Works › Commentary on the Apocalypse of Blessed John
Volume 38 · pp. 549–553
Exposition on Apocalypse Chapter IV: the opened door, the first voice, the throne and the one sitting
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IN CAPUT IV APOCALYPSIS
ENARRATIO.
1. « Post haec vidi: et ecce ostium apertum in caelo, etc. »
Supra posuit visionem primam quae est de correctione Ecclesiarum, hic ponit secundam quae est de revelatione mysteriorum. Et patet ordo, quia prius necesse est esse correctos, quam eis fiat revelatio. Unde Glossa: « Correctos enim competenter sequitur secretorum revelatio. »
Haec autem pars dividitur in quatuor partes. In prima, agitur de sedente in throno, et coronatu ejus. In secunda, agitur de libro signato, quem revelat sedens in throno in dextera ipsius, infra, V, 1: « Et vidi in dextera. » In tertia, de Agno librum accipiente, infra, V, 6, circa medium: « Et vidi, et ecce in medio, etc. » In quarta, de consequentibus apertionem libri, ut scribitur, infra, VI, 1: « Et vidi quod aperuisset, etc. »
In prima tanguntur duo: primo, visionem antecedentia: secundo, visio ipsa, ibi, V. 2: « Et ecce sedes. »
In prima tanguntur tria: primo, quod ostium apertum vidit: secundo, quod vocem audivit, ibi, « Et vox prima. » Tertio, quod fuit in spiritu ad imperium vocis, ibi, « Ascende huc. »
Dicit ergo: « Post haec. » Haymo: « Non ad vicissitudinem temporum referendum est, sed ad ordinem visionum. » Unde Glossa: « Post haec, » non tempore, sed ordine: siquidem vidit omnes has visiones in una die Dominica, « vidi » oculis mentis, non corporis. Vel, « Vidi, » id est, revelationem et visionem habui, « ostium » id est, Christum qui dicit, Joan. X, 9: Ego sum ostium. « Apertum, » in sua passione. Joan. XIX, 34: Unus militum lancea latus ejus aperuit. Vel, « Apertum, » id est, paratum recipere omnes venientes ad se. Joan. VI, 37: Et eum qui venit ad me, non ejiciam foras.
« In caelo, » id est, in Ecclesia, quae per caelum multis rationibus intelligitur. Primo: quia per caelestem conversationem est a terrenis elevata. Ad Philip. III, 20: Nostra conversatio in caelis est. Secundo: quia constans per fidem et solidata. Job, XXXVII, 18: Caeli solidissimi quasi aere fusi sunt. Tertio: quia amicorum et inimicorum dilectione circumquaque distensa. Psal. CIII, 2: Extendens caelum sicut pellem. Matth. V, 44: Diligite inimicos vestros. Quarto: quia sole justitiae illustrata. Malach. IV, 2: Orietur vobis timentibus nomen meum Sol justitiae, id est, Christus qui illuminavit Ecclesiam sua praesentia. Quinto: quia lunam habet, id est, intelligentiam sacrae Scripturae, in qua quasi praenuntiantur futura mysteria Ecclesiae. Eccli. XLIII, 6 et 7: Luna in omnibus in tempore suo, ostensio temporis, et signum aevi. A luna signum diei festi. Sexto: quia habet stellas, id est, Sanctorum diversorum ordinem et pulchritudinem. Daniel. XII, 3: Qui docti fuerint, etc., fulgebunt quasi stellae, etc. Septimo: quia caelum semper est in motu, sic Ecclesia semper movetur de virtute in virtutem proficiendo. Psal. LXXXIII, 8: Ibunt de virtute in virtutem.
ON CHAPTER IV OF THE APOCALYPSE
EXPOSITION.
1. “After these things I saw: and behold, a door opened in heaven, etc.”
Above he set down the first vision, which concerns the correction of the Churches; here he sets down the second, which concerns the revelation of mysteries. And the order is plain, because first they must necessarily be corrected before revelation is made to them. Hence the Gloss says: “The revelation of secrets suitably follows those who have been corrected.”
Now this part is divided into four parts. In the first, the one sitting on the throne is treated, and his crowning. In the second, the sealed book is treated, which the one sitting on the throne reveals in his right hand, below, V, 1: “And I saw in the right hand.” In the third, concerning the Lamb receiving the book, below, V, 6, around the middle: “And I saw, and behold in the midst, etc.” In the fourth, concerning the things consequent upon the opening of the book, as it is written below, VI, 1: “And I saw that he had opened, etc.”
