialogist: But what followed from that darkness of the great cloud is added, when it immediately says: “And fire enveloping.” For by the name of fire, when it is spoken through signification, sometimes the Holy Spirit is designated, and sometimes the malice of the mind. For concerning good fire it is written: “I have come to cast fire upon the earth; and what do I desire, except that it be kindled?” For fire is cast upon the earth when the earthly mind, breathed upon by the ardor of the Holy Spirit, is consumed away from its carnal desires. But concerning evil fire it is said: “And now fire shall consume the adversaries,” because the most wicked heart wastes away from its own malice. Moreover, just as the fire of love raises up the mind, so the fire of malice envelops it, because the Holy Spirit elevates the heart which it fills, and the ardor of malice always bends it toward lower things. Therefore Judea, blinded by the cloud of her ignorance, because she soon burst forth into the wickedness of persecution, was enveloped by her own fire, she who entangled herself in the bond of wickedness through that very cruelty with which she burned. “And a wind of whirlwind was coming from the North, and a great cloud, and fire enveloping,” because having been led from the coldness of her torpor into the darkness of ignorance, she burst forth even unto the malice of persecution. Whence it is also said to another prophet: “What do you see?” Who immediately responded: “I see a boiling pot, and its face is from the face of the North.” For the mind of the Jews, raging in persecution and rolling waves of thoughts in the cruelty of malice, what else was it but a boiling pot? Its face is said to be from the face of the North, because if she had not subjected herself to the adversary spirit through torpor of mind, she would not have burned against good people in such great malice. Therefore fire enveloping follows the cloud, because in them the cruelty of persecution followed the blindness of mind. For if they had known, they would never have crucified the Lord of glory. — Homilies on Ezekiel, Book 1, Homily 2

Gregory the Dialogist: But this fire burned in one place and shone in another. For it is added: “And splendor was round about it.” For while persecution was being carried out in Judea, the holy preaching of the apostles was scattered throughout the whole world, as they themselves say: “The word of God had been sent to you, but since you have judged yourselves unworthy, behold, we go to the Gentiles.” Therefore from the cruelty of malice, which burned up the mind of Judea, almighty God spread light to the Gentiles, because through the fact that she persecuted her Redeemer and his members, with the holy apostles scattered in various directions, we who were situated in the region around Judea in darkness saw the splendor of the true light by the gift of heavenly grace. Whence it is written: “To those sitting in darkness and the shadow of death, a light has risen for them.” — Homilies on Ezekiel, Book 1, Homily 2

Gregory the Dialogist: And so this fire of malice which burned from the hearts of the Jews in persecution, before it would afflict the holy apostles by raging against them, exercised itself upon the very author and redeemer of the human race. Whence it is also added: “And from its midst as it were the appearance of electrum,” that is, from the midst of the fire.

What is designated by the appearance of electrum, except Christ Jesus, the Mediator of God and men? For electrum is made from gold and silver. In electrum, when gold and silver are mixed, the silver increases in brightness, while the gold grows pale from its own brilliance. The one advances toward brightness, the other is tempered from brightness. Therefore, since in the only-begotten Son of God our nature was united to the nature of divinity, in which union humanity grew into the glory of majesty, while divinity tempered itself from the power of its brilliance to human eyes—through the fact that human nature was made brighter, as it were the silver increased through the gold. And because divinity was tempered from its brilliance to our sight, as it were the gold grew pale to us through the silver. For that immutable nature, which remaining in itself renews all things, if it had wished to appear to us as it is, would have burned us with its brilliance rather than renewed us. But God tempered the brightness of his greatness to our eyes, so that while his brightness is tempered for us, even our weakness might become bright in his light through likeness to him, and through grace received might change, so to speak, the color of its condition. Therefore, like electrum in fire is God made man in persecution. — Homilies on Ezekiel, Book 1, Homily 2

Gregory the Dialogist: But if anyone wishes to understand these things which we have said about the Lord’s first coming also concerning His second coming, he is to be followed with swift agreement, because often the spirit of prophecy in one thing it speaks beholds many things at once. For the whirlwind comes from the North, because indeed the cause of sins demands that the shaking of strict judgment disturb all the elements together. For the terror of the final disturbance is said to come from where it is generated. For since the judgment of final disturbance is carried out to strike the cold minds of sinners, rightly the whirlwind is said to come from the North. This shaking is aptly called a whirlwind, because on that day the hearts of all who shall then be found in mortal flesh will be moved with excessive fear. For when what is written begins to be fulfilled: “The sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken,” what mind of man will there be that does not dread the sentence of the eternal Judge? For there then all sins at once return before the eyes, there all things which were done with delight are recalled to memory with fear, there is the darkness of miserable thought from the punishment of approaching damnation. Whence it is also added: “And a great cloud.” For then from the memory of sins the darkness of blindness weighs down the perception of the mind, when the reprobate are not permitted to behold the only-begotten Son of God in the form of divinity. For “they shall look upon Him whom they pierced.” And, “Let the ungodly be taken away, lest he see the glory of God.” Where it is also openly added: “And fire enfolding itself.” Because indeed that fire of judgment, which will burn up the aerial heaven and the earth, will no longer permit sinners to be raised up in their pride, but will enfold them, whom without doubt it will crush in the punishment of their damnation.

And there was splendor all around it. For just as lightning goes out from the East and appears even to the West, so will be the coming of the Son of Man. Where no one is then permitted to hide in his mind from the judgment, because he is penetrated by the very brilliance of the Judge. Concerning this it is soon added: “And in its midst was something like the appearance of electrum,” that is, from the midst of the fire. For He Himself, our Redeemer, presiding over angels and archangels and all the powers, who as in the likeness of electrum remained one from both and in both natures, both God with the Father, and for our redemption was made mortal with men, will then be seen in His terror, and the fire of judgment will serve Him in vengeance upon the reprobate. For thus it is written: “The day of the Lord will make clear because it will be revealed in fire.” Thus the Psalmist says: “God will come manifestly, our God, and He will not be silent; fire will burn in His sight, and around Him will be a mighty storm.” Thus the apostle Peter says: “The day of the Lord will come as a thief, in which the heavens will pass away with great violence, and the elements will be dissolved by the heat of fire.” — Homilies on Ezekiel, Book 1, Homily 2

Jerome: [Daniel 7:9] “I beheld until thrones were set up, and the Ancient of days took His seat. His garment was as white as snow, and the hair of His head was like pure wool. His throne was composed of fiery flames and its wheels were set on fire. From before His presence there issued forth a rushing, fiery stream.” We read something similar in John’s Apocalypse: “After these things I was immediately in the Spirit, and lo, a throne was set up in heaven, and one was seated upon the throne; and He who sat upon it had the likeness of jasper and sardine stone, and there was a rainbow round about the throne like the appearance of emerald. Around the throne there were twenty-four other thrones, and upon the twenty-four thrones there sat twenty-four elders, clothed in shining garments; upon their heads was a golden crown, and lightning flashes issued from the throne, and voices and thunder. And in front of the throne there were seven torches of burning fire, which were the seven spirits of God. And in front of the throne lay a glassy sea like unto crystal.” (Revelation 4:2-6) And so the many thrones which Daniel saw seem to me to be what John called the twenty-four thrones. And the Ancient of days is the One who, according to John sits alone upon His throne. Likewise the Son of man, who came unto the Ancient of days, is the same as He who, according to John, is called the Lion of the tribe of Judah, the Root of David, and the titles of that sort (Revelation 5:5). I imagine that these thrones are the ones of which the Apostle Paul says, “Whether thrones or dominions…” (Colossians 1:16). And in the Gospel we read, “Ye yourselves shall sit upon twelve thrones, judging the twelve tribes of Israel” (Matthew 19:28). And God is called the One who sits and who is the Ancient of days, in order that His character as eternal Judge might be indicated. His garment is shining white like the snow, and the hair of His head is like pure wool. The Savior also, when He was transfigured on the mount and assumed the glory of His divine majesty, appeared in shining white garments (Matthew 17:2). And as for the fact that His hair is compared to perfectly pure wool, the even-handedness and uprightness of His judgment is shown forth, a judgment which shows no partiality in its exercise. Moreover He is described as an elderly man, in order that the ripeness of His judgment may be established. His throne consists of fiery flames, in order that sinners may tremble before the severity of the torments, and also that the just may be saved, but so as by fire. The wheels of the throne are set aflame, or else it is the wheels of His chariot which are aflame. In Ezekiel also God is ushered on the scene seated in a four-horse chariot (Ezekiel 1:4-28), and everything pertaining to God is of a fiery consistency. In another place also a statement is made on this subject: “God is a consuming fire” (Deuteronomy 4:24), that we might know that wood, hay and stubble are going to burn up in the day of judgment. And in the Psalms we read: “Fire goeth before Him, and He shall set aflame all His enemies round about Him” (Psalms 97:3). A rushing, fiery stream proceeded from before Him in order that it might carry sinners to hell (Gehenna). — St. Jerome, Commentary on Daniel, CHAPTER SEVEN

Jerome: So that the exiled people can be comforted and the purpose of God revealed, the prophet saw a very great vision. As far as its interpretation is concerned, all the synagogues of the Jews are silent beyond what a person can say. — COMMENTARY ON Ezekiel 1:1.4

Jerome: The Savior said that he had come to send fire on earth, and he wanted it to burn in us and in all believers. — COMMENTARY ON Ezekiel 1:1.4

Jerome: In the middle of the fire or the torments of God is the likeness of amber, which is more precious than gold or silver, and after judgment and torments, which seem awkward and hard to those who suffer them, a flash of lightning more precious than amber appears, while all things are steered by the providence of God and what is considered punishment is in fact a medicine. — COMMENTARY ON Ezekiel 1:1.4

Jerome: (Verse 4) And I saw, and behold, a whirlwind wind was coming from the north, and a great cloud, and a rolling fire, and brightness around it. And within it was something like the appearance of electric sparks, that is, from within the fire. LXX: And I saw, and behold, a spirit was coming from the north, carrying (or lifting) a great cloud within it, and a shining fire, and brightness around it. And within it was a vision like electric sparks within fire, and brightness within it. In the consolation of the migrating people, and in the revelation of God’s sentence, the prophet sees the greatest vision. By its interpretation, all the synagogues of the Jews are rendered speechless, beyond those who say that it is beyond human, and they attempt something about this and about the building of the temple, which is written at the end of this prophecy. However, we, comparing spiritual things with spiritual things, according to the measure of our small intellect, can more suspect than explain. We will believe kind and faithful readers, seeking forgiveness, that they may favor our audacity, or rather the measure of our faith, rather than be angry. First of all, it must be known that the term spiritus, which we have interpreted as ‘wind’ in accordance with Aquila, and as ‘blast’ and ‘stormy wind’ in accordance with Symmachus and Theodotion, can be understood by others as coming from a favorable direction and by others as coming from an unfavorable direction. The Hebrew word Rua, depending on the quality of the places, can be understood as ‘spirit,’ ‘soul,’ or ‘wind.’ ‘Spirit’ as in: ‘Send forth your spirit and they shall be created’ (Ps. 103, 30). Soul: His spirit will go forth and return to its own land (Ps. 144:4). Wind: You will break the ships of Tarshish with a violent wind (Ps. 47:8). And elsewhere: Fire and brimstone, and a spirit of storms, is the portion of their cup (Ps. 11:7). Those who study the wind and the breath of the storm understand this: the anger and fury of God coming from the north, that is, from Nebuchadnezzar, and that Jerusalem will be captured after six years of this vision. This is the vision of the fifth year of the reign of King Joachin, who was the fifth king of Jerusalem during the reign of Sedeciah. We read that after six years, in the eleventh year of his reign, when the city was captured, he was taken to Babylon. It is revealed to those who dwell near the river Chobar and who willingly submitted themselves to the king that they have done well to obey God’s judgment. In a short time, both the province of Judaea and the city of Jerusalem are to be captured. And when a great cloud is described, let us understand that it brings rains of destruction upon Judea, and showers of collisions. And the wrapped fire shows the future punishments and the evils of captivity. And the splendor around it signifies the open judgments of God. But those who think in the opposite way, that is, the good, understand the spirit that takes away, or lifts up, the Holy Spirit, who takes away vices and sins from people, or raises the fallen to sublime things, and makes them retreat from the very cold North wind, from which evils blaze up over the whole earth (Ecclesiasticus 43); and in Jeremiah, that terrifying pot is kindled from the face of the North wind (Jeremiah 1). They also refer to the great cloud in relation to the person of Christ, who came to Egypt of this world upon a light cloud: and properly it is called great in comparison with the lesser clouds, namely, the prophets and apostles and all the saints, of whom it is written: And thy truth unto the clouds (Ps. XXXV, 6); and: I will command the clouds that they rain no rain upon Israel (Isai. V, 6); and elsewhere: The cloud is the dust of his feet (Naum I, 3); and again: Clouds and darkness are round about him (Ps. XCVI, 2). And also the shining fire and the splendor around it, according to what is written: God is a consuming fire (Deut. IV, 24). The Savior says that he came to send fire upon the earth, and desires to burn in us and all who believe (Luke XI); although he brings terror and punishment to sinners, nevertheless he shines with splendor and is full of light and brightness. Therefore, he purifies us so that he may grant us greater joys in purity and purification. — Commentary on Ezekiel

Origen of Alexandria: When you have been purified by the sweeping wind, to the extent that it has swept away every evil from you and everything of evil character in your soul, then you will begin to benefit from the great cloud that envelopes the sweeping wind. — HOMILIES ON Ezekiel 1:12

Ezekiel 1:5

Ambrose of Milan: Now, in every sort of person, the astute Greeks have said, are to be found logisticon, thymeticon, epithymeticon, dioraticon; in Latin these are prudence, fortitude, temperance and justice. Prudence concerns the human reason. Fortitude bestows a certain power of fierce strength and contempt for death. Temperance, when it contemplates the heavenly mysteries and is retrained by consecrated chastity, cares nothing for bodily pleasures. And justice, from a certain high position of revelation, sees and searches out anything produced for others rather than itself; justice does not examine its own conveniences as much as what benefits society. It is appropriate that the soul that has acted with justice is symbolized by an eagle. It should fly away from earthly things and be totally intent on the divine mystery of the sublime resurrection. It struggles for and attains glory insofar as it is impartial. — Concerning Virginity 18:115

Ammonas of Egypt: After I wrote the letter, I remembered what is written in Ezekiel, which he showed as an example of perfection. He saw an animal above the river Chebar that had four faces and four feet and four wings. The face of the cherub is when the Spirit of God rests in the soul and ensures that it gives praise with a pleasant and beautiful voice. When he wants to rise and enquire of a person, he takes on himself the face of the man. But what is the ox? That is surely when the faithful soul is involved in struggle; the Spirit assists in the form of an ox, which is a strong animal, able to confound Satan. And what of the eagle? The eagle flies to the heights, higher than all the birds that fly. When the soul ascends to the heights, the Spirit comes and acts in the form of an eagle, so that it can remain on high and be near to God. — LETTER 13:8

Bede: In the figure of the four living creatures the two designated by the man and the calf display the tokens of his passion and death, but the two prefigured by the lion and the eagle reveal the signs of the victory in which he destroyed death. For the man represents the Lord as he was made mortal through the incarnation; the calf stands for him as he was offered for us on the altar of the cross; the lion portrays him when he bravely conquered death; the eagle when he ascended into heaven. — On the Tabernacle 1:4

Cyril of Jerusalem: After this description of the prophet, we still cannot comprehend as we read. But if we cannot comprehend the throne that he has described, how will we be able to comprehend him who sits on it, the invisible and ineffable God? It is impossible to examine closely the nature of God, but for his works, which we see, we can offer him praise and glory. — Catechetical Lecture 9:3

Epiphanius of Salamis: Four living creatures with four forms stand announcing the coming of Christ: the form of the man for one of them, because Jesus Christ was born at Bethlehem, as the Evangelist Matthew tells us; the form of the lion for another, as Mark proclaims him as having come from the Jordan, like the royal lion, as it is written, “Behold, like a lion coming up from the jungle of the Jordan”; the form of the bull for another, because Luke proclaims—and not only him, but all the Evangelists also—that at the appointed time, until the ninth hour, he was sacrificed on the cross as the ox for the world; the form of the eagle for the last, because John proclaims the Word that has come down from heaven and became flesh and has gone to heaven like an eagle, for a complete resurrection, full of the divine nature. — ON WEIGHTS AND MEASURES 1:8-10

Gregory the Dialogist: “And in the midst of it the likeness of four living creatures.” What is said to be in the midst of it, whether of electrum or of fire, nothing prevents us from understanding, because these four living creatures, namely the holy evangelists, were both strengthened in the virtue of faith from the incarnation of the same Lord, and afflicted with many tribulations in the fire of persecution. — Homilies on Ezekiel, Book 1, Homily 2

Gregory the Dialogist: And because then all the saints who perfectly abandoned the world come as judges, it is fittingly soon added: “And in the midst of it was the likeness of four living creatures.” For what is signified by the four living creatures except the four evangelists? And not without reason is the number of all the perfect expressed through the four evangelists, because all who are now perfect in the Church have learned the rectitude of their perfection through their Gospel. For in the midst of it was the likeness of four living creatures, because those who have now followed perfect works according to the Gospel precepts will then be seen united to his body, joined to his majesty, and made judges together with him. For this is why it is said to the holy apostles themselves: “You who have followed me, in the regeneration, when the Son of man shall sit on the throne of his majesty, you also shall sit upon twelve thrones, judging the twelve tribes of Israel.” Hence Isaiah says: “The Lord will come to judgment with the elders of his people.” Hence Solomon speaks of the Church, saying: “Her husband is noble in the gates, when he sits with the senators of the land.” — Homilies on Ezekiel, Book 1, Homily 2

Gregory the Dialogist: “And this was their appearance: there was the likeness of a man in them.” Since a little later these holy living creatures are described as distinct in their individual forms, so that one is said to be like a man, another like a lion, another like a calf, and another like an eagle, what does it mean that in this place it is said of all of them together, “The likeness of a man was in them”? But who is described as a man in this place, if not he of whom it is written: “Who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being made in the likeness of men, and found in appearance as a man”? Therefore these living creatures, that they may be able to rise to the virtue of holiness, strive toward the likeness of this man. For they would not be holy if they did not have the likeness of this man, because whatever is in them of tender compassion, whatever of gentleness of spirit, whatever of zeal for righteousness, whatever of the keeping of humility, whatever of the fervor of charity—all this they drew from the very fountain of mercy, from the very root of gentleness, from the very power of justice, that is, from the Mediator between God and men, God the Lord. The outstanding preacher shows that he has the likeness of this man, saying: “Be imitators of me, as I also am of Christ.” He urges us to rise to his likeness when he says: “The first man was from the earth, earthly; the second man is from heaven, heavenly. As we have borne the image of the earthly, let us also bear the image of him who descended from heaven.” For each holy person is led to the likeness of this man to the extent that he imitates the life of his Redeemer. For to be at variance with his commandments and works, what else is it but to depart far from his likeness? — Homilies on Ezekiel, Book 1, Homily 2

Gregory the Dialogist: Holy preachers weep over the life of sinners; but of our very Head it is written that he wept over Jerusalem. They rejoice over the good deeds of their subjects, and they love those who act rightly; but of our Redeemer it is written that when a certain young man said, “All these things I have kept from my youth,” he loved him more. Holy preachers bear insults inflicted upon them and return no insult in turn; but when it was said to our Redeemer, “You have a demon,” he did not return injury but responded gently, saying: “I do not have a demon.” Holy preachers burn with zeal for righteousness; but the Redeemer of all, having made a whip of cords, drove out those selling and buying from the temple, overturned the seats of those selling doves, and poured out the money of the money-changers. In all that they do with strength, they guard humility with their whole intention; but through our Redeemer it is said: “Learn from me, for I am meek and humble of heart.” Holy preachers also love their persecutors; but he himself, the author and redeemer of all, placed in his passion, interceded for his persecutors, saying: “Father, forgive them, for they know not what they do.” They lay down their bodies in suffering for their brothers; but the author of life gave himself up even to death for the life of the elect. Let it therefore be said of the holy living creatures that the likeness of a man is in them, because that they are holy, that they are wonderful—this is in them from the appearance of likeness, that is, from the power of imitation. For our Redeemer is the head of us all. And through Solomon it is said: “The eyes of the wise man are in his head, but the fool walks in darkness.” For we have our eyes in the head when we contemplate the life of our Redeemer in silent meditation, when our whole intention raises itself to the imitation of him, lest if the eye of the mind neglects to look upon the ways of light, it immediately falls closed into the darkness of error. The Prophet was hastening to rise to the likeness of this man when he said: “I will exercise myself in your commandments and consider your ways.” For he who silently considers the ways of the Lord in his mind, and hastens to exercise himself in his commandments, what else does he reform in himself but the image of the new man? Because this is done unceasingly in the hearts of the saints, it is rightly now said of the living creatures: “The likeness of a man was in them.” — Homilies on Ezekiel, Book 1, Homily 2

Gregory the Dialogist: After this likeness which is now maintained in moral conduct, we eventually arrive at the likeness of glory. For John says of this: “Now we are children of God, and it has not yet appeared what we shall be. But we know that when he appears, we shall be like him.” He soon adds how this can come about, saying: “Because we shall see him as he is.” For God’s being is to remain eternal and unchangeable. For everything that changes ceases to be what it was and begins to be what it was not; but God’s being is never to be in a dissimilar state. Hence it is said to Moses: “I am who I am. And you shall say to the children of Israel: He who is sent me to you.” James also says: “With whom there is no change, nor shadow of alteration.” And so it is said through John: “We shall be like him, because we shall see him as he is,” because through the fact that we behold the essence of his nature, freed from our mutability, we are fixed in eternity. For we shall be transformed in him whom we shall see, because we shall lack death by seeing life; we shall transcend our mutability by seeing the immutable. We shall be held by no corruption by seeing the incorruptible.