In the first two things are touched upon: first, the things preceding the vision; second, the vision itself, there at V. 2: “And behold, a throne.”
In the first three things are touched upon: first, that he saw an opened door; second, that he heard a voice, there, “And the first voice.” Third, that he was in the spirit at the command of the voice, there, “Come up here.”
Therefore he says: “After these things.” Haymo says: “It must not be referred to a succession of times, but to the order of the visions.” Hence the Gloss says: “After these things,” not in time, but in order, since he saw all these visions on one Lord’s Day, “I saw” with the eyes of the mind, not of the body. Or, “I saw,” that is, I had revelation and vision, “a door,” that is, Christ, who says, John X, 9: I am the door. “Opened,” in his passion. John XIX, 34: One of the soldiers opened his side with a lance. Or, “Opened,” that is, ready to receive all who come to him. John VI, 37: And him who comes to me, I will not cast out.
“In heaven,” that is, in the Church, which is understood by heaven for many reasons. First: because by heavenly conduct she is raised up from earthly things. To the Philippians III, 20: Our conversation is in heaven. Second: because she is constant through faith and made solid. Job XXXVII, 18: The heavens are most solid, as if cast from bronze. Third: because she is stretched round about by love of friends and enemies. Psalm CIII, 2: Stretching out heaven like a skin. Matthew V, 44: Love your enemies. Fourth: because she is illuminated by the sun of justice. Malachi IV, 2: For you who fear my name, the Sun of justice shall arise, that is, Christ, who illuminated the Church by his presence. Fifth: because she has the moon, that is, understanding of sacred Scripture, in which the future mysteries of the Church are as it were foretold. Ecclesiasticus XLIII, 6 and 7: The moon in all things in its time, the showing of time, and the sign of the age. From the moon is the sign of a feast day. Sixth: because she has stars, that is, the order and beauty of diverse Saints. Daniel XII, 3: Those who have been learned, etc., shall shine like stars, etc. Seventh: because heaven is always in motion; so the Church is always moved from virtue into virtue by advancing. Psalm LXXXIII, 8: They shall go from virtue into virtue.
In hoc caelo, id est, Ecclesia, « apertum est ostium, » id est, Christus per revelationem mysteriorum, quae aperuit Sanctis. Joan. XV, 15: Quaecumque audivi a Patre meo, nota feci vobis.
Vel sic: « Caelum » dicitur Sacra Scriptura, quia in ea celantur multiplices intelligentiae: « ostium, » figurarum obscuritas. Hoc apertum est per Christum: nam Christo adveniente patuit veritas et recessit obscuritas. Proverb. XXVII, 25: Aperta sunt prata. Item, humilibus est apertum. Supra, III, 8: Ecce dedi coram te ostium apertum..., quia, modicam habes virtutem, id est, humilitatem. Luc. XXIV, 45: Tunc aperuit illis sensum, ut intelligerent Scripturas.
« Et vox prima quam audivi, tamquam tubae loquentis mecum, dicens: Ascende huc, et ostendam tibi quae oportet fieri cito post haec. 2. Et statim fui in spiritu. »
Hic quaeritur, Cum supra primo audierit vocem tamquam tubae, non videtur haec prima fuisse. Responsio. Non fuit haec vox prima simpliciter, sed prima quantum ad ea quae in hac visione continentur. Unde Glossa: « Prima quantum ad ea quae in hac visione vidit. » Vel, dicitur haec vox prima ad signandum quod eadem fuit haec et illa. Unde, Haymo: « Vox prima quam audivit Joannes Vetus Testamentum intelligitur, ubi mysteria Christi, et Ecclesiae sunt praedicta. »
Ad signandum ergo quod eadem fuit vox haec et illa, dicit: « Et vox prima, » id est, doctrina prophetica, « quam audivi, » id est, intellexi, « tamquam tubae, » scilicet excitantis ad pugnam contra diabolum, carnem, et mundum. Vel, dicitur tuba doctrina. Quia sicut tuba sonum recipit in silentio, et deinde emittit cum strepitu magno: sic Prophetae audiebant per secretam inspirationem, quod postea cum magno clamore emittebant. Isa. LVIII, 1: Clama, ne cesses, quasi tuba exalta vocem tuam.
Nota: Illa dicitur prima ordine temporis, non dignitatis. Apostolica vero doctrina dicitur prima ordine dignitatis, sed secunda ordine temporis.
Aliter: « Vox prima » dicitur inspiratio divina, quae prima dicitur tempore, causalitate, et dignitate respectu vocis corporeae: sed « tamquam tubae, » quia invitat ad grandia, et ardua: sed « loquentis mecum, » quia intus inspirat. Psal. LXXXIV, 9: Audiam quid loquatur, etc. Caetera expone sicut prius.
« Loquentis mecum. » Glossa: « Non dissentientis a rationabilitate mea. »
« Dicens: Ascende, » non corporis motu, sed ascende per spiritualem intelligentiam, dimittendo sensum litteralem: « huc, » id est, ad ostium quod est Christus. Prophetae docuerunt ascendere ad Christum.
« Et ostendam tibi quae oportet fieri cito, » id est, in tempore praesenti quod est brevissimum momentum respectu aeternitatis. Vel, « Quae oportet fieri, » id est, tribulationes et persecutiones, et postea consolationes, et remunerationes: « cito, » id est, ante diem judicii quae cito veniet. Joel. I, 15: A, a, a, diei! quia prope est.
In this heaven, that is, the Church, “a door is opened,” that is, Christ through the revelation of mysteries, which he opened to the Saints. John XV, 15: Whatever things I have heard from my Father, I have made known to you.
Or thus: “Heaven” is called sacred Scripture, because in it manifold understandings are hidden; “the door” is the obscurity of figures. This has been opened through Christ, for when Christ came, truth lay open and obscurity withdrew. Proverbs XXVII, 25: The meadows are opened. Likewise, it is opened to the humble. Above, III, 8: Behold, I have given before you an opened door..., because you have a little strength, that is, humility. Luke XXIV, 45: Then he opened their understanding, that they might understand the Scriptures.
“And the first voice which I heard, as of a trumpet speaking with me, saying: Come up here, and I will show you the things which must happen quickly after these things. 2. And immediately I was in the spirit.”
Here it is asked: since above he first heard a voice as of a trumpet, it does not seem that this was the first. The response: This voice was not first simply, but first with respect to the things which are contained in this vision. Hence the Gloss says: “First with respect to the things which he saw in this vision.” Or, this voice is called first to signify that this voice and that one were the same. Hence Haymo says: “The first voice which John heard is understood as the Old Testament, where the mysteries of Christ and of the Church are foretold.”
Therefore, to signify that this voice and that one were the same, he says: “And the first voice,” that is, prophetic teaching, “which I heard,” that is, understood, “as of a trumpet,” namely one rousing to battle against the devil, the flesh, and the world. Or, teaching is called a trumpet. For as a trumpet receives sound in silence and then sends it out with a great noise, so the Prophets heard by secret inspiration what afterward they sent out with a great cry. Isaiah LVIII, 1: Cry out, do not cease; lift up your voice like a trumpet.
Note: That voice is called first in order of time, not of dignity. But apostolic teaching is called first in order of dignity, but second in order of time.
Otherwise: “The first voice” is called divine inspiration, which is called first in time, causality, and dignity with respect to the bodily voice; but “as of a trumpet,” because it invites to great and difficult things; but “speaking with me,” because it inspires inwardly. Psalm LXXXIV, 9: I will hear what he speaks, etc. Expound the rest as before.
“Speaking with me.” The Gloss says: “Not dissenting from my rationality.”
“Saying: Come up,” not by a bodily movement, but come up through spiritual understanding, by leaving behind the literal sense; “here,” that is, to the door which is Christ. The Prophets taught one to ascend to Christ.
“And I will show you the things which must happen quickly,” that is, in the present time, which is the briefest moment in relation to eternity. Or, “the things which must happen,” that is, tribulations and persecutions, and afterward consolations and rewards; “quickly,” that is, before the day of judgment, which will come quickly. Joel I, 15: Ah, ah, ah, for the day! for it is near.
« Post haec, » in statu praesentis Ecclesiae. Vel, « Post haec. » Glossa, id est, in ultimis fidelibus.