Moreover, there will be a likeness of the man even in our bodies at that time. For it is said through Paul: “Our citizenship is in heaven; from whence also we look for the Savior, the Lord Jesus Christ, who will transform the body of our lowliness, conformed to the body of his glory.” Therefore the bodies of the elect will then be conformed to the glory of the Lord’s body, which even if they do not have equality with his glory by nature, they will nevertheless have a likeness of his configuration by grace. Since therefore a likeness of his life is now drawn out in the conduct of the elect, and in the resurrection there follows a likeness of eternity in the mind, because we shall see him as he is; and since our bodies also will receive a likeness of him in configuration, let it rightly be said of the holy living creatures: “A likeness of a man was in them.” — Homilies on Ezekiel, Book 1, Homily 2

Hippolytus of Rome: This is also how Ezekiel depicts those animals that praise God. In the four figures of the four Evangelists he demonstrates the glory of the Father and draws attention to his workings, in whom all four points of the compass are fulfilled. “The one animal,” he says, “had four figures”; because each figure is a Gospel, it appears in a fourfold fashion. The first figure, he says, which was like an ox, indicates the priestly glory of Jesus, which Luke depicts. The second, which was like a lion, indicates the leadership and regal nature of the lion “of the tribe of Judah”; this is what Matthew depicts. The third was like a human being and shows the Son’s capacity for suffering and the lowly nature of humanity; this is what Mark shows. However, the fourth, the eagle, teaches the spiritual secret of his power and might who flies up to the Father’s heaven; this is John’s message. — FRAGMENT 1

Irenaeus: The cherubim have four faces, and their faces are images of the activity of the Son of God. For the first living creature, it says, was like a lion, signifying his active and princely and royal character; the second was like an ox, showing his sacrificial and priestly order; the third had the face of a man, indicating very clearly his coming in human guise; and the fourth was like a flying eagle, making plain the giving of the Spirit who broods over the church. Now the Gospels, in which Christ is enthroned, are like these. John expounds his princely and mighty and glorious birth from the Father, saying, “In the beginning was the Word, and the Word was with God, and the Word was God,” and “All things were made by him, and without him was nothing made.” Therefore this Gospel is deserving of all confidence, for such indeed is his person. That according to Luke has a priestly character, and it began with the priest Zechariah offering incense to God. For the fatted calf was already being prepared that was to be sacrificed for the finding of the younger son. Matthew proclaims his human birth, saying, “The book of the generation of Jesus Christ, son of David, son of Abraham,” and “The birth of Jesus Christ was in this manner.” This Gospel is manlike, and so through the whole Gospel Christ appears as a man of humble mind and gentle. But Mark takes his beginning from the prophetic Spirit who comes on people from on high, saying, “The beginning of the gospel of Jesus Christ, as it is written in Isaiah the prophet,” showing a winged image of the Gospel. Therefore he made his message concise and immediate, for such is the prophetic character. — AGAINST HERESIES 3:11.8

Jerome: The four-faced creature that we met in the Apocalypse of John and in the beginning of Ezekiel’s prophecy that had the face of a man, the face of a calf, the face of a lion, the face of an eagle, has also special significance for the text we are considering. In Matthew, this human being has the face of a man; in Luke, an ox; in John, an eagle; in Mark, the lion crying in the desert. — HOMILY ON Mark 75 (Mark 1:1-12)

Jerome: The Gospels are joined to each other. They stick together, and they run hither and thither in different ways in the whole circle of their flight. And they do not have an end to their flight, nor do they ever rise above and fall down, but they always move to higher places. — COMMENTARY ON Ezekiel 1:1.8-9

Jerome: The face means the beginning of the Gospels, from which the man and the lion, that is, the nativity of Christ and the voice of prophecy crying in the wilderness, are on the right-hand side; but the ox, that is, about the victims and the sacrifice of the Jews, is on the left, is abolished and is transformed into a spiritual priesthood … just so that all things may hold fast to him and be thought of as in one body; and the eagle, which is over the nativity and is over the prophecy that is fulfilled in the coming of Christ and over the priesthood that it surpasses, and is beyond all these things, refers to the spiritual nativity, how the Father is the Son and the Son is the Father. — COMMENTARY ON Ezekiel 1:1.10

Jerome: Most people interpret the man, the lion and the ox as the rational, emotional and appetitive parts of the soul.… And they come with a fourth part that is above and beyond these three and that the Greeks call συνειδησιν: that spark of conscience that was not even extinguished in the breast of Cain after he was turned out of paradise and by which we discern that we sin, when we are overcome by pleasures or frenzy and meanwhile are misled by an imitation of reason. They reckon that this is strictly speaking, the eagle, which is not mixed up with the other three but corrects them when they go wrong. — COMMENTARY ON Ezekiel 1:1.6-8

Jerome: (Verse 5.) And in the midst of it is the likeness of four living creatures, and this is their appearance: the likeness of a human in them. And what follows, And there is a brightness in it, should be noted with a mark. Unless the Scripture had added, saying: That is, from the midst of the fire, because of the ambiguity of the word, we might have erred and thought that the appearance or vision was of lightning in the midst of the wind or of a spirit. Therefore, it should be understood that in the midst of the fire and torments of God, there is a likeness of lightning, which is more precious than gold and silver. So after judgment and torments, which seem sad and hard to those who endure them, the more precious brightness of lightning appears, while the providence of God governs all things, and what is thought to be punishment is actually medicine. — Commentary on Ezekiel

Origen of Alexandria: The cherubim are interpreted as the fullness of knowledge. Whoever is full of skill becomes a cherub that God drives. — HOMILIES ON Ezekiel 1:15

Pseudo-Macarius: The four animals that bore the chariot were a type of the leading characteristics of the soul. For as the eagle rules over all the other birds and the lion is king of the wild beasts and the bull over the tamed animals and humanity rules over all creatures, so the soul has certain dominant powers that are superior to others. I am speaking of the faculties of the will: conscience, the mind and the power of loving. For it is through such that the chariot of the soul is directed, and it is in these that God resides. In some other fashion also such a symbolism can be applied to the heavenly church of the saints. In this text of Ezekiel’s vision it is said that the animals were exceedingly tall, full of eyes. It was impossible for anyone to comprehend the number of eyes or grasp their height since the knowledge of such was not given. And in a similar manner the stars in the sky are given for people to gaze on and be filled with awe, but to know their number is given to no one. So in regard to the saints in the heavenly church it is permitted to all who only enter into it and enjoy it as they strive to live in it. But to know and comprehend the number of the saints is given only to God. — FIFTY SPIRITUAL HOMILIES 1:3

Theodoret of Cyrus: The lion represents kingship (for it is the royal animal); the ox priesthood, for an ox was offered for the chief of the priests; prophecy is shown through the eagle, for it is the creature that flies high and has very sharp sight. The prophecy is of this kind: it contemplates the heights and looks very far into the future. It therefore teaches through what has been spoken, that the whole of human nature, together with its own leaders, has been subjected to the ruler and maker of all things, and he has instructed the human race in so many gifts. — COMMENTARY ON Ezekiel 1:1

Ezekiel 1:6

Gregory the Dialogist: The four holy living creatures, which are foreseen through the spirit of prophecy, are described with subtle narration when it is said: “Four faces to each one, and four wings to each one.” What is expressed by the face except knowledge, and what by the wings except flight? For indeed each one is recognized by the face, while by wings the bodies of birds are lifted up on high. The face therefore pertains to faith, the wing to contemplation. For through faith we are known by almighty God, just as He Himself says of His sheep: “I am the good shepherd, and I know my sheep, and mine know me.” Who says again: “I know whom I have chosen.” But through contemplation, because we are raised above ourselves, we are as it were lifted into the air. Therefore four faces belong to each one, because if you should ask what Matthew thinks concerning the incarnation of the Lord, he undoubtedly thinks what Mark, Luke, and John think. If you should ask what John thinks, it is without doubt what Luke, Mark, and Matthew think. If you should ask what Mark thinks, it is what Matthew, John, and Luke think. If you should ask what Luke thinks, it is what John, Matthew, and Mark think. Therefore four faces belong to each one, because the knowledge of faith, by which they are known by God, is the same in one as it is simultaneously in all four. For whatever you find in one, you rightly recognize this same thing in all four together.

And four wings to each one, because they all together harmoniously preach the Son of God Almighty, our Lord Jesus Christ, and lifting the eyes of the mind to His divinity, they fly with the wing of contemplation. Therefore the faces of the Evangelists pertain to the humanity of the Lord, the wing to His divinity, because in Him whom they behold as corporeal, they gaze as it were with their faces. But when they proclaim that He is uncircumscribed and incorporeal in His divinity, they are lifted as it were into the air by the wing of contemplation. Therefore, since there is one faith in His incarnation in all of them, and an equal contemplation of His divinity in each one, it is rightly said now: Four faces to each one, and four wings to each one. — Homilies on Ezekiel, Book 1, Homily 3

Jerome: (Verse 6) And in the midst of it is the likeness of four living creatures, and this is their appearance: the likeness of a man is among them. In the midst of it, it is understood, is indeed electricity: but it is better to understand it as fire, which is light for believers and punishment for unbelievers. Therefore, in the midst of this fire, there was the likeness of four living creatures, a likeness, not a nature; and the four living creatures that are later called quadriform, are one likeness of a man, so that all things in the world may be shown to be rational: ‘Let us make man in our image and likeness’ (Genesis 1). But the image and likeness of God is not the form of the body, but of the mind: described according to the true image of Christ, who is the image of the invisible God. These rational creatures exist in four places, either because of the four cardinal points of the world, by which the globe is enclosed, or because of the four places: celestial, terrestrial, infernal, and supercelestial, of which the apostle Paul also speaks: That at the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth (Philippians 2, 10). Of the three, there is Paul’s testimony. Let us see the fourth. Praise the Lord, ye heavens of heavens, and the water that is above the heavens, let the name of the Lord be praised (Psalm CXLVIII, 5). And again, by the Apostle, other heavenly things are said, and other things above heavenly (I Corinthians XV). — Commentary on Ezekiel

Ezekiel 1:7

Jerome: (Verse 7) The four faces to one, and the four wings to one, and their feet were straight feet, and the sole of their feet was like the sole of a calf’s foot, and they sparkled like the appearance of burnished brass. And the hands of a man were under their wings on their four sides. LXX: And the four faces to one, and the four wings to one, and their legs were straight, and they had winged feet. And they sparkled like flashing bronze, and their wings were light, and the hands of a man were under their wings on their four sides. Of the four animals, whose appearance was a likeness of a human (only in such a way that each had four faces, and four wings, and straight legs, and the sole of their feet was like the hooves of a calf, or, as the eagle interpreted it, round, which the LXX completely omitted), of the shining sparks of bronze, and of their light feathers, which are not mentioned in Hebrew, of the hand of man also under their wings in four parts, and the rest which the prophetic speech describes, we will endeavor to explain what it seems to say to us, when we briefly summarize the opinions of each person. Some claim that the four Gospels, which we have also followed in the preface of the commentary on Matthew, are designated by the names of these animals: Matthew, because it describes Jesus as a man: The book of the genealogy of Jesus Christ, the son of David, the son of Abraham. They attribute it to Mark the lion: The beginning of the Gospel of Jesus Christ, the Son of God, as it is written in the prophet Isaiah: The voice of one crying in the wilderness: Prepare the way of the Lord, make his paths straight (Isaiah 40:3). Calves, to the Gospel of Luke, which begins with the priesthood of Zacharias. Eagles, to the beginning of John, who, soaring to the heights, began: In the beginning was the Word, and the Word was with God, and the Word was God. Regarding what we think about these, we have said in the aforementioned work, and more fully in the Apocalypse of John (Chapter IV), the appearance and names of these animals refer to the four Gospels (or, to the Evangelists). We will try to explain in their proper place how the description of all animals can be adapted. But others, who foolishly follow the wisdom of philosophers, think that there are two hemispheres in the two temples of the Cherubim, us and the Antipodes, as if humans were lying on their backs and falling. Many, according to Plato, attribute the rational soul, the irascible soul, and the concupiscent soul, which he calls the logical, the spirited, and the appetitive, to man, lion, and calf: placing reason, knowledge, mind, and counsel, as well as the same virtue and wisdom, in the citadel of the brain; but attributing ferocity, anger, and violence to the lion, which resides in the gall. Moreover, they place desire, luxury, and the craving for all pleasures in the liver, that is, in the calf that clings to the works of the earth. And they consider as a fourth thing, which is beyond and outside these three, what the Greeks call συντήρησιν, which is the spark of conscience that is not extinguished even in Cain’s heart, after he was cast out of paradise. And it is by this spark that we, conquered by pleasures or by madness, and sometimes deceived even by the semblance of reason itself, feel that we sin. How properly they are appointed to eagles, not mixing themselves with the three, but correcting the three wandering ones; which in the Scriptures we sometimes read is called the spirit, who intercedes for us with unutterable groanings. For no one knows the things that belong to man, except the spirit that is in him. Whom Paul also, writing to the Thessalonians, prays that they may be preserved sound in soul and body. And yet this very conscience, according to what is written in Proverbs: The wicked man, when he comes into the depth of sins, contemns it (Prov. XVIII, 13): we see certain individuals being precipitated and losing their place, who do not even have shame and modesty in their transgressions, and deserve to hear: Your face has become like that of a harlot, you did not want (Al. you do not know) to be ashamed (Jerem. III, 3). Therefore, God guides this chariot like a charioteer, and restrains it running with uncontrolled steps, making it obedient, and forces it to obey His command. We will also discuss the nature of the soul, that is, the soul of man, which is called the microcosm by the same philosophers. Some believe that the four elements of the world, namely fire, air, water, and earth, are simply represented in four animals, according to the opinion of Hippocrates. How these elements mix with each other, and how they seem to be joined together and touch each other, and how they have four distinct species and forms in one animal, is not the purpose of this work. They also consider the four wheels rising from the earth to the heights, joined to each other by four-formed animals or the mixture of the same elements, or the cycle of the four seasons, which is completed by nine months, and the turning year, which has received its name from the fact that it always turns and returns to itself. Of these things, it has been beautifully said in one verse:

Spring, summer, autumn, winter, and months, and years. And it is said: There was a wheel in a wheel, they think to signify the year in the year. About which another poet (Virgil, II Georg.) says:

And in its own footprints, the year rolls on. They also want this sky, which we observe, to be understood as a likeness of crystal: under which four living creatures roll and pass. And they think that the throne of sapphire-colored, and the man sitting above it in human likeness, described the omnipotence of God, who rules over all things and has everything under his feet. And, finally, it is said: This is the vision of the likeness of the glory of God, through which, as through a certain picture and image, providence is demonstrated. And just as the feet of animals are said to be straight, and the hoof of a calf, or round, to soar from earthly things to heavenly things, and with all angles cut off, to follow roundness, which is the most beautiful of all shapes. To show shining sparks, indicating all things full of light, and the hands of man under the wings of both man himself, and lion, and calf, and eagle: so that reason may support all things, and lift them up from earthly humility to heavenly things. These things can be referred to both the Gospels and everything we have mentioned above. I remember hearing about four passions, which Cicero discusses in detail in his Tusculan Disputations: joy, sadness, desire, and fear, of which two are present and two are future, symbolized by four animals, about which Virgil also briefly speaks in Book VI of the Aeneid.

From here they fear, desire, grieve, and rejoice: the things that should be subject to the rule and power of God; and which, on the contrary, the four virtues - Prudence, Justice, Fortitude, and Temperance - are set against or imposed upon, in order to be governed by their authority. They completely neglect to mention how these virtues are adapted to the faces of man, lion, calf, and eagle. On these matters, the same philosopher and orator discuss in three books addressed to their son concerning duties. I have read a brief dispute by a certain Catinaeus, whom the Syrians call ‘subtle,’ that is, sharp and ingenious, which asserts that the arrangement of the twelve tribes of the camp can be described in the wilderness, towards the East and West, North and South, which are joined together by love and kinship, and this is the wheel within a wheel, which is guided by the spirit and protected by a cloud in the desert, and illuminated by a column of fire at night; they do not return to Egypt, but always hasten to go to the promised land. But the eagle in the midst represents the Holy of Holies, and the face of the man represents the whole of Israel; the lion represents the royal scepter of Judah; the calf represents the priestly and Levitical tribe. In addition, the face of the eagle symbolizes the divine vengeance and retribution from heaven, overseeing everything, and prepared to tear apart the sinner, as it is said in Hosea: ‘As an eagle over the house of God’ (Hos. 8:1), that is, the temple. And in the same prophet Hosea (17), the great eagle with large wings and claws, which has the ability to enter into Lebanon, is understood to represent Nebuchadnezzar, whom even now signifies as coming, and sitting upon such a four-wheeled chariot like a charioteer, governing and commanding what is to be done or not to be done. However, he says, it is said to the people who live in Babylon, that if they submit their necks to God and obey his restraints, they will earn his help again, and they will regain the land which they had lost. — Commentary on Ezekiel

Ezekiel 1:8

Gregory the Dialogist: “And the hand of a man under their wings on four sides.” The four parts can be understood in this place as the four regions of the world, namely East, West, South, and North, because the preaching of the saints has gone forth by God’s authority into all parts of the world.

We can also understand by the four principal parts the four virtues from which the remaining virtues arise, namely prudence, fortitude, justice, and temperance. We truly receive these virtues when we maintain their order. For prudence is first, fortitude second, justice third, and temperance fourth. For what good can prudence do if fortitude is lacking? For to know what one cannot do is more a torment than a virtue. But he who prudently understands what he should do, and bravely does what he has understood, is without doubt already just; yet temperance ought to follow his justice, because justice very often falls into cruelty if it lacks moderation. Therefore that justice is truly justice which governs itself with the restraint of temperance, so that in the zeal with which one burns, he may also be temperate; lest if he burns too intensely, he lose the justice whose limits he does not know how to maintain.

There are two lives of holy preachers, namely active and contemplative; but the active is prior in time to the contemplative, because through good work one strives toward contemplation. The contemplative, however, is greater in merit than the active, because the latter labors in the practice of present work, while the former already tastes the coming rest with an inner savor. What therefore is signified by hands if not the active life, and what by wings if not the contemplative life? The hand of a man is therefore under their wings, that is, the power of work is under the flight of contemplation. This is well represented in the Gospel by those two women, namely Martha and Mary. For Martha was busy about frequent service; but Mary sat at the Lord’s feet and listened to his words. Therefore one was intent on work, the other on contemplation. One served the active life through external ministry, the other the contemplative through the suspension of her heart upon the word. And although the active life is good, the contemplative is nevertheless better, because the former fails with mortal life, while the latter grows more fully in immortal life. Hence it is said: Mary has chosen the best part, which shall not be taken from her. Since therefore the active is lesser in merit than the contemplative, it is rightly now said: The hand of a man under their wings. For even if through the active life we do something good, yet through the contemplative we fly toward heavenly desire. Hence also in Moses the active is called servitude, but the contemplative freedom.

And since both lives are from the gift of grace, nevertheless as long as we live among our neighbors, one is for us a matter of necessity, the other of will. For who, knowing God, enters into His kingdom unless he first does good works? Therefore, without the contemplative life those can enter the heavenly homeland who do not neglect the good works they are able to perform; but without the active life they cannot enter if they neglect to do the good works they can. The former, therefore, is a matter of necessity, the latter of will. The former is in servitude, the latter in freedom. Hence it is said to Moses: If you buy a Hebrew servant, he shall serve you for six years, and in the seventh he shall go out free without payment. With whatever garment he entered, with such let him go out. If he has a wife, let his wife also go out with him. But if his master has given him a wife, and she has borne sons and daughters, the woman and her children shall belong to his master, but he himself shall go out with his clothing. But if the servant says, I love my master and my wife and children, I will not go out free, his master shall bring him to the gods, and he shall be brought to the door and the posts, and his master shall pierce his ear with an awl, and he shall be his servant forever. We have given this testimony at somewhat greater length in order to show the distinction between servitude and freedom in both lives. But it should not be burdensome if we pursue this in exposition, so that we may confirm those very things which we have said.

For “Hebrew” is interpreted as “one who crosses over.” And a Hebrew servant is purchased when anyone who now crosses over from this world in mind is subjected to the service of the Almighty Lord. For he desires to serve the true God who has learned to cross over from this world in mind. Thus Moses crossed over, that he might see the vision. Thus David, when he saw the wicked exalted and lifted up above the cedars of Lebanon, crossed over, and behold, he was not. Because we perhaps believe the powers of the wicked to be something great, unless we cross over in mind to the enduring age. But the Hebrew servant who has been purchased is commanded to serve for six years, so that in the seventh he may go out free without payment. For what is designated by the number six except the perfection of the active life? What is expressed by the number seven except the contemplative life? Therefore he serves for six years, and in the seventh goes out free, because he who through the active life which he has perfectly fulfilled passes over to the freedom of the contemplative life. And it should be noted that he goes out free without payment, because those who after they have done everything say they are unprofitable servants, for them without doubt, just as the active life itself was from a gift, so also the contemplative will be from grace. With whatever garment he entered, with such let him go out, because it is altogether necessary that each one of us persevere in that which he begins, and continue until the end of the work in the intention with which he began. For he crosses over well to the contemplative life who in the active life has not changed the garment of his intention for the worse. And there are some who before they are joined to the service of Almighty God in holy conduct already love to do good works. But there are others who learn good works after they have come to the service of Almighty God. Therefore he who strove to have good works even before he came to God’s service, is a Hebrew servant purchased with a wife.

And generally he who is such can pass over to the contemplative life, and yet not abandon the active life. Hence it is also added there: “If he has a wife, and the wife goes out together with him.” For the wife goes out with him to freedom when he who has attained contemplation does not abandon outwardly the action of good work by which he can benefit others. But if the Lord has given him a wife, and she has borne sons and daughters, the woman and her children shall belong to his master, but he himself shall go out with his clothing. The master gives a wife to the purchased servant when any preacher joins to good action him whom he has bound to the authority of almighty God. For preachers are also called masters, as it is said to Elisha the prophet concerning his preacher: “Do you know that your master will be taken from you?” And the wife of the purchased servant bears sons and daughters when good action produces strong or tender fruits. But the woman who was given by the master remains with the same master along with her children, while the servant himself goes out with his clothing, because good action, or the fruits of that same good action, are reckoned to the reward of the preacher. But he himself, persevering in the intention of his desire, goes out free to contemplation through heavenly grace. “But if the servant says, ‘I love my master, and my wife and children; I will not go out free.’” The servant loves his master when he guards the words of the preacher with a careful mind. Also loving his wife and children, he refuses to go out free when, loving the active life and its fruits, he does not wish to pass over to the contemplative life, because considering that he has good works in the service of his ministry, he refuses to withdraw to the quiet of freedom. But let his master offer him to the gods, and let him be brought to the door and the posts, and let him pierce his ear with an awl, that he may be his servant forever. For he who has resolved to remain in the active life is offered by his master to the gods when he is instructed by his preacher in the sayings of the ancient fathers, who were priests for us in the way of the almighty Lord. And he is led to the door and posts of the tabernacle so that he may hear something more profound about the entrance to the heavenly dwelling, and may subtly recognize the day of the fearful judgment, lest through the good works which he does he seek to please men. And so his ear is pierced with an awl when his mind is struck by the subtlety of the fear of God, so that, transfixed by the sharpness of the word, through everything he does he may know to always attend to the entrance of the kingdom, and as it were to carry an ear pierced from the door and post of the tabernacle.

He will be a servant in this age, so that he may be able to be free after this age. For he is a servant in this age who has resolved through the active life to serve men, so that after the present age he may be able to attain true freedom. Concerning this it is said through Paul: “Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.” For then there will be true freedom in us, when our adoption shall have attained to the glory of the children of God. But now not only is the active life in servitude, but even contemplation itself, by which we are caught up above ourselves, does not yet perfectly obtain freedom of mind, but imitates it, because that inward rest is seen in a mirror dimly. Yet however great may be the limitation of contemplation, it is already far broader and more sublime than the active life, since it passes over to a certain freedom of mind, thinking not on temporal things but on eternal. Since therefore the contemplative life flies up to higher things and far surpasses the active life by a certain, so to speak, dignity of its security, it is fittingly said now: “And the hand of a man was under their wings.”

But if in this place our Redeemer is understood as the man, the hand of the man is under their wings, because unless God had become man, who raised the minds of the preachers to heavenly things, those living creatures that appear would not fly. Nor is it unfittingly said that the hand of the man is under the wings, because of this same Redeemer of ours it is written: “Who being the brightness of glory and the figure of His substance, and upholding all things.” His hand therefore carries our hearts, His hand raises us up in contemplation. For unless, as has been said, the almighty Word had become man for the sake of men, human hearts would not fly to contemplate the excellence of the Word. Therefore the minds of men have been made lofty from the same source whence the humble God appeared among men. Let it therefore be said of the holy living creatures, let it be said: “And the hand of a man under their wings.” — Homilies on Ezekiel, Book 1, Homily 3

Jerome: (Vers. 8, 9.) And they had four wings, and their wings were joined one to another. They did not turn back when they walked, but each one moved forward before its face. The Gospels are joined to each other and cling together, and they fly to and fro throughout the whole world, running here and there, without end to their flight, never surpassing or receding, but always proceeding to further things. And both Paul and Virgil say: Forgetting the things that are past, and reaching forth towards those things that are still to come. We can say the same about the virtues of the soul, about the passage of time, and about the mingling of the elements, that, leaving behind the past, they always hurry back to the former things. And the fact that times slip away and flee is demonstrated in a short verse.

But meanwhile it flees, time flees irreparably. And in a lyric poem (Horace, Odes, 14).

Alas, alas, fleeting years slip away, Posthumus, Posthumus! — Commentary on Ezekiel

Ezekiel 1:9

Gregory the Dialogist: “And they had faces and wings on four sides, and their wings were joined one to another.” They have faces and wings in four directions, because in preaching throughout all regions of the world they demonstrate whatever they perceive concerning the humanity and whatever concerning the divinity of our Redeemer. For when they preach the incarnate God everywhere, they display their face in the four parts of the world. And when they announce that He is one with the Father and the Holy Spirit, they fly everywhere with the wing of contemplation. Their wings are joined one to another, because all their virtue and all their wisdom, by which they transcend other men through the flight of their contemplation, is mutually joined together in peace and unanimity. Hence it is written: The wisdom that is from above is first indeed pure, then peaceable. Hence also Truth says to these same preachers of His: Have salt in yourselves, and have peace among you. Therefore the wing of the living creatures is joined one to another, because the virtue and wisdom of the holy preachers is mutually united together in the peace of charity and concord. But the wing of one would be divided from another if, in that by which each one soars into wisdom, he refused to have peace with another.

“They did not turn back when they went, but each one walked straight before its face.” The feathered creatures, namely the holy preachers, when they advance, by no means turn back, because they pass from earthly actions to spiritual things in such a way that they are in no way turned back again to those things which they left behind. For to advance is, as it were, for them to go along a certain path, always moving in mind toward better things. On the contrary, it is said of the reprobate that they turned back in heart to Egypt. And Truth says through Himself: No one putting his hand to the plow and looking back is fit for the kingdom of God. For to put one’s hand to the plow is, as it were, to open up the soil of one’s heart through a certain plowshare of compunction for bringing forth fruit. But he looks back after the plow who, after the beginnings of good work, returns to the evils which he left behind. Because this by no means happens to God’s elect, it is rightly now said through the prophet: They did not turn back when they advanced.

He indicates why they do not turn back when he adds: “Each one was going before its own face.” For eternal things are before us, temporal things behind us, because we find those as we advance, and we leave these behind us as if behind our back as we depart. Hence that great winged creature who had flown to the secrets of the third heaven said: “But one thing, forgetting what lies behind and stretching forward to what lies ahead, I press on toward the prize of the heavenly calling.” For stretched forward to the things ahead, he had forgotten the things behind, because, despising temporal things, he was seeking only those which are eternal. Therefore the holy living creatures go before their own face, because they no longer look back with any desire upon the things they have left behind, and in the eternal things they seek, they place the foot of good work under the eyes of their contemplation.

Whoever, therefore, has already decided to walk before his own face must consider with great deliberation that looking back occurs in one way through deed and in another way through thought. For there are some who deliberate on great things, and, conscious of their sins, they carefully consider distributing much of what they possess to the needy, so that they may redeem their faults before God’s eyes through the bowels of mercy. And they begin to do these works, but often as they are doing them, fear of poverty strikes their mind, and fearing that they may become needy themselves, they become tight-fisted toward the needy and suspend themselves from the good work they had begun. These indeed have turned back while walking, because they refused to walk before their own face. Against these it is rightly said through Solomon: “Because of the cold, the sluggard refused to plow; therefore he will beg in summer, and it will not be given to him.” For he who now neglects to do good works because of fear and torpor of mind, when the sun of justice shines forth in judgment as if in summer, will beg for life but will not receive it, because he scorned to do good works for its sake. Another, having despised the desires of the flesh, carefully considers leaving all things and subjecting himself to the service of almighty God, and deliberates on restraining himself under the bridle of continence and chastity; but when he sees that others have fallen even after chastity, he fears to do that very thing he had deliberated upon. And so it happens that he returns backward through thought, who, looking toward what lies ahead, was already advancing to higher things with the steps of his mind. Of such a one it is well said through Solomon: “He who observes the wind will not sow; and he who considers the clouds will never reap.” Indeed, by the name of wind is meant the malign spirit, who drives the mind with temptations; and by the designation of cloud is expressed the sinner, who is moved by the impulse of temptation. He who watches the wind, therefore, does not sow, and he who considers the clouds never reaps, because he who fears the temptations of the malign spirit and observes the falls of the wicked despairs of himself, and is neither exercised now in the good seed of work, nor will he afterward be refreshed by the gift of just retribution. There are, moreover, some who indeed do the good works they know, and while doing these, deliberate on better things; but reconsidering the better things they had deliberated upon, they change their minds; and indeed they do the good things they had begun, but they succumb from the better things they had deliberated upon. These indeed appear to stand in their work before human judgments, but before the eyes of almighty God they have fallen in their deliberation. Hence it often happens that even their good work pleases God less, because when the foot of the mind is inconstantly placed on the better step of deliberation, this very inconstancy of thought accuses it. But because all who are perfect observe themselves with great subtlety of discretion, lest they ever slip back to worse things either in deed or in thought, they ceaselessly consider how much they progress daily; rightly it is said of them: “They did not turn back when they walked, but each one walked before its own face.” — Homilies on Ezekiel, Book 1, Homily 3

Ezekiel 1:10

Augustine of Hippo: It appears to me that those who have taken the lion to point to Matthew, the man to Mark, the ox to Luke and the eagle to John have made a more reasonable application of the figures than those who have assigned the man to Matthew, the eagle to Mark and the lion to John. For in forming their particular idea of the matter, they have chosen to keep in view simply the beginnings of the book, and not the full design of the several Evangelists in its completeness, which was the matter that should, above all, have been thoroughly examined. For surely it is with much greater propriety that the Evangelist who has brought to our attention most particularly the kingly character of Christ should be taken as being represented by the lion.… That Luke is intended under the figure of the calf, in reference to the sacrifice made by the priest, has been doubted by neither of the two sets of interpreters.… In this way it further follows that Mark, who has set himself neither to give account of the royal lineage nor to expound anything distinctive of the priesthood … appears to be indicated simply under the figure of the man among those four living creatures. — HARMONY OF THE GOSPELS 1:6.9

Gregory the Dialogist: Through the holy spirit of prophecy the winged creatures are described in detail, so that the very subtlety of the description may reveal to us that the persons of the Evangelists are signified through them, and the word of God may leave nothing doubtful to our understanding. For behold it is said: “And the likeness of their faces was the face of a man, and the face of a lion on the right side of the four of them; and the face of an ox on the left side of the four of them; and the face of an eagle above the four of them.” That these four winged creatures designate the four holy Evangelists, the very beginnings of each gospel book testify. For because he began from the human generation, Matthew is rightly represented by the man; because of the cry in the wilderness, Mark is rightly designated by the lion; because he began from sacrifice, Luke is well represented by the calf; but because he began from the divinity of the Word, John is worthily signified by the eagle, who saying: “In the beginning was the Word, and the Word was with God, and the Word was God,” while he gazed upon the very substance of Divinity, fixed his eyes upon the sun like an eagle. But because all the elect are members of our Redeemer, and our Redeemer himself is the head of all the elect, through the fact that his members are figured, nothing prevents him also from being signified in all these. For he, the only-begotten Son of God, truly became man; he deigned to die as a calf in the sacrifice of our redemption; he rose through the power of his strength as a lion. The lion is also said to sleep with open eyes, because in that very death in which our Redeemer could sleep according to his humanity, he kept watch according to his divinity by remaining immortal. He also, ascending to heaven after his resurrection, was raised up on high as an eagle. Therefore he is everything to us at once, who by being born became man, by dying a calf, by rising a lion, and by ascending to heaven was made an eagle. But because we have already said above that the four evangelists are signified by these creatures, and under their appearance all the perfect together, it remains for us to show how each of the elect is expressed by these visions of creatures. — Homilies on Ezekiel, Book 1, Homily 4

Gregory the Dialogist: Every elect person who is perfect in the way of God is simultaneously a man, a calf, a lion, and an eagle. For man is a rational animal. The calf, moreover, is customarily slaughtered in sacrifice. The lion is a mighty beast, as it is written: “The lion, the mightiest of beasts, will not cower before any encounter.” The eagle soars to the heights and gazes upon the rays of the sun with unwavering eyes. Therefore, everyone who is perfect in reason is a man. And because he mortifies himself from the pleasures of this world, he is a calf. Because through that voluntary mortification of his own he possesses the strength of security against all adversities—whence it is written: “The righteous man, confident as a lion, shall be without fear”—he is a lion. Because he contemplates in a lofty manner those things which are heavenly and eternal, he is an eagle. Therefore, since every righteous person becomes a man through reason, a calf through the sacrifice of his mortification, a lion through the strength of security, and an eagle through contemplation, each perfect person can rightly be signified by these holy living creatures. We say this in order to demonstrate that the things which have been said about the four living creatures pertain also to each individual among the perfect. — Homilies on Ezekiel, Book 1, Homily 4

Gregory the Dialogist: But a great question arises for us concerning these same evangelists and holy preachers: why is man and lion said to be on the right side of the four of them, while the calf is said to be on the left side of the four? For it is not without wonder why those two are said to be on the right and this one on the left. And again we must ask why the eagle is mentioned as being not on the right or left, but above the four of them. We have thus posed two questions for ourselves, which we must resolve with the Lord’s help. Therefore, man and lion are said to be on the right, while the calf is said to be on the left. For on the right we have joyful things, but on the left we have sorrowful things. Hence we also say that what we consider adverse is on our left. And, as we said before, the incarnation is signified by the man, the passion by the calf, and the resurrection of our Creator by the lion. Now concerning the incarnation of the only-begotten Son, by which we were redeemed, all the elect rejoiced; but concerning his death, those first saints among the elect, the holy apostles themselves, were saddened, who again rejoiced at his resurrection. Since, therefore, both his birth and resurrection brought joy to the disciples, whom his passion had saddened, man and lion are described as being on his right, while the calf was on his left. For those same holy evangelists rejoiced at his humanity, were strengthened by his resurrection, who had been saddened by his passion. Therefore, man and lion are on their right, because the incarnation of our Redeemer gave them life, and his resurrection strengthened them. But the calf is on the left, because his death cast them down into unbelief for a moment of time. Rightly, however, the place of the eagle is described as being not beside but above, because whether through what it signifies—his ascension—or because it proclaims that the Word of the Father is God with the Father, it surpassed the other evangelists in the power of contemplation; although he speaks of his divinity together with them, yet he contemplates this more subtly than all. But if the eagle, joined with the three others, is mentioned as the four living creatures, it is strange how it is described as being above the four of them—unless it is because John, through seeing the Word in the beginning, also passed beyond himself. For unless he had also transcended himself, he would not have seen the Word in the beginning. Since, therefore, he transcended even himself, he was no longer merely above three, but with himself added, above four. — Homilies on Ezekiel, Book 1, Homily 4

Jerome: (Verse 10.) The likeness of their faces, the face of a man and the face of a lion on their right side, and the face of an ox on their left side, and the face of an eagle above them. The faces represent the beginning of the Gospels, in which the human and lion symbolize the birth of Christ and the voice of the prophets thundering in the wilderness on the right side. The ox, which represents the sacrifices and the priesthood of the Jews, is on the left side, which was abolished and passed on to the spiritual priesthood, as it is written: You are a priest forever after the order of Melchizedek (Psalms 110:4); so that all things may belong to him and be counted as one body. But the eagle, which is both about the birth and the prophecy, which is fulfilled by the Lord’s coming, and about the priesthood that has passed, and beyond all these things, referring to the spiritual birth, how the Father is in the Son, and the Son is in the Father. Concerning which it is rightly said: Who shall declare his generation (Isaiah 53:8)? These are, according to the Apocalypse (Chapter 4), as we have already said, four living creatures full of eyes before and behind, of which one is like a lion, and the second like a calf, and the third has the face of a man, and the fourth is like a flying eagle. There they are said to have the form of Seraphim with six wings, two covering their face and two covering their feet, and two flying, and they do not rest day or night, saying: Holy, holy, holy, the Lord God Almighty, who was, and who is, and who is to come (Rev. 4:8). — Commentary on Ezekiel

Ezekiel 1:11

Gregory the Dialogist: The face and the extended wings are described above because every intention and every contemplation of the saints stretches beyond itself, so that it may attain what it desires in heavenly things. For whether one is vigilant in good work or in contemplation, then what one does is truly good when one desires to please Him from whom it comes. For he who appears to do good things but through these desires to please not God but men presses down the face of his intention. And he who contemplates in sacred Scripture the things that pertain to divinity so that through what he understands he might be occupied with disputes—because he does not desire to be satisfied by the sweetness of the sought-after blessedness but rather to appear learned—such a one certainly does not extend the wings of his understanding upward; but because he occupies the vigilance of his mind in earthly desire, he lays down in the depths the wings which he could have raised on high and by which he himself could have been raised. In this matter it must be considered that every good that is done should always be raised toward heavenly things through intention. For he who through the good things he does desires earthly glory presses down his wings and his face. Hence through the prophet it is said of certain ones: “They were carrying their victims down into the depths.” For what else are the tears of prayer but the victims of our offering? As it is written: “A sacrifice to God is a troubled spirit.” And there are some who afflict themselves with lamentations in prayer in order to acquire earthly benefits or to appear holy to men. What do these do but carry their victims into the depths? Because the things they seek are in the lowest place, they lay down the sacrifice of their prayer below. But the elect, who desire to please almighty God in good work and through the grace of contemplation long to taste eternal blessedness even now, extend their faces and wings above. — Homilies on Ezekiel, Book 1, Homily 4

Gregory the Dialogist: It had been said: “And their faces and their wings were stretched out above,” and immediately what we have brought forward was added, that “two wings of each were joined.” Here it is openly understood that they were both stretched out above and joined, while two covered their bodies. But what are the wings of the animals called except pinions? In this matter we must inquire with diligent investigation what the four wings of the saints are, of which two stretched out above are joined, while two cover their bodies. For if we look attentively, we find there are four virtues that lift every winged creature from earthly actions: namely, love and hope concerning future things, but fear and penitence concerning past things. Therefore the wings joined to each other are stretched out above, because love and hope lift the mind of the saints to things above. These are also fittingly called joined, because the elect without doubt both love the heavenly things they hope for and hope for what they love. But two cover their bodies, because fear and penitence hide their past evils from the eyes of almighty God. Thus two wings, as was said, are joined above, when love and hope elevate the hearts of the elect to higher things, suspend them toward heavenly things. But two wings cover their bodies, when fear and penitence hide their past evils from the sight of the eternal judge. For in that they remember that they have sinned, because they fear greatly and weep, what else do they do but cover their body? They who hide their carnal deeds from the strict examination by good works placed over them. For it is written: “Blessed are they whose iniquities are forgiven, and whose sins are covered.” For we cover sins when we place good deeds over evil actions. For everything that is covered is placed beneath; and that by which it is covered is drawn over it from above. Therefore when we renounce the evils we have done and choose the good things we should do, we as it were draw a covering over that thing which we are ashamed to have seen. — Homilies on Ezekiel, Book 1, Homily 4

Gregory the Dialogist: However holy men may be in this life, they still have that which they ought to cover before the eyes of God, because it is utterly impossible that they should never sin in deed, or in speech, or in thought. Hence blessed Job, who had indeed spoken perfect things to men, yet hearing the voice of God and reproving himself for that very perfect speech of his, said: “I will lay my hand upon my mouth.” For in the hand is work, in the mouth is speech. Therefore to lay the hand upon the mouth is to cover the sins of speech by the virtue of good work. It pleases me, dearest brothers, to call the teacher of the Gentiles as a witness to this matter, and to see how that holy living creature rests upon four wings, of which with two it flies upward; but with two wings it covers its body, because it hides the past things it had done. Let us see, therefore, how great a love raises him to heavenly things: “For me to live is Christ, and to die is gain.” Let us recognize with how great a hope he is raised to higher things: “Our citizenship is in heaven, from whence also we look for the Savior Jesus Christ our Lord.” Let us see if, even when established in such great virtues, he still fears: “I chastise my body and bring it into subjection, lest perhaps, when I have preached to others, I myself should become a castaway.” Let us recognize if he repents of having done evil: “I am the least of the apostles, who am not worthy to be called an apostle, because I persecuted the Church of God.” In these words of his, what else is accused but the hardness of our mind? Because he mourns what he had committed before baptism, while we have committed many things even after baptism, and yet we refuse to weep. Therefore the holy living creatures use four wings, because through love and hope they fly to heavenly things, and through fear and repentance they lament the unlawful deeds within themselves. — Homilies on Ezekiel, Book 1, Homily 4

Gregory the Dialogist: But because it was said: “The two wings of each were joined,” this is perhaps understood to mean that they do not join their own wings by raising them, but that the wings of one are conjoined to another, so that evidently the raised wings mutually agree with each other in their joining. In this matter a question arises: if the two wings that elevate designate love and hope, while the two that cover the bodies designate fear and penitence, why are the two that are extended said to be conjoined, and the two that cover the body are not said to be? But in this matter, by the Lord’s granting, an easy explanation presents itself: the two wings of the saints that are conjoined are love and hope, while the two that cover the bodies are not conjoined to one another, namely fear and penitence. For David was afflicted by fearing and doing penance for the fall of the flesh. Peter wept bitterly for the fall of faithlessness. Paul laments the cruelty of his past persecution in himself. Yet all seek one homeland, all hasten to reach the one author of all things. Therefore the two wings of each are conjoined, and the two are not, because through love and hope what they desire is one, but through fear and penitence what they lament is diverse. — Homilies on Ezekiel, Book 1, Homily 4

Jerome: Two are stretched out and lift themselves up on high and signify heavenly preaching, in everything that pertains to the majesty of God. Two cover their bodies, for human knowledge is excluded, and perfect consideration is not offered. — COMMENTARY ON Ezekiel 1:1.11

Jerome: (Verse 11) And their faces and wings were stretched out from above, with two wings of each joined together and two covering their bodies. And above we have said that the Gospels and the seasons are joined together, and all rational creatures, and the four virtues, so that whoever lacks one lacks all. And that the two are stretched out and rise up high signifies heavenly preaching and all things tending towards the majesty of God. But two things hinder the knowledge of bodies: human knowledge is excluded, and perfect intuition is not provided, as the Apostle says: For we know in part, and we prophesy in part. But when that which is perfect has come, then that which is in part will be done away with (1 Cor. 13:9). — Commentary on Ezekiel

Theodoret of Cyrus: He shows by these things not that everything is to be understood by divine power but that some things are clear to them and others are unknown, and they do not go beyond the limit set down for them. They stretch out two wings in their exultation, for the gift of contemplation has been granted, and they cover their bodies with two wings, covering those things that are hidden in happy ignorance, and they do not struggle in order to observe things that it is not right for them to see. — COMMENTARY ON Ezekiel 1:1

Ezekiel 1:12

Gregory the Dialogist: It had been said above: “Each of them went before its face,” but now it is said: “It walked in the presence of its face.” And so the same statement seems to have been repeated. But since we use “in the presence of” to mean “in the present” (that is, it signifies “in the present”), we can distinguish by more subtle inquiry that it is one thing to walk before the face, and another to walk in the present. For to walk before the face is to seek what lies ahead; but to walk in the present is not to be absent from oneself. For every just person who anxiously examines their life and diligently considers how much they grow daily in good things, or perhaps how much they decline from good things—this one, because they place themselves before themselves, walks in their own presence, since they vigilantly see whether they are rising or falling. But whoever neglects the guardianship of their life, and either despises or does not know how to examine what they do, what they say, what they think—this one does not walk in their own presence, because they are ignorant of what they are like in their habits or in their actions. Nor is one present to oneself who is not anxious to examine and know oneself daily. But that one truly places themselves before themselves and is present to themselves, who attends to themselves in their actions as if to another. — Homilies on Ezekiel, Book 1, Homily 4

Gregory the Dialogist: For there are many sins which we commit, but they do not seem serious to us because, loving ourselves with a private love and closing our eyes, we flatter ourselves in our self-deception. Hence it often happens that we judge our own serious faults lightly, while judging the light faults of our neighbors severely. For it is written: “Men shall be lovers of themselves.” And we know that private love powerfully closes the eye of the heart. From this it happens that what we ourselves do, and do not consider to be serious, is often done by our neighbor, and seems to us excessively detestable. But why does what seemed trivial to us in ourselves appear serious in our neighbor, unless because we neither see ourselves as we see our neighbor, nor our neighbor as we see ourselves? For if we looked at ourselves as we do at our neighbor, we would see our own faults with strict judgment. And again, if we looked at our neighbor as we do at ourselves, his action would never appear intolerable to us, since we have often perhaps done the same things, and thought we had done nothing intolerable to our neighbor. Moses strove to correct this badly divided judgment of our mind through the precept of the law, when he said that the bushel should be just and the measure equal. Hence Solomon says: “A weight and a weight, a measure and a measure, both are abominable before God.” We know that in the double weights of merchants, one is larger, the other smaller. For they have one weight by which they weigh for themselves, and another weight by which they weigh for their neighbor. They prepare lighter weights for giving, but heavier ones for receiving. Therefore every person who weighs differently the things that belong to their neighbor and differently those that are their own has “a weight and a weight.” Both therefore are abominable before God, because if one loved their neighbor as themselves, they would love them in good things as they love themselves. And if one looked at themselves as they do at their neighbor, they would judge themselves in evil things as they judge their neighbor. We ought therefore to see ourselves carefully as we see others, and, as has been said, to place ourselves before our own eyes, so that constantly imitating the winged creatures, lest we be ignorant of what we do, we may always walk before our own face. But the perverse, as we said a little before, do not walk before their own face, because they never consider what they do; they tend toward destruction; they exult in wicked deeds. Of whom it is written: “Who rejoice when they have done evil, and exult in the worst things.” Often indeed the just person who beholds them weeps, but they themselves, in the manner of the frenzied, are lamented over, yet they laugh. — Homilies on Ezekiel, Book 1, Homily 4

Gregory the Dialogist: Others give much from their own possessions to the needy, but when they find an opportune moment, they oppress the needy and devastate with whatever plunder they can those whom they are able to. They place before the eyes of their thought the good things they do, and they do not place there the worst things they commit. These clearly do not walk before their own face, because if they were present to themselves, they would see carefully all that they do, and they would recognize how they lose their good works through evil actions, as it is written: And he who gathered wages put them into a bag with holes (Haggai 1:6). For from a bag with holes there goes out elsewhere what is put in from elsewhere, because undiscerning minds do not see how the reward that is acquired from good work is lost through evil work. Another preserves bodily chastity and vigilantly watches himself, lest he outwardly admit anything blameworthy; he is content with his own things, he does not seize what belongs to others, but nevertheless perhaps he holds hatred in his heart against his neighbor. And though it is written: He who hates his brother is a murderer, he considers how pure he is outwardly in deed, and he does not weigh how cruel he is in mind. What is this man but absent from himself, who walks in the darkness of his own heart and does not know it? Another now does not seize what belongs to others, now guards his body from impurity, now loves his neighbor with a pure mind, and conscious of past evils, afflicts himself with lamentations in his prayers; but when prayer is finished, he seeks happy things to rejoice over in this world, and lets his neglectful soul sink into temporal joys, nor does he care lest immoderate joys exceed the measure of his tears; and it happens that by laughing excessively he loses the good that he gained by weeping. This one therefore does not walk before his own face, because he refuses to see the losses he suffers. For it is written: The heart of the wise is where sadness is, and the heart of fools is where gladness is. In all things therefore that we do, we ought diligently to observe ourselves inwardly and outwardly, so that following the winged creatures, we may be present to ourselves and always walk before our own face, having as our only helper Jesus Christ our Lord, the Son of the Father, who lives and reigns with him in the unity of the Holy Spirit, through all ages of ages. Amen. — Homilies on Ezekiel, Book 1, Homily 4

Gregory the Dialogist: Oh, how marvelous is the depth of God’s utterances! It is delightful to attend to it, delightful to penetrate its inner meanings with grace as our guide. Whenever we examine it by understanding, what else do we do but enter the shade of the forests, so that we may be hidden in its coolness from the heat of this age? There we gather the greenest herbs of its teachings by reading, and we ruminate on them by reflecting. In the discourse that was delivered to you, dearest brothers, three days ago, it was explained how the living creatures that were shown signify either our Redeemer, or His four evangelists, and all the perfect. The virtue of these living creatures is still expressed more subtly, so that we too, weak and contemptible as we are, may stretch ourselves toward imitating them, insofar as we are able by the Lord’s generosity. For behold, it is said: Wherever the impulse of the spirit was, there they went.

In the elect and the reprobate the impulses are different. In the elect, namely, is the impulse of the spirit; in the reprobate, the impulse of the flesh. For the impulse of the flesh drives the soul to hatred, to pride, to impurity, to plunder, to outward glory, to cruelty, to faithlessness, to despair, to anger, to quarrels, to pleasures. But the impulse of the spirit draws the mind to charity, to humility, to continence, to generous mercy, to inward advancement, to works of piety, to faith in eternal things, to hope of coming joy, to patience, to peace, to consideration of mortal life, to tears. Therefore it is necessary that we should always with great care consider in everything we do what impulse leads us; whether our thought is driven by the impulse of the flesh or by the impulse of the spirit. For to love earthly things, to prefer temporal things to eternal, to possess outward goods not for necessary use but to desire them for pleasure, to seek vengeance against an enemy, to rejoice at a rival’s downfall—this is the impulse of the flesh. But on the contrary, to love heavenly things, to despise earthly things, to seek passing things not for the fruit of pleasure but for the use of necessity, to be grieved at an enemy’s death—this is the impulse of the spirit. And because all who are perfect always exercise themselves in these virtues, it is rightly now said of the holy living creatures: Where the impulse of the spirit was, there they went.

But we must know that very often the impulse of the flesh cloaks itself under the guise of a spiritual impulse, and thought itself lies to itself that what it does carnally it does spiritually. For often someone, overcome by the goads of anger, is inflamed against offenders with zeal for avenging justice more than is necessary, and crossing the boundary of justice in vengeance acts cruelly, while suspecting that he acts justly. The impulse of the flesh, therefore, is veiled for this person under the appearance of spirit, when what is believed to be done justly is not held under the restraint of discretion. And often another person, devoted to excessive gentleness, observes the faults of his subjects, and refuses to correct these through the fervor of zeal, which by cruelly not correcting he multiplies in them; and so it happens that his mildness is hostile both to himself and to his subjects, since because he reckons the torpor of his mind to be patience, through the spirit of the flesh he distances himself from the impulse of the spirit. Therefore, the first consideration ought to rouse us to inquiry of our own heart, lest we be led to certain things we do through an open impulse of the flesh, lest the mind, seduced by depraved pleasures, recognize things to be evil and nevertheless do them. But the second concern ought to render us vigilant, lest the impulse of the flesh secretly insinuate itself as if under the impulse of the spirit, and pretend to us that the faults we commit are virtues.

It should be known that those faults are more serious which imitate virtues under a false appearance, because those faults which are recognized openly cast the soul into confusion and draw it to repentance; but these not only do not humble one to repentance, but even exalt the mind of the one acting, since they are considered virtues. Moreover, what had been said above about the holy living creatures is repeated again, so that it may be more firmly established: They did not turn back when they walked.

Because all the elect strive toward good things in such a way that they do not return to perpetrating evil: “For he who perseveres to the end will be saved.” And as it is said through Solomon: “The path of the just, like a shining light, proceeds and grows until the perfect day.” For in their souls the good desire and understanding of the inner light is already part of the day, but because they advance in virtue until the end of life, they come to the perfect day when, having been led to the heavenly kingdoms, they will no longer lack anything in that light which they desire. — Homilies on Ezekiel, Book 1, Homily 5

Jerome: This shows the secret of each Testament, because, in those four animals, the law and the gospel hasten toward the future and never make any motion back. — COMMENTARY ON Ezekiel 1:1.12

Jerome: (Verse 12) And each thing moved forward before its own face. Wherever the impulse of the spirit was, there they moved forward and did not turn back while they traveled. The one who holds the plowshare should not look back (Luke 9:62), nor should one imitate Lot’s wife (Genesis 19), lest they fall into the punishment of Deuteronomy (Chapter 19) and perish like the incurable paralytic, whom Eli also fell because he had offended God with the fault of his sons (2 Kings 4). How much more should the four animals that were full of light and wings, which follow the preceding Holy Spirit, fly around the world and elevate themselves to the heights in order to protect their bodies with the feathers of history and not grant us a fuller vision? But what is also said secondly: They did not turn back when they went forward, signifies the sacrament of each of these four living creatures, and the Law and the Gospel hasten toward the future; and they never receive a backward movement. — Commentary on Ezekiel

Ezekiel 1:13

Gregory the Dialogist: It follows: “And the likeness of the living creatures, and their appearance was like burning coals of fire, and like the appearance of lamps.”

Fire of burning coals and of lamps is compared to the appearance of the living creatures. For whoever touches a coal is set on fire, because he who clings to a holy man receives from the constancy of seeing him, from the practice of speaking with him, and from the example of his work, so that he is kindled in the love of truth, flees the darkness of his sins, burns with desire for the light, and now burns with true love, he who before lay as dead in iniquity as he was cold. But lamps spread their light farther, and while they are in one place, they shine in another. For he who is powerful in the spirit of prophecy, in the word of teaching, and in the grace of miracles, his reputation shines far and wide like a lamp; and all who hear of his good deeds, because through these things they rise to the love of heavenly things, shine as if from the light of a lamp in that they display themselves through good works. Therefore, because holy men kindle certain ones placed near them, as if by touching them, to love of the heavenly fatherland, they are coals. But because they shine for certain ones placed far away, they become lamps for their journey, lest they fall into the darkness of sin. But between coals and lamps there is this difference: coals indeed burn, but do not expel the darkness of the place in which they lie; lamps, however, because they shine with a great light of flames, drive away the darkness spread all around.

From this matter it should be noted that there are many of the saints who are so simple and hidden, concealing themselves in lesser places under great silence, that their life can scarcely be recognized by others. What therefore are these if not coals? For although they have heat through the fervor of the spirit, nevertheless they do not have the flame of example. Nor do they overcome the darkness of sins in the hearts of others, because they entirely flee from having their life known. They are indeed kindled for themselves, but they are not a light of example for others. But those who both offer forth examples of virtues and demonstrate the light of good work through their life and word to those journeying, are rightly called lamps, because both through the heat of desire and through the flame of the word, they drive out the darkness of error from the hearts of sinners. Therefore he who lives well in secret, but profits the advancement of others not at all, is a coal. But he who, placed as an imitation of holiness, demonstrates the light of righteousness from himself to many, is a lamp, because he both burns for himself and shines for others. There follows: And this was the vision running in the midst of the living creatures, the splendor of fire, and lightning going forth from the fire.

The fire is seen running in the midst of the living creatures, because unless those winged creatures received heat from the fire of truth, they themselves would not burn in the likeness of coals and torches. For the Holy Spirit is usually signified by the name of fire. Concerning which the Lord says in the Gospel: I have come to cast fire upon the earth, and what do I desire except that it be kindled? For when a carnal mind receives the Holy Spirit, inflamed with spiritual love it laments the evil it has done. And the earth burns, when the heart of the sinner is scorched by an accusing conscience, and is consumed in the pain of repentance. Hence again it is written: Your God is a consuming fire. For since He renders the mind that He has filled clean from the rust of sins, our Creator is called both fire and consuming. Therefore the Holy Spirit is said to run in the midst of the living creatures as the splendor of fire, and lightning going forth from the fire, because filling the whole Church, He casts forth flames of love from Himself into the hearts of the elect, so that He may strike with terror in the manner of lightning, and kindle sluggish hearts to His love.

Spirit indeed is God eternal before all ages, coeternal with the Father and the Son, we must ask why He is said to run about. For everyone who runs about approaches a place where he was not, and leaves the place where he was. By what reasoning, then, shall we say that the Spirit runs about, since all things are within Him, and there is nowhere a place where He is not? As it is written: “The Spirit of the Lord has filled the whole world.” And yet, when the praise of wisdom was being described, it was added: “For in her there is a spirit of understanding, a spirit unique, manifold, subtle, mobile.” And shortly after: “Steadfast yet humane.”

In these words again a great question arises for us: why is this spirit who fills all things said to be both mobile and stable at the same time? But if we return to the custom of human usage, we more quickly find the meaning of the speaker. For a man who runs about everywhere in the region where he is, without doubt comes upon everyone everywhere, and is suddenly found where he was not expected. Therefore the Almighty Spirit, to signify his presence everywhere, is said to be both mobile and stable at the same time. Stable, because by nature he contains all things; but he is called mobile because he meets even those who are unaware of him everywhere. Therefore holding all things he is called stable; showing himself present to all he is called mobile. Therefore the brightness of fire, and the lightning going forth from the fire, runs among the winged creatures, because the Holy Spirit is present to individuals and to all at the same time, and sets on fire those whom he touches, and illuminates those whom he sets on fire, so that after their former coldness those who have been kindled may burn, and through the fire of love which they have received may give back flames of examples. For the lightning going forth from this fire strikes torpid minds, and by striking rouses and inflames them, so that after the love of that One they may run both burning and shining together. Hence it is written elsewhere: His throne is a flame of fire, his wheels are burning fire. For those who are guardians of souls and have undertaken the burdens of feeding the flock are by no means permitted to change places. But because, placed in one location, they carry within themselves the presence of divinity and burn, the throne of God is called a flame of fire. But those who run about in preaching for love of the Lord are his wheels of burning fire, because when they run through various places out of desire for him, from which they themselves burn, they also set others on fire.

However, the running to and fro and mobility of the Spirit can be understood by the consideration of another inquiry. Indeed, in the hearts of the Saints, according to certain virtues He always remains, but according to certain others He comes as one about to depart, and withdraws as one about to return. For in faith, hope, and charity, and in other good things without which one cannot reach the heavenly homeland, such as humility, chastity, justice, and mercy, He does not abandon the hearts of the perfect. But in the virtue of prophecy, in eloquence of teaching, and in the working of miracles, He is sometimes present to His elect, and sometimes withdraws Himself. He is present so that they may be lifted up, and He withdraws Himself so that they may be humbled. He is present so that He may glorify them by the virtue shown, and He withdraws so that they may know themselves when His virtue is withdrawn. He is present so that He may show what they are through Him, and He withdraws so that He may make clear who and of what sort they remain without Him. Therefore, in those virtues without which one can by no means attain to life, the Holy Spirit remains in the hearts of His elect; hence He is rightly said to be stable. But in those things through which the virtue of holiness is shown, He is sometimes mercifully present and sometimes mercifully withdraws; hence He is rightly called mobile. Therefore the Spirit is said to run to and fro and to be mobile, because He is not continuously possessed in signs and virtues according to each one’s wish. And it is well said that He runs to and fro among the holy living creatures. For running to and fro pertains to swiftness. And the Spirit runs to and fro among the perfect, because even if He has withdrawn from their heart for a moment, He returns more quickly. — Homilies on Ezekiel, Book 1, Homily 5

Jerome: (Vers. 13, 14.) And the likeness of the creatures, and their appearance was like burning coals of fire, and like the appearance of torches. This was the vision running among the creatures, a gleam of fire, and lightning coming forth from the fire. And the creatures went and returned like the flashing of lightning. LXX: And in the midst of the creatures a vision like burning coals of fire, like the appearance of torches running among the creatures; and a gleam of fire, and lightning came forth from the fire. And what follows: And the animals were running and returning as if they were species of beasts, it is added from the edition of Theodotion to the Septuagint: who, lest he seem to say something contrary to the two previous statements of the prophet, thought it best to omit what they thought to be contradictory, that is, and the animals were running and returning, so as not to cause scandal to the reader. It is better, however, to translate in divine books what has been said, even if you do not understand why it has been said, rather than remove what you do not know. Otherwise, many other things that are ineffable and cannot be grasped by the human mind will be destroyed by this freedom. But we say this, as it is also written in the Proverbs in the same place: "Do not answer a fool according to his folly, lest you also become like him" (Prov. XXVI, 4, 5); and in another place it is put that seems to be contrary to us: "Answer a fool according to his folly, lest he appear wise in his own eyes;" and both are in agreement with the diversity of times and persons, since the fool is despised because he does not receive wisdom; and foolish pride is brought down by other foolishness, as the Apostle says: "I have become foolish, you compelled me" (II Cor. XII, 11): so also in this place we should seek why it was said above for the second time: "The animals did not turn back when they walked;" and now, once, the animals ran and turned back. And if there were not a question following, it would be like a flashing lightning: which in Hebrew is called Bezec, and is interpreted by Symmachus, as if it were the appearance of a lightning bolt. Therefore, just as the ethereal fire flashes with frequent sparks, and the lightning bolts flash and return in the blink of an eye, without losing their source and, so to speak, the origin of fire and material; in the same way, these animals, when they continue with an unhindered foot, hasten towards their former state. But if they see something opposed to their attempts, they do not so much turn back as they contract themselves, to be extended again, and to give the light that they had hidden for a while, to give food to the slaves in their proper time, to not give what is holy to dogs, nor to throw pearls before swine (Matthew 7). Therefore, Paul also says: I have given you milk to drink, not food, for you were not yet able to receive it (1 Corinthians 3:2). And the choice of Judas and the anointing of Saul do not indicate that God is ignorant of future events, but they show that He is the judge of present things (Matthew 10). And it is commanded to the Apostles, that if they perceive an unworthy house by the salutation, they should first shake off the dust from their feet; and the peace which they have given to the house should return to them. But the burning coals and the lamps running among the animals are interpreted from that place of Isaiah: And the fire shall eat the flesh as the grass, and I will sanctify them in the burning fire (Isaiah 5:24) . And it is written elsewhere: Burning coals shall fall upon them (Psalms 140:11) . And against deceitful lips, it is said in another psalm: ‘What shall be given to you, or what shall be added to you, to a deceitful tongue? Sharp arrows of the powerful, with coals of desolation.’ (Psalms 119:3-4). And in another place: ‘You have coals of fire, you shall sit upon them, they shall be to you for help.’ (Isaiah 47:14). Whatever creature we behold, it reflects the knowledge of God, as the Creator is recognized through his creatures. And from the midst of living beings comes the splendor of fire and lightning. For if you study the Gospels, amidst the letters and humble history, you will discover the sacraments of the Holy Spirit. — Commentary on Ezekiel

Ezekiel 1:14

Gregory the Dialogist: There follows: And the living creatures went and returned in the likeness of flashing lightning.

Since it was said above, “They did not turn back when they walked,” for what reason is it now said, “The living creatures went and returned”? These statements seem very much contrary to each other, because they went and did not return, and they went and returned. But we recognize more quickly how this should be understood if we carefully distinguish the two lives, namely the active and the contemplative. For we can remain fixed in the one, but we are by no means able to hold the mind attentive in the other. For when we leave behind our sluggishness and rouse ourselves to the pursuit of good work, where else do we go but to the active life? From which we should by no means turn back afterward, because whoever returns after it to the sluggishness of negligence, to the wickednesses of depravity which he had left behind, undoubtedly does not know how to be a heavenly creature. But when we rise from the active life to the contemplative, because the mind cannot long stand in contemplation, but sees everything that it perceives of eternity through a mirror and in an enigma, as if furtively and in passing, the soul, repelled by its own weakness from the immensity of such great loftiness, slips back into itself. And it is necessary that it return to the active life and exercise itself continually in the practice of good work, so that when the mind cannot rise to contemplate heavenly things, it may not refuse to do whatever good things it can. And so it happens that, aided by its own good actions, it rises again to contemplation toward higher things and receives the nourishment of love from the pasture of contemplated truth. And because the weakness of corruption itself cannot hold itself long in this, returning again to good works, it is fed by the memory of God’s sweetness, and is nourished outwardly by pious acts and inwardly by holy desires. For hence it is said of perfect men returning after their contemplation: “They shall pour forth the memory of your sweetness.” For they strive always to pour forth the sweetness of intimate delight, which they can somehow touch by foretasting as if from a flash of light, by recalling and speaking of its memory. Hence the Psalmist also aptly admonishes us, saying: “Light has risen for the righteous, and gladness for the upright of heart. Rejoice, you righteous, in the Lord, and confess to the memory of his holiness.” He says again: “How great is the multitude of your sweetness, O Lord!” Which indeed he would by no means have known how great it was unless he had somehow tasted it by contemplating. Hence he says again: “I said in my ecstasy, I am cast out from the sight of your eyes.” For unless he had been raised up in an excess of mind and known the sweetness of eternal delight, while still held in this world he would not discern how far cast out he lay. Therefore the living creatures shown go and do not return, and they go and return; because holy men both do not fall from the active life which they have grasped into iniquities, and they slip back from the contemplative life, which they cannot hold continuously, into the active. For as was said, overcome by the very weight of their weakness, repelled back to themselves they return, so that by going they may learn what to desire, and by returning they may know where they lie. By going they may understand where they are not yet; by returning, what they are.

But how these holy creatures return is demonstrated when it is added: “In the likeness of flashing lightning.” Now the returning creatures are fittingly compared to flashing lightning, because when holy men soar upward to contemplate heavenly things, when they bind the firstfruits of their spirit in love of the heavenly homeland, but weighed down by the burden of human interaction they return to themselves, they proclaim to their brethren the heavenly goods which they were able to contemplate at least through a mirror, and they kindle their souls with love of that inner brightness, which they are able neither to see as it is nor to speak of as they saw it. Yet speaking, they strike and set fire to the hearts of their hearers with their words. Therefore they return like flashing lightning, who, when they speak of heavenly things, because through them the light from above flashes forth, inflame the minds of their hearers with love of the heavenly homeland. Thus in the manner of flashing lightning, when they strike by speaking, they scatter the fire of spiritual desire.

The holy creatures also go and return in another way. For they go when they are sent forth in preaching to instill the grace of heavenly gift, and they perform miracles before unbelievers so as to draw them to faith; but they return, because, attributing these things to the power of the Almighty Lord, they do not ascribe to themselves what they have done. For when they perform wondrous deeds, they are lightning, because they shake the hearts of those who behold, terrify, illuminate, and kindle them. Hence it is written: “Your arrows will go forth in the light, in the splendor of the lightning of your weapons.” The Lord’s arrows are the words of the Saints, which strike the hearts of sinners. But these arrows have armor. You know, brethren, that fighting men hurl arrows, but they are protected by armor. Therefore when they add miracles to their words, they fortify themselves as if with armor, lest they themselves be struck: “Your arrows will go forth in the light,” because the words of God go out openly. But because the deeds of miracles ought to accompany the teachings of holy doctors, it is rightly added: “In the splendor of the lightning of your weapons,” because when you add to them the armor of miracles, they flash lightning upon the minds of persecutors, so that they do not presume to persecute them. And so these creatures go and return in the likeness of flashing lightning, because after the saints perform miracles among men, after they kindle the hearts of hearers with scattered light, they return to give glory to their Author, so that they may render praise to Him through whom they know themselves able to do such things.

Thus Peter, when he had healed the man who had been lame from his mother’s womb and performed a sign at which all who recognized it greatly marveled, said: “Why do you marvel at this, or why do you gaze at us, as though by our own power or might we had made this man walk? The God of Abraham, the God of Isaac, and the God of Jacob, the God of our fathers, has glorified His Son Jesus.” And a little later: “Through faith in His name, this man whom you see and know, His name has strengthened.” Indeed, performing the sign, he struck the eyes of the onlookers with the light of the miracle; but preserving humility and returning praise to the Author, he went back, as it were, to where he had come from, because the flash of lightning shows where it originated. And so the holy living creatures, when they come to perform signs and when they return inwardly within themselves to render glory to their Author, are lightning, because both by displaying miracles and by offering examples of humility, they strike and set ablaze the minds of those who behold them.

In all that they do, they always return to the praise of the Creator for this reason: that they may persist with true stability in the virtue they have received. For if they attributed anything to themselves, they could not stand in that which they had received. Hence it is also well said through Solomon: “To the place from which the rivers go out, they shall return, that they may flow again.” For whether in virtues or in teaching, what else are holy men but rivers that water the dry land of carnal hearts? But whether in the work they do or in the words of their teaching, they would quickly dry up if they did not always carefully return through the intention of the heart to the place from which they go out. For if they do not return inwardly to the heart and bind themselves with the chains of desires in the love of the Creator, both the hand fails from what it was doing and the tongue dries up from what it was speaking. But inwardly they always return through love, and what they pour forth in public by working and speaking, they draw in secret from the fountain of love. For by loving they learn what they bring forth by teaching. Therefore the rivers return to the place from which they go out, that they may flow again, because they always draw the water of wisdom from the source where it rises, lest when it has run it be dried up. Through all that we do, therefore, let us return with a careful mind to the fountain of true light. Let us give thanks to our Creator for the good things we receive, and let us humbly say to him with the prophet Isaiah: “All our works you have worked for us.” For our good works are the works of him whose heart it did not suffice to raise us up unless he also bowed down himself for us. For if God, coeternal with the Father before the ages, had not become man in time, when would temporal man have tasted eternal things? Therefore the descent of truth became the ascent of our humility. Let us give him glory, let us give him praise, who lives with the Father in the unity of the Holy Spirit, God, through all ages of ages. Amen. — Homilies on Ezekiel, Book 1, Homily 5

Jerome: Whatever creature we will have looked at makes the knowledge of God shine forth, while the Creator recognizes it from his creatures. And from the midst of the animals splendor and fire and light go forth. For if the Gospels are at variance in themselves, you will find in the midst of their writings and worthy narratives the mysteries of the Holy Spirit. — COMMENTARY ON Ezekiel 1:1.13-14

Ezekiel 1:15

Ambrose of Milan: And so, I recognize more clearly what I read: For the wheel runs within the wheel and is not hindered (Ezek. 1:16-17). For he passes his life without any offense in any passion, and even within these things the wheel runs. The Law runs within grace, and obedience to the Law is within the course of divine mercy: for the more it turns, the more it is proven. — On Jacob and the Blessed Life 2.11.49

Basil of Caesarea: Whoever is stretching forward, like a wheel, touching the earth with a small part of itself, is really such as that wheel was, about which Ezekiel spoke. — HOMILIES ON THE Psalms 13:3 (Psalms 28)

Gregory the Dialogist: But what does the wheel signify except sacred Scripture, which turns from every side toward the minds of its hearers, and is held back from the way of its preaching by no corner of error? It turns from every side because amid adversity and prosperity it proceeds rightly and humbly. For the circle of its precepts is now above, now below, since what is spoken spiritually to the more perfect suits the weak according to the letter; and the very things that little ones understand according to the letter, learned men raise to the heights through spiritual understanding. For which of the little ones, in the deed of Esau and Jacob—that the one is sent to hunt so that he might be blessed, while the other is blessed by his father through his mother’s substitution—is nourished except according to the history of sacred reading? In which history, if one is drawn a little more subtly to understanding, he sees that Jacob did not seize the blessing of the firstborn through fraud, but received what was owed to him, which he had purchased from his consenting brother for the price of lentils given.

But if anyone thinking more deeply should wish to discuss the deeds of both through the mysteries of allegory, he immediately rises from history into mystery. For what does it mean that Isaac desired to eat from the hunting of his elder son, except that almighty God desired to be fed by the good works of the Jewish people? But while that one delayed, Rebecca substituted the younger, because while the Jewish people sought good works outside, mother grace instructed the gentile people to offer the food of good work to the almighty Father and to receive the blessing of the elder brother. He provided those same foods from domestic animals, because the gentile people, not seeking to please God through external sacrifices, says through the voice of the Prophet: “In me, O God, are your vows, which I will pay, praises to you.” What does it mean that the same Jacob covered his hands and arms and neck with goatskins, except that a goat was customarily offered for sin? And the gentile people indeed slaughtered the sins of the flesh in themselves, but were not ashamed to confess themselves covered with carnal sins. What does it mean that he was clothed in the garments of the elder brother, except that he was clothed in good work with the precepts of sacred Scripture which had been given to the elder people? And the younger uses in the house those things which the elder, going out, left inside, because the gentile people hold in mind those precepts which the Jewish people could not have, while they attended only to the letter in them. And what does it mean that Isaac did not know the son whom he blessed, except what the Lord said concerning the gentile people through the Psalmist: “A people whom I did not know served me; at the hearing of the ear they obeyed me”? What does it mean that he did not see him present, and yet saw what would come to him in the future, except that almighty God, when through his prophets he foretold that grace was to be bestowed upon the gentiles, both did not see them in the present through grace, because he then left them in error, and yet because he would someday gather them, he foresaw them through the grace of blessing? Hence also to the same Jacob, bearing the figure of the gentile people, it is said in blessing: “Behold, the smell of my son is like the smell of a full field, which the Lord God has blessed.” For just as Truth says in the Gospel, “The field is this world,” and because the gentile people brought to faith are fragrant with virtues through their elect throughout the whole world, the smell of the son is the smell of a full field.

For the flower of the grape smells one way, because great is the virtue and reputation of preachers who intoxicate the minds of their hearers; the flower of the olive smells another way, because sweet is the work of mercy which, like oil, refreshes and gives light; the flower of the rose smells another way, because wondrous is the fragrance that gleams and is fragrant from the blood of martyrs; the flower of the lily smells another way, because the chaste life of the flesh comes from the incorruption of virginity; the flower of the violet smells another way, because great is the virtue of the humble, who from desire hold the lowest places, and do not raise themselves up from the earth on high through humility, and preserve the purple of the heavenly kingdom in their mind; the ear of grain gives off its fragrance another way, when it is brought to maturity, because the perfection of good works is prepared for the satisfaction of those who hunger for justice. Therefore, because the Gentile people is scattered throughout the world in its elect, and from those virtues which it practices fills all who understand with the fragrance of good reputation, let it rightly be said: Behold, the smell of my son is as the smell of a full field. But because he does not have these same virtues from himself, let him add: Which the Lord God has blessed.

And since the same people of the elect rise through certain ones even into contemplation, but through certain others grow fat only in the works of the active life, rightly it is added there: “May God give you of the dew of heaven, and of the fatness of the earth.” For dew falls from above and subtly. And we receive of the dew of heaven as often as through the infusion of intimate contemplation we see something finely from above. But when we also do good works through the body, we are enriched from the fatness of the earth.

But what does it mean that Esau returns late to his father, except that the Jewish people return late to pleasing the Lord? To whom this also is said in the blessing: And the time will come when the yoke shall be loosened from your neck. Because the Jewish people will be freed from the servitude of sin at the end, as it is written: Until the fullness of the Gentiles should enter in, and so all Israel should be saved.

Which person would the evangelical history itself not refresh among the little ones in the working of the miracle, because the Lord commanded empty water jars to be filled with water, and immediately turned that same water into wine? But when the more vigilant in understanding hear these things, they both venerate the sacred history by believing, and they seek what it signifies inwardly. For he who was able to change water into wine was also able to fill the empty water jars immediately with wine. But he commands the water jars to be filled with water, because first our hearts must be filled through the history of sacred reading. And he turns the water into wine for us, when that very history is changed for us into spiritual understanding through the mystery of allegory. Therefore the wheel is dragged as if along the ground, because it agrees with the little ones in humble speech, and yet pouring forth spiritual things to the great, it raises as if a circle on high; and it is raised upward from the very place where it seemed to touch the ground a little before.

Because it builds on all sides, it runs as if in a circle like a wheel. Hence it is also written in the Law: “You shall make a lampstand of hammered work from the purest gold, its shaft and branches, cups and spheres and lilies proceeding from it.” Who is designated by the lampstand but the Redeemer of the human race? He who in the nature of humanity shone with the light of divinity, so that he might become the lampstand of the world, in order that in his light every sinner might see in what darkness he lay. Because he assumed our nature without guilt, the lampstand of the tabernacle is commanded to be made from the purest gold. Now hammered work is produced by striking, because our Redeemer, who from conception and birth existed as perfect God and man, endured the sufferings of the passion, and thus arrived at the glory of the resurrection. Therefore the lampstand was hammered work from the purest gold, because he both had no sin, and yet his body advanced to immortality through the insults of the passion. For according to the virtues of the soul, he had absolutely nothing by which he could have advanced through blows. But in his members, which we are, he daily advances through blows, because while we are struck and afflicted so that we may deserve to be his body, he himself advances. Concerning his body it is written: “From whom the whole body, supplied and constructed through joints and connections, grows into the increase of God.” For we all are his body. Through joints and connections the body is bound together, because while the chest is joined to the head, while the arms are joined to the chest, while the hands are joined to the arms, the fingers to the hands, and the other members adhere to the members, the whole body is completed—just as the holy apostles, because they stood close to our Redeemer, were like the chest adhering to the head. Because the martyrs followed them, they were like arms joined to the chest. When pastors and teachers were joined to these through good works, the hands adhered to the arms. But this whole body of our Redeemer is daily supplied in heaven through joints and connections, because when chosen souls are led there to him, his members are bound together to him. Concerning this it is well said: “Supplied and constructed, it grows into the increase of God,” because God almighty, our Redeemer, who has nothing in himself by which he might advance, still daily has increase through his members. Hence it is written again: “Until we all meet in a perfect man, in the measure of the age of the fullness of Christ.” The shaft of this same lampstand should be understood as the Church itself, which is his body, because it stands free amid so many adversities. The branches that proceed from the shaft are the preachers, who produced a sweet sound in the world, namely the new song. Cups are usually filled with wine. What then are the minds of the hearers but cups, which are filled by the holy preachers with the wine of knowledge? And what is the sphere but the mobility of preaching? For a sphere is rolled from every side. And preaching, which can neither be held back by adversity nor lifted up by prosperity, is a sphere, because it is both strong amid adversities and humble amid prosperity, and has neither the corner of fear nor of pride. Therefore it cannot be fixed in its course, because it rolls itself through all things.

When we follow through on the example we have set forth, lilies are fittingly described on the lampstand after the reeds, cups, and spheres, because after the grace and fluency of preaching which we have mentioned, that verdant homeland follows, which blooms with eternal flowers for holy souls. The spheres therefore pertain to labor, the lilies to recompense. And so just as in Moses the sphere is understood as the teaching of preaching, so here the sacred Scripture itself is signified by the wheel. Therefore when the prophet saw the living creatures, he added: “And as I beheld the living creatures, there appeared one wheel upon the earth.”

On this matter it must be asked, since the wheels are described below, why is one wheel said to have appeared first, unless because to the ancient people only the Old Testament was given, which would turn like a wheel to instruct their mind? And rightly is the same wheel said to have appeared upon the earth. For to sinning man it was said: You are earth, and into earth you will go. Therefore the wheel appeared upon the earth, because almighty God gave the law upon the hearts of sinners. But since these winged living creatures designate the holy evangelists, as we said before, how is it that the living creatures are seen first and afterward one wheel, when the Old Testament came first and the holy evangelists followed afterward? But we can understand in these things that those were seen first by the prophet who transcend in merit. For as much as the holy Gospel excels the Old Testament, so much also ought its preachers to have been given precedence in the prophetic description.

Although there is still something else that ought to be considered in this description, because the spirit of prophecy gathers together within itself things prior and posterior simultaneously in such a way that the prophet’s tongue cannot utter these things simultaneously. But the vast things which he sees flow forth from divided discourses, and now he speaks the last things after the first, now indeed the first things after the last. Hence the prophet Ezekiel, under the figure of the holy universal Church, both sees the glory of the evangelists through the likeness of the four living creatures, and yet suddenly adds those things which were done in earlier times, so that he might openly indicate that he saw simultaneously what the tongue of flesh would not suffice to say simultaneously. But since we have said that all the perfect are also signified by the four living creatures, it must also be considered that certain of the saints existed even before the law, who lived strictly by natural law and were pleasing to the almighty Lord. Therefore the wheel is described after the living creatures, because many of the elect were perfect before the almighty Lord even before the law. But if we ought to take the living creatures as referring to the Evangelists alone, as we have said, there is still something else that we ought to consider. For the holy prophet was seeing that these very words which he was uttering wrapped in obscurities would be opened not to the Jewish people but to the Gentiles. Therefore, speaking to us, he ought to have described the living creatures first and the wheel afterward, because we, coming to faith by the Lord’s bounty, learned the law not through the law but through the holy Gospel. But where or what kind of wheel appeared, he adds when he says: “Beside the living creatures having four faces.”

What is this, that when one wheel was spoken of, shortly after it is added, “As if there were a wheel in the middle of a wheel,” unless that in the letter of the Old Testament the New Testament lay hidden through allegory? Hence the same wheel which appeared beside the living creatures is described as having four faces, because Sacred Scripture through both Testaments is distinguished into four parts. For the Old Testament consists in the Law and the Prophets, while the New consists in the Gospels and the Acts and sayings of the Apostles. Now we know that where we direct our face, there we see what is necessary. The wheel therefore has four faces, because first it saw through the Law the evils to be cut away in the peoples, afterwards it saw through the Prophets, more subtly through the Gospel, and finally through the Apostles it beheld those things which were to be cut away from the faults of men. It can also be understood that the wheel has four faces on account of the fact that Sacred Scripture, extended through the grace of preaching into the four parts of the world, became known. Hence the same wheel is well described as having first appeared as one beside the living creatures and afterwards as having four faces, because unless the Law agreed with the Gospel, it would not become known in the four parts of the world. — Homilies on Ezekiel, Book 1, Homily 6

Jerome: (Verse 15 and following) And as I looked at the animals, a wheel appeared on the earth beside the animals, having four faces. And the appearance of the wheels and their work was like the vision of the sea, and the four of them had the same likeness, and their appearance and work was as a wheel within a wheel. They went in the four directions, and they did not turn as they walked. The wheels also had a height and a terrifying appearance, and the whole body was full of eyes all around the four of them. LXX: And I saw, and behold, a wheel was following animals four over the earth. And the appearance of the wheels and their construction was like the color of tarshish. And their appearance was in four: and their work was as it were a wheel within a wheel. They walked in their four parts, and did not turn back when they walked. And their backs and their height were to them. And I saw them, and their backs were full of eyes all around the four. Up to this point, the picture describes the four living creatures that had four faces, following the spirits and the cloud that was in the midst of the spirit, now the individual wheels are mentioned for each animal, which were not attached to the animals but followed them. Or a wheel appeared upon the Earth, which, divided into four, had as many faces as the number of animals that followed. And such was the similarity of the four wheels to the four following animals, that one wheel was truly believed. And their work and creation was like the vision of tharsis, which we turn into the sea. The eagle placed the hyacinth; which stone resembles the sky. And their appearance was like one wheel in another, so that you would not believe it was one wheel, but rather one wheel joined to another. They were moving in four directions, and they were not being dragged or turned back. For how could they turn back when they were following animals that always move towards the front? The height and size of the wheels were also so great that it amazed those who saw it. The entire body and backs were filled with light all around, so that you could not see any part that did not have the light of eyes: like the stories of the poets describe Argus, who had a hundred or many eyes, which Juno turned into a peacock for his careless watch, so that what is a miracle of God the Creator would be a punishment for adultery without recompense. All things celestial and terrestrial, and whatever falls under human understanding, are turned by the wheels of the Sun. The Sun travels through its yearly circle, with the Moon coursing through each month. The Morning Star itself, known as Lucifer, as it twinkles from East to West, tempers the darkness of the night with a small light and completes its course in two years. The four other wandering stars, called planets, and everything that shines in the sky, as well as the varieties of crops, trees, and herbs, follow their courses in four seasons on their own respective wheels; and we behold nothing that has not existed before. The spirit moves by whirling and returns to its own circles. All rivers run into the sea, yet the sea is not full (Ecclesiastes 1:6-7). Why? Because they return to their sources from the deep abyss. But of the Gospels, that is, of the four living creatures that breathe, live, and understand, if anyone considers the wheel and its course, in a short time he will see the world to be complete with the Apostolic proclamation. The wheel is also within a wheel, or the joining of the two Testaments, which indicates the ladder of Jacob (Genesis 28) and the prophetic word of Isaiah (Isaiah 6) and the double-edged sword. Or it represents the harmonious Gospels whose course and stature tend towards heaven and touch the earth only briefly, always hastening towards the heights. About which it is said elsewhere: Holy stones roll upon the earth (Zech. IX, 16); from which the celestial Jerusalem is built. I believe this signifies the same thing as what is sung in the psalm: The voice of your thunder is in the wheel (Psalm LXXVI, 19). And elsewhere: Which sets the wheel of birth on fire (James III, 6). The meaning of these testimonies in their proper places is not of this time. But whoever sees that there is nothing in the Gospels that does not shine with its own light and illuminate the world with its splendor, will approve the whole body and the backs filled with eyes, so that even the things considered small and lowly may shine with the majesty of the Holy Spirit. — Commentary on Ezekiel

Jerome: Everything that is earthly and heavenly and whatever falls under human understanding turns on its own wheels.… But if anyone considers the wheel and the movement of the Gospels—that is, of the four animals that breathe and live—and understands, [that person] will in a short space of time see that the world is completed by the teaching of the apostles. — COMMENTARY ON Ezekiel 1:1.15-18

Novatian: The wheels that lie beneath it signify the various periods of time in which all the component members of the world are constantly being whirled forward. Furthermore, feet have been given to these members that they may not always stand still but move on. All their limbs are studded with eyes because the works of God are to be contemplated with ever careful observation. And within their very bosom is a fire of glowing coals, to signify that this world is hastening to the fiery day of judgment or that all the works of God are fiery and not obscure. — ON THE TRINITY 8:8-9

Ezekiel 1:16

Ambrose of Milan: The wheel within a wheel is life under the law, life under grace; inasmuch as Jews are within the church, the law is included in grace. For one is within the church who is a Jew secretly; and circumcision of the heart is a sacrament within the church. But that Jewish people are within the church of which it is written: “In Judah is God known”; therefore as wheel runs within wheel, in the same way the wings were still and the wings were flying. — On the Holy Spirit 3.21.162

Gregory the Dialogist: Rightly are the sacred utterances said to be similar to the vision of the sea, because in them there are great volumes of sentences, heaps of meanings. Nor is it undeservedly that Sacred Scripture is said to be similar to the sea, because the sentences of speech are confirmed in it through the sacrament of baptism. Or certainly it must be considered that we sail by ships into the sea when we proceed toward desired lands. But what is in our desire except that land about which it is written: “My portion is in the land of the living”? But he who crosses the sea is carried, as I said, by wood. And we know that Sacred Scripture announces to us the wood of the cross through the law, when it says: “Cursed is everyone who hangs on a tree.” Paul attests this concerning our Redeemer, saying: “Made a curse for us.” Through the prophets also it announces the wood, when it is said: “The Lord will reign from the wood.” And again: “Let us put wood in his bread.” But through the Gospel the wood of the cross is openly shown, where the very passion of the Lord which was prophesied is declared. Through the apostles, moreover, this same cross is also held in words and works, when Paul says: “The world is crucified to me, and I to the world.” And again: “But far be it from me to glory except in the cross of our Lord Jesus Christ.” Therefore for us who proceed toward the eternal homeland, Sacred Scripture through its four faces is a sea. It announces the cross, because it carries us to the land of the living by wood. But unless the prophet perceived Sacred Scripture to be similar to the sea, he would by no means have said: “The earth is filled with the knowledge of the Lord, as the waters covering the sea.”

The likeness of the four is one, because what the law preaches, the prophets also preach; what the prophets announce, the Gospel displays; what the Gospel displayed, the apostles proclaimed throughout the world. Therefore the likeness of the four is one, because the divine utterances, although distinct in time, are nevertheless united in meaning.

And their appearance and their workings, as if a wheel were in the midst of a wheel. A wheel within a wheel is the New Testament, as we have said, within the Old Testament, because what the Old Testament designated, the New Testament displayed. For to speak of a few things out of many, what does it mean that while Adam slept Eve was brought forth, except that while Christ died the Church was formed? What does it mean that Isaac was led to be sacrificed, and carried the wood, was placed upon the altar and lived, except that our Redeemer, led to his passion, himself carried the wood of the cross? And thus in sacrifice he died for us according to his humanity, yet remained immortal according to his divinity. What does it mean that the manslayer, absolved after the death of the high priest, returns to his own land, except that the human race, which by sinning brought death upon itself, after the death of the true priest, namely our Redeemer, is loosed from the bonds of its sins and restored to the possession of paradise? What does it mean that the mercy seat was commanded to be made in the tabernacle, upon which two cherubim, one from one end and the other from the other end, are placed of the purest gold, spreading their wings and covering the oracle, who look upon each other with their faces turned toward the mercy seat, except that both Testaments so agree with each other in the Mediator of God and men, that what one designates, the other displays? For what is designated by the mercy seat except the Redeemer himself of the human race? Of whom Paul says: Whom God set forth as a propitiation through faith in his blood. And what is signified by the two Cherubim, which are called the fullness of knowledge, except both Testaments? Of which one stands from one end of the mercy seat, and the other from the other end, because what the Old Testament began to promise by prophesying concerning the incarnation of our Redeemer, the New Testament narrates as perfectly fulfilled. Moreover the two cherubim were made of the purest gold, because both Testaments are written with pure and simple truth. And they spread their wings and cover the oracle, because we who are the oracle of almighty God are protected from threatening faults by the edification of Sacred Scripture. While we carefully examine its sentences, we are veiled by its wings from the error of ignorance. Therefore the two cherubim look upon each other with their faces turned toward the mercy seat, because both Testaments disagree with each other in nothing. And they hold their faces toward each other as it were, because what one promises, the other displays, while they see the Mediator of God and men placed between them. For the cherubim would turn their faces away from each other, if what one Testament promised, the other denied. But while they speak harmoniously of the Mediator of God and men, so that they look upon each other in turn, they gaze upon the mercy seat. Therefore a wheel is in the midst of a wheel, because the New Testament is within the Old Testament. And, as we have often already said, what the Old Testament promised, the New displayed; and what the former announces in hidden fashion, the latter openly proclaims as fulfilled. Therefore the Old Testament is the prophecy of the New Testament; and the New Testament is the exposition of the Old Testament. — Homilies on Ezekiel, Book 1, Homily 6

Origen of Alexandria: If you consider the way in which the universe moves in different and contrary ways, whether you think it is in error or whether you think it is of a different nature from us, you see the meaning of “a wheel within a wheel.” But as far as all that is concerned, the God of the whole universe directs everything and makes everything to move where he wills, in Christ Jesus, to whom be glory and dominion for ever and ever. — HOMILIES ON Ezekiel 1:16

Ezekiel 1:17

Gregory the Dialogist: Where else do the divine utterances go, if not to the hearts of men? But going through four parts they were going, because Sacred Scripture goes to the hearts of men through the law, signifying mystery. Through the prophets it goes somewhat more openly, prophesying the Lord. Through the Gospel it goes, presenting the one whom it prophesied. Through the apostles it goes, preaching him whom the Father presented for our redemption. Therefore the wheels have faces and ways, because the sacred utterances show knowledge of precepts together with the performance of works. And they go through four parts, because they speak in distinct times, as we have said, or certainly because they preach the incarnate Lord in all regions of the world. Concerning these it is openly added shortly after: And they did not turn back when they walked.

These things were said above concerning the living creatures, but the same things cannot be understood concerning the wheels as concerning the living creatures. Indeed, we said that the wheels signify the Testaments. And the Old Testament did walk, because it came to the minds of men through preaching, but it returned back upon itself, because according to the letter it could not be preserved in its precepts and sacrifices until the end. For it did not remain without change, since spiritual understanding was lacking in it. But when our Redeemer came into the world, He caused to be understood spiritually what He found being held carnally. And so while its letter is understood spiritually, all that carnal observance in it is vivified. But the New Testament was also called the eternal testament through the pages of the Old Testament, because its understanding is never changed. Therefore it is well said that the wheels going went forward and did not turn back when they walked, because while the New Testament is not rescinded, while the Old is now held as spiritually understood, they do not go back upon themselves, since they persist unchangeable until the end of the world. Therefore they walk but do not turn back, because they come spiritually to our heart in such a way that their precepts or pursuits are not changed any further. — Homilies on Ezekiel, Book 1, Homily 6

Jerome: The two wheels are the New and the Old Testament; the Old moves within the New and the New within the Old. — HOMILIES ON THE Psalms 10 (Psalms 76)

Ezekiel 1:18

Gregory the Dialogist: Those who are over others are to be warned that through prudence they should attain watchful eyes within and round about and strive to become living creatures of heaven. For the living creatures of heaven are described as full of eyes round about and within. So it is fitting that those who are over others should have eyes within and round about, so that in striving to please the inward judge and in serving outwardly as examples of life, they may detect the things that should be corrected in others. — Pastoral Rule, Part 3, Chapter 4

Gregory the Dialogist: What is it that in the words of Sacred Scripture these three things are said to be present, so that they are mentioned as having stature, height, and a horrible appearance, that is, a terrible one? We must greatly inquire what is called the stature of divine Scripture, what is its height, what is its horrible appearance. Therefore it must be known that to stand corresponds to the life of one who works well. Hence it is said through Paul: Let him who stands take heed lest he fall. He who also says to his disciples: So stand in the Lord, beloved. And the prophet, who saw himself standing before the Lord in life and conduct, said: The Lord lives, in whose sight I stand. Height, however, is the promise of the heavenly kingdom. Which is reached when all corruption of mortal life is now subdued. The horrible appearance, however, is the terror of hell, which tortures the reprobate without end, and always preserves them in torment. Therefore stature is in the rectitude of precept, height in the loftiness of the heavenly promise, and horrible appearance in the threats and terrors of the punishment that follows. Sacred Scripture therefore has stature, because it directs conduct toward standing, so that the minds of hearers may not be bent toward earthly desire. It has height, because it promises the joys of eternal life in the heavenly homeland. It also has a horrible appearance, because it threatens all the reprobate with the punishments of hell. Therefore it shows its stature in the building of conduct, it shows its height in the promise of rewards, it shows its horrible appearance in the terrors of punishments. For it is upright in precepts, lofty in promises, horrible in threats. It has stature when it says through the prophet: Cease to do evil, learn to do good, seek judgment, relieve the oppressed, judge the orphan, defend the widow. And again: Break your bread for the hungry, and bring the needy and wandering into your house; when you see the naked, cover him, and do not despise those of your own flesh. It has height when it says through the same prophet: The sun shall no longer be your light by day, nor shall the splendor of the moon illuminate you; but the Lord shall be your everlasting light, and your God shall be your glory. It has a horrible appearance when, describing hell, it says: The day of vengeance of the Lord, the year of retribution for the judgment of Zion; and its torrents shall be turned into pitch, and its soil into sulphur; and the land shall be burning pitch, day and night it shall not be extinguished forever. Which blessed Job also describes, saying: A land of darkness and covered with the mist of death, a land of misery and darkness, where is the shadow of death, and no order, but everlasting horror dwelling there. It has stature when through it the Lord graciously promises, saying: As the new heavens and the new earth, which I make to stand before me, says the Lord; so shall your seed and your name stand. For they truly stand before the Lord who do not waste their life in wickedness. It has height when it immediately adds: And there shall be month after month, and Sabbath after Sabbath, and all flesh shall come to worship before my face, says the Lord. What is a month but the perfection of days? And what is the Sabbath but rest in which servile work is not permitted? Therefore month after month means that those who live perfectly here are led to the perfection of glory there. And Sabbath after Sabbath means that those who cease from wicked work here rest in heavenly reward there. It also has a horrible appearance when it immediately adds: And they shall go out and see the corpses of the men who have transgressed against me. Their worm shall not die, and their fire shall not be extinguished. For what can be said or thought more horrible than to receive the wounds of damnation, and never to end the pains of the wounds! Of this horrible appearance of the wheels it is well said through Zephaniah, when the day of judgment is announced as coming upon hard hearts: The great day of the Lord is near, near and exceedingly swift. The voice of the day of the Lord is bitter, the strong man shall be troubled there. That day is a day of wrath, a day of tribulation and distress, a day of calamity and misery, a day of darkness and gloom, a day of cloud and whirlwind, a day of trumpet and clamor.

But since we have set forth the statements about the outer wheel, it remains now that we should also present the stature, height, and terrifying appearance of the inner wheel. Indeed, the inner wheel has its stature when through the holy Gospel it forbids us to bend toward earthly desires, saying in the words of our Redeemer: “Take heed lest your hearts be weighed down with carousing and drunkenness, or with the cares of this life.” It has height when it promises concerning the same Redeemer, saying: “But as many as believed in him, he gave them power to become sons of God.” For what can be said to be higher than this power, what more sublime than this height, in which every created being is made a son of the Creator? It has a terrifying appearance when it speaks of the reprobate, saying: “These shall go into everlasting punishment.” It has stature when the Truth admonishes the disciples, saying: “Sell what you possess and give alms. Make for yourselves purses that do not grow old.” It has the height of promise when it says: “They shall come from the East and the West, and shall recline with Abraham and Isaac and Jacob in the kingdom of heaven.” It has a terrifying appearance when it adds: “But the sons of the kingdom shall be cast out into outer darkness; there shall be weeping and gnashing of teeth.” To whom again it is said by the voice of Truth: “You shall die in your sins.” It has stature when it says in the words of the first pastor: “Supply in your faith virtue, and in virtue knowledge, and in knowledge self-control, and in self-control patience, and in patience godliness, and in godliness brotherly love, and in brotherly love charity.” It has height when shortly after it says: “For so an entrance shall be ministered to you abundantly into the eternal kingdom of our Lord and Savior Jesus Christ.” Who again promises to good pastors, saying: “When the chief Shepherd appears, you shall receive the unfading crown of glory.” It has a terrifying appearance when it says: “But the day of the Lord will come as a thief, in which the heavens shall pass away with great violence, and the elements shall be dissolved with heat. Since all these things are to be dissolved, what manner of persons ought you to be in holy conduct and godliness, looking for and hastening unto the coming of the day of God, whereby the heavens being on fire shall be dissolved, and the elements shall melt with the ardor of fire?” It has stature when through Paul it raises us from earthly desires, saying: “Mortify your members which are upon the earth: fornication, uncleanness, lust, evil desire, and covetousness, which is the service of idols.” It has height when it promises, saying: “Your life is hidden with Christ in God. For when Christ your life shall appear, then you also shall appear with him in glory.” It has a terrifying appearance when it threatens, saying: “In the revelation of our Lord Jesus Christ from heaven, with the angels of his power in a flame of fire, giving vengeance to those who do not know God, and who do not obey the Gospel of our Lord Jesus Christ, who shall suffer eternal punishments from the face of the Lord and from the glory of his power.” It has stature when it admonishes us, saying: “See that no one renders evil for evil to anyone, but always pursue what is good toward one another and toward all.” It has height when it promises, saying: “If we die with him, we shall also live with him; if we endure, we shall also reign with him.” And again: “The sufferings of this present time are not worthy to be compared with the future glory that shall be revealed in us.” It has a terrifying appearance when it threatens, saying: “A certain fearful expectation of judgment, and the fury of fire which shall consume the adversaries.” Who again says: “It is a fearful thing to fall into the hands of the living God.” All of which it also draws together in a brief statement, saying: “That you may be able to comprehend with all the saints what is the breadth, and length, and height, and depth.” For charity is broad, because it encompasses even the love of enemies, and through that charity by which Almighty God loves us broadly, he also bears with us patiently. Therefore we ought to show to our neighbors what we see being shown to us who are unworthy by our Creator. And so breadth and length pertain to stature, because through love it enlarges our conduct, so that charity may patiently bear the faults of the brethren. But height is that reward of eternal prizes, of whose immensity it is said: “Eye has not seen, nor ear heard, nor has it entered into the heart of man, what things God has prepared for those who love him.” Therefore it has height in its sublimity, because the eternal joys of the saints cannot now be penetrated by any thought. The depth also is that inestimable condemnation of punishments, which plunges those whom it receives into the lowest depths. In these things the sacred words have a terrifying appearance, because they strike inestimable terror into those who hear, when they speak of the punishments of hell. Rightly therefore it is said: “There was also stature in the wheels, and height, and terrifying appearance,” because Sacred Scripture in both Testaments is upright in admonishing, lofty in promising, and terrible in threatening. Let it suffice, dearest brethren, for us to have said these things on this day by the Lord’s bounty, so that we may return refreshed by rest to discuss the things that follow, trusting in God the author of all things and our Lord Jesus Christ, who lives and reigns with the Father in the unity of the Holy Spirit, God, through all ages of ages. Amen. — Homilies on Ezekiel, Book 1, Homily 6

Gregory the Dialogist: As you know, dearest brothers, it is the custom of prophecy to look now at this, now at that, and suddenly to turn words from one thing to another, as the Psalmist, when speaking of the Lord, said: “God is a just judge, strong and patient; is He angry every day? Unless you are converted, He has brandished His sword, He has bent His bow and made it ready; and in it He has prepared instruments of death, He has made His arrows for those who burn”; suddenly he adds: “He conceived sorrow and brought forth iniquity; he opened a pit and dug it out, and fell into the hole he made.” Behold, when he was narrating the Lord’s justice, as if without changing his voice, he suddenly introduced the guilt of the sinner. Let it suffice that I have said this one example by way of illustration, because whoever has practice in reading the prophets knows how frequently they do this. Hence now the prophet Ezekiel, when he was speaking about the wheels, added: “And the whole body was full of eyes around the four of them.”

For he who said “of them” (masculine) rather than “of them” (feminine) clearly indicates that his speech suddenly returned from the wheels to the living creatures. By these, as was said before, all perfect persons are designated. Therefore the bodies of the living creatures are described as full of eyes, because the action of the saints is circumspect on every side, desirously providing for good things, skillfully guarding against evil things. And this is more laborious where the mind of the saints vigilantly watches lest evils hide themselves before their eyes under the appearance of good things. Therefore the life of the saints is circumspect, lest it be so free as to be proud, because often pride exceeds in words, and desires to appear as the freedom of purity. Lest it be so humble as to be fearful, because sometimes fear constrains the mind and does not presume to speak what is right, yet in that same timid thought it pretends to be humility. Lest it be so sparing as to be grasping, because very often greed desires to be considered frugality, so that it may seem to hold justly and necessarily whatever it does not wish to mercifully expend upon a needy neighbor. Lest it be so merciful as to be wasteful, because sometimes it thinks wastefulness to be mercy. For it is one thing to give necessities to neighbors from the zeal of piety, and another to scatter what one possesses without intention of reward. Therefore whatever is done must be weighed in the root of intention, by what merit it may be held at the judgment of the Creator. Hence the same Creator says: “If your eye be simple, your whole body will be full of light.” Calling the eye, of course, intention, and the body, action. Because if our intention is simple before God, our action will not be dark in His judgment. Therefore, because holy men skillfully watch so that they may look upon themselves from every side and guard themselves everywhere, lest they either desire evils for their own sake, or do these same things under the appearance of good things—namely, lest vices deceive them into thinking they are virtues—they have the whole body full of eyes round about, because all their action is both filled and surrounded by the providence of solicitude.

Hence it is that the Apostle Paul, when he perceived that the Corinthians wished to show mercy to a certain penitent for a crime he had committed, says: “If you have forgiven anyone anything, so have I. For what I have forgiven, if I have forgiven anything, I have done for your sake in the person of Christ, lest we be outwitted by Satan. For we are not ignorant of his designs.” For if pardon was to be granted, why did that excellent teacher associate himself with such humility to the will of his disciples, so that neither he himself seemed divided from his disciples, nor they from him, in the matter of compassion, unless because with the watchful eye of providence he observed that very often when one pardons, another grows angry? And what kind of sacrifice of mercy is that which is offered together with discord toward one’s neighbor? Hence he rightly says: “Lest we be outwitted by Satan. For we are not ignorant of his designs.” Because, that is to say, from the very source where he sees one person performing a work of piety, he is accustomed to cast the evil of strife into another’s heart. For the good is imperfect which is done in such a way that no attention is paid lest some evil creep up on it from another side, unless perhaps it would be a fault not to do that which cannot be done without giving offense to someone.

We say this, however, to make known to your love that in our good work we must sometimes beware of scandalizing our neighbor, but sometimes it must be despised as nothing. We learned this from our own Author, who, when tribute was sought from Peter after inquiry, first proposed an example through which he answered that he owed nothing, saying: “The kings of the earth, from whom do they receive tribute or tax—from their own sons, or from strangers?” When he was told “From strangers,” he immediately replied: “Therefore the sons are free.” But after he showed that he was free, lest perhaps he cause scandal to anyone, he added: “But so that we may not scandalize them, go to the sea and cast a hook, and take the first fish that comes up, and when you open its mouth you will find a coin; take that and give it to them for me and for you.” Again, when he said that everything which enters the mouth does not defile a man, then the disciples came and said to him: “Do you know that the Pharisees, having heard this word, were scandalized?” But he answered and said: “Every plant which my heavenly Father has not planted will be uprooted. Leave them alone; they are blind, and guides of the blind.” Behold, the Master Truth, lest scandal be generated in the hearts of some, paid the tribute that he did not owe; and again, because he saw that scandal against truth was being generated in the hearts of some, he allowed them to remain in their scandal.

From which matter we must consider that, insofar as we are able without sin, we ought to avoid giving scandal to our neighbors. If, however, scandal is taken from the truth, it is more profitable to permit scandal to arise than for truth to be abandoned. Therefore the bodies of the living creatures are full of eyes when they cautiously look around themselves on every side.

But we must know that often, while we are attending to some things, it happens that we neglect others; and where we neglect, there without doubt we do not have an eye. For that Pharisee who had gone up to the temple to pray, as the Gospel attests, we have recognized what he said. For he said: God, I thank you. And rightly he gave thanks to God, from whom he had received the good things he had done. He also added: That I am not like the rest of men, robbers, unjust, adulterers, even like this Publican; I fast twice on the Sabbath, I give tithes of all that I possess. Behold, the Pharisee had an eye for displaying abstinence, for bestowing mercy, for giving thanks to God, but he did not have an eye for guarding humility. And what does it profit if a city is carefully guarded almost entirely against the ambushes of enemies, if one opening is left exposed through which enemies may enter? What then does a guard profit that is placed almost everywhere around, when the whole city is opened to enemies through the neglect of one place? But the Pharisee who practiced fasting, gave tithes, returned thanks to God, as it were kept watch almost completely around in guarding his city. But because he did not attend to one opening of pride in himself, there he suffered the enemy, where through negligence he closed his eye. Because therefore the minds of the saints keeping watch examine themselves on every side, and in all their work lead around the eye of fear and solicitude, lest they either do wrong things, or fail to do right things that are commanded, or having completed good actions, become swollen in their thoughts, and offend all the more grievously the more they appear righteous outwardly and sin more secretly, it is rightly said: Their whole body is full of eyes round about.

It should also be known that in the old translation it does not read: “Their whole body was full of eyes round about,” but rather it says: “Their backs were full of eyes.” This statement, of course, does not depart from the sense of edification. For sinful people are often accustomed to guard those things which are in front. But righteous men, because they guard themselves even in those things which are not readily seen and in front, are said to have eyes in their backs. Therefore those who examine even the things that are hidden, and guard themselves from those very things that lie concealed, certainly have eyes in their backs. This, however, can also be understood in another way: because we see the things that are before our face, but another person sees our backs in us, and we ourselves cannot see them. But since holy men carefully examine themselves in those matters by which they can be judged by others, and strictly see themselves just as they are often strictly seen by others—they who are not ignorant even of those things in themselves that could remain hidden—they carry light on their back. — Homilies on Ezekiel, Book 1, Homily 7

Jerome: Three things are equally indicated in the animals and the wheels; when they stand, when they walk and when they arise, what they do as animals and wheels and what they do in common. — COMMENTARY ON Ezekiel 1:1.15-18

Ezekiel 1:19

Gregory the Dialogist: “And when the living creatures walked, the wheels also walked beside them; and when the living creatures were lifted up from the earth, the wheels were lifted up together with them.”

The living creatures walk when holy men understand in Sacred Scripture how they should live morally. But the living creatures are lifted from the earth when holy men suspend themselves in contemplation. And because each of the saints, the more he himself has advanced in Sacred Scripture, the more that same Sacred Scripture advances in him, it is rightly said: “When the living creatures walked, the wheels walked equally with them; and when the living creatures were lifted from the earth, the wheels were lifted together with them,” because the divine words grow with the reader; for each one understands them more deeply to the degree that he attends to them more deeply. Hence the wheels are not lifted if the living creatures are not lifted, because unless the minds of readers have advanced to higher things, the divine sayings lie as if in the depths, not understood. For when the words of Sacred Scripture do not arouse the mind of any reader (if the sense of the divine word seems lukewarm to him), and no light of understanding flashes forth in his thought, the wheel is both idle and on the ground, because the living creature is not lifted from the earth. But if the living creature walks, that is, seeks the order of living well, and through the steps of the heart finds how to place the steps of good work, the wheels walk equally with it, because you find as much progress in the sacred word as you yourself have advanced in relation to it. But if the winged living creature has stretched itself forth in contemplation, the wheels are immediately raised from the earth, because you understand that those things are not earthly which you previously believed were spoken in the sacred word according to an earthly manner. And it happens that you perceive the words of Sacred Scripture to be heavenly, if, enkindled through the grace of contemplation, you suspend yourself toward heavenly things. And the wondrous and ineffable power of the sacred word is recognized when the mind of the reader is penetrated by heavenly love. Therefore, because the living creature raises itself to the heights, the wheel flies. — Homilies on Ezekiel, Book 1, Homily 7

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

Jerome: When the animals stand, their wings are set down. For they are not able to bear the voice of the Lord sounding in the heavens, but they stand and marvel, and they show by their silence the power of God, who sits above the firmament. — COMMENTARY ON Ezekiel 1:1.22-26

Ezekiel 1:20

Gregory the Dialogist: “Wherever the spirit went, the wheels were equally lifted as the spirit went there, following it.”

For wherever the spirit of the reader tends, there the divine utterances are also lifted up, because if you seek something lofty in them by seeing and understanding, these same sacred utterances grow with you, ascend with you to higher things. And it is well said of these same wheels: Following him. For if the spirit of the reader seeks to know something moral or historical in them, the moral sense of history follows him. If something typological, the figurative speech is immediately recognized. If something contemplative, at once the wheels as it were receive wings and are suspended in the air, because in the words of sacred utterance heavenly understanding is opened. Therefore wherever the spirit went, there as the spirit went the wheels were likewise lifted up, following him. For the wheels follow the spirit, because the words of sacred utterance, as has often been said already, grow in understanding according to the perception of the readers.

In one and the same sentence of Scripture, one person is nourished by history alone, another seeks the typical meaning, and yet another seeks the contemplative understanding through the type. And it often happens that, as has been said, in one and the same sentence all three can be found together. For when Moses had been called from the burning bush, he drew nearer to see the sight, and behold, the bush was burning and was not consumed. This is a great miracle. If you seek only the history in it, there is something by which the mind of the reader may be nourished, so that you see fire burning in wood and not consuming it. But if you seek the typical understanding, what does the flame signify but the law, of which it is written: “In his right hand a fiery law”? And what did that bush designate but the Jewish people, beset with the thorns of their sins? But the burning bush could not be consumed, because the Jewish people both received the fire of the law and yet did not abandon the thorns of their sins, nor did the flame of the divine word burn up their vices. Perhaps in this event another person desires to contemplate greater things through the type. Because his understanding grows, the wheels are likewise raised. For among men the only-begotten Son of God became perfect man, who had no sins of his own but took upon himself the thorns of our wickedness, and deigned to be humbled even to the passion for us, and to receive in himself the fire of our tribulation. But he burned and did not burn, because he both died according to his humanity and yet remained immortal according to his divinity. He received from us that by which a sacrifice might be made for us, and yet remained impassible and unchangeable in his own nature, so that he might change us from our condition. Perhaps one person seeks morality through history, and another seeks contemplation through allegorical understanding. According to history, what is written in the law is clear to all: that when a turtledove is offered for sin, its head should be turned back to its wings, so that it clings to the neck and is not completely broken off. In these words the historical sense is not doubtful to readers. But if you seek to understand these things morally, the wheel is set in motion when the sentence of the sacred word is brought to moral understanding. For we ourselves ought to be a turtledove in the sacrifice of almighty God, so that our head is turned back to the wings, that is, our mind to the virtues. For not without reason do we understand the mind by the head, because just as the head rules the body, so the mind rules actions. But the head is commanded to be turned back to the wings, so that you do what you say and join your mouth to your works. Nor should the head be cut off in such a way that it is separated from the body, but when partially cut, it is commanded to cling to its body, because clearly our mind must be cut away from carnal pleasure, but must not be cut away from necessary care of the flesh. For hence it is written: “Make no provision for the flesh in its lusts.” What is therefore forbidden to be done in lusts is without doubt permitted in necessity. The head of the turtledove, therefore, is partially cut off and partially clings, so that, as has been said, our mind is both cut away from the will of the flesh and yet is not cut off from necessity. What if another person seeks this kind of sacrifice for contemplation under the typical understanding of our Redeemer? Let the mind ascend to higher things, let the living creatures be raised up, so that the wheels may likewise be raised up. For who is our head but the Redeemer of the human race? Of whom it is written: “He gave him as head over all the Church, which is his body.” When the Jews persecuted him, they tried to destroy his name from the earth. And when they saw him crucified and buried, they believed they had separated him from the love of all. But the head of the turtledove was both cut and yet not separated from its body, because from the fact that he endured death for us, he more truly joined all of us to himself in his very death; and through the fact that he visibly withdrew himself from our eyes, he invisibly rooted himself in our minds. The head of the turtledove, therefore, when cut, clung to the body, because our Redeemer indeed suffered for us, but was not separated from us through his passion. Since therefore the words of sacred speech grow with the spirit of the readers, it is rightly now said: “Wherever the spirit went, there the wheels were likewise raised up as the spirit went, following it.” And it is added: “For the spirit of life was in the wheels.”

In the wheels there is the spirit of life, because through the sacred utterances we are vivified by the gift of the spirit, so that we may drive away deadly works from ourselves. It can also be understood that the spirit goes when God touches the mind of the reader in various ways and orders, when arousing him now through the words of sacred utterance to zeal, He raises him to vengeance, now softens him to patience, now instructs him in preaching, now pierces him to the lamentations of penitence. But let us run briefly through these same words which we have spoken, and let us see how the wheels follow the spirit, which is called the spirit of life, and is said to be within the wheels. Certainly if the spirit of life has touched the mind of the reader in the fervor of zeal, immediately in the sacred utterances he sees that Moses, returning to the camp and recognizing that the people had sinned through idols, laid them low with swords through the fervor of the spirit; that Phinehas, by pursuing lust, appeased the wrath of the Lord with the sword; that Peter struck down and killed those who lied to him with a word; that Paul threatens negligent disciples with the rod.

If the spirit of life touches the soul of the reader to maintain patience, immediately the wheels also follow, because in the sacred scriptures he finds that Moses and Aaron, when speaking rightly they suffered persecution from the people, ran to the tabernacle, praying for the very people whom they were fleeing. Their holy mind both endured the swelling pride of the arrogant, and yet did not burst forth against them into hatred. For true patience is that which loves the very one whom it bears. For to tolerate but to hate is not the virtue of meekness, but a covering for fury. In those same scriptures he finds that Samuel, cast down from leadership, confesses that he even prayed for those who cast him down; that none of the saints arrived at heavenly glory except by maintaining patience; that the very author of the human race endured spitting, blows, a crown of thorns, the cross, and the lance, and yet prayed for his persecutors.

If the spirit of life rouses the reader’s mind to zeal for preaching, immediately the wheels follow as well, because in the sacred Scriptures he finds how Moses, at the Lord’s command, raised himself up against the king of Egypt with such words of free preaching; what Stephen said to the faithless Jews: “You have always resisted the Holy Spirit,” and he did not fear even amid the stones; what Peter, beaten with rods and told not to speak in the name of Jesus, replied with great boldness: “We must obey God rather than men”; that Paul is bound with the chains of fetters, yet nevertheless the word of God is not bound.

If the spirit of life stirs one to the laments of repentance, the wheels immediately follow, as the words of Holy Scripture present David repenting; because when he was rebuked by the prophet, since he had not been subject to the heavenly King, he was not ashamed to confess to the rebuking subject what he had done; because the publican, who recognized the guilt of his wickedness, even though he came to the temple unjust, returned from the temple justified; because Peter washed away the stains of his denial with tears; because the thief who recognized his guilt on the cross found pardon in death itself. — Homilies on Ezekiel, Book 1, Homily 7

Theodoret of Cyrus: The prophet also claims that the spirit of life was in the wheels, its movement was spontaneous and of its own free will. For the chariot was not placed on some living creatures or on a yoke, but violent clouds went before, and that mighty wind followed. The divine vehicle ran on its own accord with the living creatures preceding it and the wheels moving on their own. — COMMENTARY ON Ezekiel 1:1

Ezekiel 1:21

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

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

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

This Scripture has become for us a light for the journey in the darkness of the present life. For hence Peter says: “To which you do well to attend, as to a lamp shining in a dark place.” Hence the Psalmist says: “Your word is a lamp to my feet, O Lord, and a light to my paths.” Yet we know that even this lamp of ours is dark to us, unless the truth illuminates it for our minds. Whence again the Psalmist says: “For you light my lamp, O Lord my God, illumine my darkness.” For what is a burning lamp, if not a light? But created light does not shine for us unless it is illuminated by uncreated light. Therefore, because almighty God both created and opened the words of the holy Testaments for our salvation, the spirit of life was in the wheels. — Homilies on Ezekiel, Book 1, Homily 7

Jerome: This is the whole vision: a spirit rising and a great cloud and four animals and four wheels following the animals and the spirit that is worthy to be above the firmament of God. — COMMENTARY ON Ezekiel 1:2.1

Ezekiel 1:22

Gregory the Dialogist: “And the likeness over the heads of the living creatures was of a firmament, like the appearance of terrible crystal, stretched above their heads.”

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

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

But it should be noted that this crystal is called terrible, that is, fearsome. Yet who does not know how great is the beauty of crystal? And it is wondrous how in this crystal beauty comes together with fear. But to all who know the truth it is certain that when the Redeemer of the human race appears as judge, He will be both beautiful to the just and terrible to the unjust. For He whom the elect behold as gentle, this same one the reprobate see as fearsome and terrible. But the elect will not then see Him as terrible, because now they do not cease to consider His terror. For they carefully consider how terrible He comes to judgment, they weep over past sins, they avoid impending ones; they place His fear daily before the eyes of their mind, and without ceasing they are apprehensive of how tremendous He will appear, and by fearing daily they act so that when He comes they will not be terrified. Therefore the likeness above the heads of the living creatures of a firmament was like the appearance of terrible crystal. And because that very fear of Him, which they hold in their thoughts, protects their minds, it is rightly added: Stretched out over their heads above. This firmament which appears in the likeness of crystal above the heads of those living creatures is both terrible and stretched out, because it protects the minds of the good from the same source whence it terrifies them. For if He were not fearsome in their hearts, He would not be their protector now from sins and afterward from punishments. But because they always consider what fear threatens from the judgment, they keep the wings of their virtues in uprightness. — Homilies on Ezekiel, Book 1, Homily 7

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

Ezekiel 1:23

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

Then the wings of virtues are straight beneath the firmament when the good that one person has, he bestows upon another, so that he who has received earthly substance may relieve the poverty of a needy neighbor; he who is full of the grace of teaching may illuminate the darkness of an ignorant neighbor with the word of his preaching; he who is supported by temporal power may relieve those oppressed by violence; he who is full of the spirit of prophecy may turn aside evils threatening a neighbor’s life by persuading him to good; he who has received the grace of healing may devoutly and humbly bestow his intercession for the health of the sick; he who, free from earthly activities, has merited to be occupied with God alone, may pray for his erring neighbors. But it often happens that he who is too much occupied with earthly substance does not watch in prayer as much as he ought. And it frequently happens that he who, stripped of all the burdens of the world, is free to entreat the Lord, does not have the sustenance for living. But when the rich man extends food and clothing to the poor, and when the poor man bestows his prayer upon the soul of the rich, the wings of the living creatures are stretched straight from one to another. For when that man offers me the word of preaching and expels the darkness of ignorance from my heart with the light of truth, and when I, because perhaps he is oppressed by some powerful person of this world, impart to him the comfort of my defense and rescue him from violent hands, we stretch our wings to one another in turn, so that we may touch each other with mutual affection and assistance from the good we have received. Hence the first pastor rightly admonishes, saying: “The end of all things has drawn near. Be therefore prudent, and watch in prayers; above all, having mutual charity continuous among yourselves, because charity covers a multitude of sins. Be hospitable to one another without murmuring. Each one, as he has received grace, administering it to one another.” What therefore in Ezekiel is called a wing, in the apostle Peter is called received grace. And what he says: “The straight wings of one to another,” the pastor of the Church says: “Each one, as he has received grace, administering it to one another.” For our wings are no longer straight if they are bent back only for our own benefit. But they become straight when we direct what we have to the benefit of our neighbor. For since our goods are not from ourselves, but we have received them from him by whom it was made that we should exist, we ought not to keep them private for ourselves to the extent that we perceive them given to us by our Author for common benefit. Hence the apostle Peter rightly adds in his exhortation on this matter, saying: “As good stewards of the manifold grace of God.” And he still adds: “If anyone speaks, as it were the words of God; if anyone ministers, as from the strength which God administers.” As if he openly said: Humbly bestow good upon your neighbors, because you know that what you have is not from yourselves. For any wing of virtue, when it is stretched out by being imparted to a neighbor, will not be straight if it lacks humility. — Homilies on Ezekiel, Book 1, Homily 7

Gregory the Dialogist: “Each one covered his body with two wings, and another was similarly covered.”

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

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

In these words it is necessary that we who are still little ones always place before the eyes of our mind both the virtues and the tears of the perfect. Let us imitate what we behold in them, so that when we begin to grow through increases, we may be able to veil the evils we have done from that strict examination. For in constant weeping, in our daily repentance, we have a priest in heaven who intercedes for us. Of whom it is also said through John: If anyone sins, we have an advocate with the Father, Jesus Christ the righteous, and he himself is the propitiation for our sins. We hear of his power. But fear again gnaws at our exultation, because he who is our advocate is called righteous. For we have unjust cases, but a righteous advocate in no way takes up unjust cases, nor consents to speak words on behalf of injustice. What then shall we do, my dearest brothers? But behold, it occurs to my mind what we should do. Let us both abandon and accuse the evils we have done. It is written: The righteous man is his own accuser at the beginning. For any sinner converted in weeping already begins to be righteous when he starts to accuse what he has done. For why should he not be righteous who now rages through tears against his own injustice? Therefore our righteous advocate will defend us as righteous in the judgment, because we both recognize and accuse ourselves as unjust. Therefore let us not trust in our weeping, not in our deeds, but in the pleading of our advocate, who lives and reigns with the Father in the unity of the Holy Spirit, God, through all ages of ages. Amen. — Homilies on Ezekiel, Book 1, Homily 7

Ezekiel 1:24

Gregory the Dialogist: “And I heard the sound of their wings, as the sound of many waters.”

In sacred speech, peoples are customarily designated by waters. Hence it is said through John: “The waters are peoples.” Peoples are designated by waters for this reason: because in life they have sound from the tumult of the flesh, and daily they flow away through the course of mortality. As we have now often said, the wings of the living creatures are the virtues of the saints. What then does it mean that the prophet hears the sound of wings as the sound of many waters, except that by the mercy of almighty God those wings of virtues, which formerly sounded in few saints, now also, with preaching spread abroad, resound in the conversion of many peoples? For when the Lord was incarnate, suffered, and rose again, the winged living creatures were few, because those who desired heavenly things and raised themselves on high by the wings of virtues were very rare. But after the preaching of his divinity was spread throughout the world, how many little ones, how many older persons, how many strong youths, how many weak ones, how many converted sinners, how many aged virgins fly to heavenly things through faith, through hope, through love—who is able to tell, who to estimate? Behold, the sound of wings, which formerly was in few living creatures, now resounds among peoples, now the wings of virtues lift the multitude of the world to heavenly desire. Well therefore is it said: “And I heard the sound of their wings, as the sound of many waters,” because, as we said before, that sound of virtues which was made in God’s ear formerly from few saints was afterward multiplied from many waters, that is, from innumerable peoples. — Homilies on Ezekiel, Book 1, Homily 8

Gregory the Dialogist: “As the sound of the most high God.”

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

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

The order of the description must be noted, because first the sound from the wings of the living creatures is mentioned, which afterward is called like the sound of many waters, and finally like the sound of the most high God. For what the saints first preached, this the peoples converted to the faith afterward believed and held, who finally, raised up to the heavenly realms, will also render praise to the liberator of all. Thus the sound of the living creatures becomes like the sound of waters, and the sound of waters becomes like the sound of the most high God, because the praise of the almighty Lord, which at first few proclaimed in the world, many afterward cried out. And the praise which many now cry out, while their own corruption still fights against them within themselves, all the elect, now united to their head, will resound in the heavenly fatherland. — Homilies on Ezekiel, Book 1, Homily 8

Gregory the Dialogist: “When they walked, there was a sound like that of a multitude, like the noise of an army camp.”

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

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

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

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

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

It is pleasing, however, to extend the eye of faith from the origin of the holy Church all the way to the end of the world, and to see how these same camps march. For camps is the name given to multitudes of an army when they proceed in battle array or remain in any fixed place along the journey. The camp’s way, therefore, is the life of the present age for all the saints living in harmony. Some camps are those of preachers, who labor here and there in the battle array of holy work to gather souls. Other camps are those of the continent and those withdrawing from this world, who daily prepare themselves in heart against the wars of malign spirits. Other camps are those of good married people, who living harmoniously in love of almighty God, pay to one another the debt of the flesh in such a way that they never forget what they owe to God in good works. But even if they sin in any way as humans do, they ceaselessly redeem these sins through pious acts. Therefore, because the distinct orders of the faithful, living harmoniously from the origin of the holy Church to the end of the world, fight against the powers of the air, the camps march; and there arises as it were a certain sound of camps, because in them the swords of virtues and the weapons of miracles resound to the praise of almighty God. — Homilies on Ezekiel, Book 1, Homily 8

Gregory the Dialogist: “And when they stood, their wings were let down.”

The holy living creatures stand when they consider the things of God with intent contemplation. But their wings are lowered, because while they behold the lofty judgments of God, their own virtues become worthless to them. — Homilies on Ezekiel, Book 1, Homily 8

Ezekiel 1:25

Gregory the Dialogist: “For when there was a voice above the firmament that was over their head, they stood and lowered their wings.”

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

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

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

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

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

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

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

So Abraham laid down his wings, who when he began to speak with God, recognized himself to be dust and ashes, saying: Shall I speak to my Lord, since I am dust and ashes? So Moses laid down his wings, who, instructed in all the wisdom of the Egyptians, as soon as he heard the words of the Lord, discovered that he had no words, saying: I beseech you, Lord, I am not eloquent from yesterday and the day before. For since you have spoken to your servant, I am of more impeded and slower tongue. As if he were saying openly: After I hear the words of life from you, I recognize myself to be confused in my former words. So Isaiah, whose life had pleased the Lord for preaching, when, having contemplated the same Lord, he was touched on the mouth with a coal from the altar, said: Woe is me because I have been silent, because I am a man of polluted lips. Behold, raised up to higher things, he was displeased with himself concerning the pollution of his lips. For unless he had beheld the heights of heavenly purity, he would not have found himself to be condemnable. So when the Lord speaks, Jeremiah cries out: Ah, ah, ah, Lord God, behold I do not know how to speak, because I am a child. For according to the words he was hearing, he had recognized that he had no words. So Daniel, seeing a sublime vision, languished and was sick for many days, because those who are strong in virtues, when they behold the higher things of God, become weak and feeble in their own estimation. So blessed Job, of whom the Lord said to his friends: You have not spoken rightly before me, as my servant has, when he heard the words of God speaking with him, responded, saying: I have spoken foolishly, and things that would exceed my knowledge beyond measure. And a little later: Therefore I reproach myself, and do penance in dust and ashes. For he who had spoken wisely as far as men were concerned, hearing God speaking to him, reproached himself for having spoken foolishly, because in the contemplation of true wisdom his own wisdom became worthless to him. Therefore at the voice coming from above the living creatures lay down their wings, because whether we seek to contemplate the power of God in his nature, or think to investigate his hidden judgments, because his heights are impenetrable to us, whatever good things were believed to be in us become worthless to us. And we who were believed to fly in however small a knowledge, weighing the invisible nature above us and his impenetrable judgments, stand humbly with wings lowered. — Homilies on Ezekiel, Book 1, Homily 8

Ezekiel 1:26

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

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

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

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

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

For as soon as the Word was made flesh, God as man immediately possessed power over the angels. For it is written of Him before His passion: “Behold, angels came and ministered to Him.” But nevertheless, so that the weakness of His humanity might be shown, it is again written of Him: “An angel appeared to Him from heaven, strengthening Him.” Therefore, as evidence of both natures, angels are described as ministering to Him, and an angel as strengthening Him. For He is one in both natures, because He who existed as God before the ages was made man at the end of the ages. Yet before His passion, angels both minister to Him and an angel strengthens Him. But after His passion and resurrection, angels can minister to Him, but they can no longer strengthen Him, because, as was said before, even if the firmament first appeared beneath the throne, yet now the man is above the throne. — Homilies on Ezekiel, Book 1, Homily 8

Pachomius the Great: When he came to the doorway of the church, he looked in and saw an apparition. Where his feet were, there appeared to him something like a sparkling sapphire, and he was unable to look at his face because of the great light that unceasingly flashed forth from him. — LIFE OF PACHOMIUS (BOHAIRIC) 184

Ezekiel 1:27

Gregory the Dialogist: “And I saw something like the appearance of amber.”

And so that the holy prophet might show that he had seen the union of both natures in His person, he immediately added: “And I saw something like the appearance of amber.” What is it that the appearance of a man is seen upon the throne as the likeness of amber, except that in amber, as we said far above, gold and silver are mixed, so that one thing is made from two metals? In which both the brightness of the gold is tempered through the silver, and through the brightness of the gold the appearance of the silver is made bright. But in our Redeemer both natures, that is of divinity and humanity, are united and joined to each other without confusion and inseparably, so that through his humanity the brightness of his divinity could be tempered to our eyes, and through his divinity the human nature in him would be made bright, and being exalted would have splendor beyond what it had been created with. — Homilies on Ezekiel, Book 1, Homily 8

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

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

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

Yet this can also be understood in another way, because our Redeemer, God the Lord Jesus Christ, became known to human beings through His humanity, He who through His divinity was known to the angels even before His incarnation. Therefore, to us He shines round about from the loins downward, whose fire burns inwardly in heaven from the loins upward, because those heavenly spirits behold Him in His divinity and are set ablaze by the fires of His love. But we, who love Him through His assumed humanity, still placed in this corruptible life, have the splendor of that fire outwardly. Therefore One is upon the throne, who both has fire inwardly above the loins in the angels, and has fire round about below the loins in human beings, because in all that is loved by angels, through all that is desired by human beings, there is One who burns in the hearts of those who love. For hence it is that those great angelic powers are called Seraphim, that is, burning. Hence concerning the Creator of all things it is written: “Our God is a consuming fire.” For God is called fire because He sets ablaze with the flames of His love the minds which He fills. And therefore the Seraphim are called burning, because those powers nearest to Him in heaven are kindled with the inestimable fire of His love. Kindled by this fire, the hearts of the righteous burn on earth. Warmed by this fire, the hearts of sinners return to repentance, which, having been greatly inflamed, turn fear into love. For those which had first begun to waste away with dread, afterward blaze with the fire of love. And because the elect angels in heaven are His members, converted human beings on earth are His members; there is one man who both burns inwardly above the loins and sends forth the splendor of His fire round about below the loins, because He both held the angels to His love through His divinity and recalled human beings to the desire of His holy ardor through His humanity. — Homilies on Ezekiel, Book 1, Homily 8

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

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

Jerome: In fact, even in Ezekiel, from what looked like from his waist upward God resembled amber, but from his waist downward he resembled fire. Whatever is above is gold, and whatever is below is ready for purgation in Gehenna. — HOMILIES ON THE Psalms 56 (Psalms 146)

Ezekiel 1:28

Cyril of Jerusalem: One might gather from a passage in Ezekiel that Ezekiel saw him, but what does Scripture actually say? He saw “the likeness of his glory”; not the Lord but only the likeness of his glory, not the glory as it really is. Yet, on beholding the likeness of his glory and not the glory itself, he fell to the earth in fear. But if the vision of the likeness of the glory inspired the prophets with fear and trembling, anyone attempting to look on God would surely lose his life. — Catechetical Lecture 9:1

Gregory the Dialogist: “Like the appearance of a bow when it is in a cloud on a day of rain.”

Almighty God placed the rainbow as a sign between Himself and humanity, so that He would no longer destroy the world by flood, saying: “I will set my bow in the clouds, and it will be a sign of the covenant between me and the earth. And when I have covered the sky with clouds, my bow will appear in the clouds, and I will remember my covenant with you.” Hence in that same rainbow the color of water and fire is shown together, because it is partly blue and partly red, so that it may be a witness of both judgments—namely, of one yet to be done and of another already done—but because the world will indeed be burned by the fire of judgment, yet will no longer be destroyed by the water of a flood, since that is not to happen again. But what does it mean that the prophet beheld the shining fire from the loins of the man presiding on the throne, like the appearance of a rainbow when it is in a cloud on a rainy day? For since fire, as has been said, signifies the ardor of the Holy Spirit, what is the likeness between a rainbow and the Spirit, that the fire which appeared should be said to have appeared like the appearance of a rainbow? But if we attend to the vision of the rainbow which we mentioned before, we see how the rainbow signifies the Spirit. For in the rainbow, as I said before, water and fire appear. And after the coming of the Mediator, the power of the Holy Spirit shone forth in the human race in this way: it both washed the elect of God with the water of baptism and set them on fire with the flame of divine love. For it is as if a certain rainbow is placed in a cloud for propitiation with the mingled color of water and fire together, when the Truth says: “Unless one is born again of water and the Holy Spirit, he cannot enter the kingdom of God.” This rainbow is in a cloud on a rainy day, because it is shown in the Lord’s incarnation and in the outpouring of preaching, so that the hearts of believers may be called back to pardon, with the Lord showing mercy. For we may fittingly understand the cloud as the flesh of the Redeemer, of which it is said through the Psalmist: “Who makes the cloud his ascent.” For He made the cloud His ascent, because He who is everywhere by His divinity ascended to the heavens in the flesh. — Homilies on Ezekiel, Book 1, Homily 8

Gregory the Dialogist: “This was the appearance of the splendor all around, and this was the vision of the likeness of the glory of the Lord.”

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

In this matter, a question arises for us that should not be overlooked: how did John the Evangelist, when he had described the faithlessness of the Jews toward the miracles of our Redeemer even from prophetic words, add, saying: “These things Isaiah said when he saw his glory, and spoke of him.” And if Ezekiel saw not glory, but the likeness of glory, what does it mean that the one is described as having seen the likeness of glory, and the other as having seen his glory? But since John the Evangelist first narrated the miracles of our Redeemer, and afterward added the unbelief of the Jews, he makes clear that Isaiah saw this glory of our same Redeemer which appeared in the world. For everything marvelous that is done divinely on earth is the glory of almighty God, and his glory is seen in all things that are done. Therefore Isaiah saw his glory on earth; but Ezekiel could not see his glory in heaven as it is, because his glory is one thing in created things, and another in himself. Therefore this glory of his which is in things can be seen, but that which is in himself cannot be seen now except through a likeness. — Homilies on Ezekiel, Book 1, Homily 8

Gregory the Dialogist: “And I saw, and I fell upon my face.”

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

Behold, by the generous gift of heavenly grace, we have examined the beginning of the book wrapped in mysteries in the prophet Ezekiel, and discussing the mystical words in a mortal manner, we have drawn the soaring theory of prophecy down to earth, so that what previously flew over the minds of little ones and those like me but did not elevate them, may now be read and understood by them, and may both fly and lift them up. Let us therefore give thanks to our Redeemer, who always refreshes us with spiritual nourishment, who as the living bread descended from heaven and gives life to the world. Who lives and reigns with the Father in the unity of the Holy Spirit, God, through all ages of ages. Amen. — Homilies on Ezekiel, Book 1, Homily 8

Jacob of Serugh: The prophet wonderful-in-revelations told this account. He who ate the scroll full of the symbols of creative power Disgorged a memra at whose meaning intellects are dazzled. He discoursed about the chariot and about its transformations And about its forms and the faces that were joined in it. About the faces and the wings and eloquent wheels And the living spirit that was in the wheels being turned, About the movement of service of the cherubs, And about the high throne that is established on their backs, And about the appearance of the image of the Son of God Which was borne on the chariot with great awe; And about the voice of that service that is the cherubs’ own, Which with great movement bless the most high in his place. All these things from Ezekiel, the son of the exile, Did the world learn about the chariot’s awesome appearance. For neither Moses nor David published this account Nor any prophet told [of it] like Ezekiel. — ON THE ESTABLISHMENT OF CREATION 1:4

Origen of Alexandria: It is clear … that Ezekiel saw the cherubim and their course, and the firmament above them and the one seated on the throne. What could be more glorious and exalted than these things? — COMMENTARY ON THE GOSPEL OF John 6:23

Theodoret of Cyrus: When you have heard of various visions of God, do not think that the divine majesty has many forms. — COMMENTARY ON Ezekiel 1:1

Theodoret of Cyrus: The godhead is empty of body and form; it is simple, and it has no part in composition and any form; nor can it be seen with eyes, nor can it be understood with the mind or limited within a boundary. He reveals visions just as it is necessary to make them appear. And in this place he shows these awesome things: he shows the favor that all people are to be granted, namely, of God and of our Savior in the dispensation of the flesh. Because of this, he says that human appearance is two natures: the one of amber, the other of fire, and the one carrying and the other being carried. In this way, the divine nature took on the human. — COMMENTARY ON Ezekiel 1:1

Theodoret of Cyrus: He did not say this was the nature of the Lord or the glory of the Lord but that this was the likeness of the glory of the Lord. For as he willed, so he spoke, and creating the vision, he made me worthy of contemplating it. — COMMENTARY ON Ezekiel 1:2