« Et statim fui in spiritu. »
« Statim, » hoc audito, « fui in spiritu, » supple plus quam prius, id est, in visione magis spirituali. Et per hoc quod dicit: « Statim, » notatur ejus obedientia contra pigros. Per hoc quod dicit: « In spiritu, » visionis bonitas: quia terrenis non vacabat contra cupidos. Bernardus: « Verus obediens mandatum non procrastinat, sed parat aures auditui, linguam voci, pedes itineri, et manus operi: et se totum in se colligit, ut mandatum peragat imperantis. »
« Et ecce sedes posita erat in caelo, et supra sedem sedens. »
Supra determinavit antecedentia ad visionem, hic ponit eam. Et dividitur haec pars in tres. Primo, dicit se videre sedem, et sedentem. Secundo, describit sedentem, V. 3: « Et qui sedebat. » Tertio, sedis descriptionem, ibidem, « Et iris erat. »
Continua ita: Fui in spiritu, ubi vidi mysteria. Unde: « Et ecce sedes posita erat in caelo, » id est, in Ecclesia, quae est sedes Dei. Psal. X, 5: Dominus in caelo sedes ejus.
Sed tunc objicitur: Ecclesia est sedes Dei: ergo si sedes in Ecclesia ponitur, Ecclesia in Ecclesia ponitur. Responsio Haymonis: « Ecclesia quae est sedes Dei, licet in hac carne versetur, tamen mente jam caelum inhabitat, et hoc modo praesens Ecclesia quae adhuc corpore peregrinatur a Christo, in Ecclesia est mente quae jam regnat cum illo. » Vel dicendum, quod per sedem intelliguntur electorum corda, per caelum Ecclesia. Sedes ergo in Ecclesia est posita, id est, electi in quibus sedet Deus, positi sunt in Ecclesia. Nam sic positi in Ecclesia, sicut stellae in firmamento. Joan. XV, 16: Posui vos ut eatis.
« Et super sedem sedens, » id est, omnes dignitate excedens, et pietate regens. Joan. III, 31: Qui de caelo venit, super omnes est.
Sed quaeritur, Cum supra, I, 13, viderit ipsum ambulantem in medio candelabrorum aureorum, id est, universalis Ecclesiae, quare dicitur hic, quod vidit eum sedere? Responsio Haymonis: « Ambulat Dominus in medio candelabrorum, quando dona gratiae suae illis diffundit: sedet vero, quando singulorum merita dijudicat, rationem exigens de muneribus collatis. »
Vel sic: « Et ecce sedes posita erat in caelo, » id est, Angelorum chori, perfecti, Doctores, Praelati in Ecclesia dispositi, quibus Christus praesidet, et elevatur super omnes. Psal. XLVI, 9: Deus sedet super sedem sanctam suam.
3. « Et qui sedebat, similis erat adspectui lapidis jaspidis et sardinis. »
Hic describit ipsum sedentem super sedem, id est, Christum, et describit eum a duobus. Primo a natura divina, cum dicit: « Similis erat adspectui lapidis jaspidis. » Secundo, ab humana, cum dicit: « Et sardinis. »
“After these things,” in the state of the present Church. Or, “After these things.” The Gloss says: that is, among the last faithful.
“And immediately I was in the spirit.”
“Immediately,” when this had been heard, “I was in the spirit,” supply: more than before, that is, in a more spiritual vision. And by the fact that he says “Immediately,” his obedience against the sluggish is marked. By the fact that he says “In the spirit,” the goodness of the vision is marked, because he was not occupied with earthly things, against the covetous. Bernard says: “The truly obedient man does not delay a command, but prepares his ears for hearing, his tongue for the voice, his feet for the journey, and his hands for the work; and he gathers his whole self within himself, that he may carry out the command of the one commanding.”
“And behold, a throne had been placed in heaven, and upon the throne one sitting.”
Above he determined the things preceding the vision; here he sets down the vision. And this part is divided into three parts. First, he says that he sees the throne and the one sitting. Second, he describes the one sitting, V. 3: “And he who was sitting.” Third, he describes the throne, in the same place, “And a rainbow was.”
Continue thus: I was in the spirit, where I saw mysteries. Hence: “And behold, a throne had been placed in heaven,” that is, in the Church, which is the throne of God. Psalm X, 5: The Lord, his throne is in heaven.
But then it is objected: The Church is the throne of God; therefore, if a throne is placed in the Church, the Church is placed in the Church. The response of Haymo: “The Church which is the throne of God, although it lives in this flesh, nevertheless already inhabits heaven in mind; and in this way the present Church, which still bodily journeys away from Christ, is in the Church by mind, which already reigns with him.” Or one must say that by the throne are understood the hearts of the elect, and by heaven the Church. Therefore the throne is placed in the Church, that is, the elect in whom God sits are placed in the Church. For they are so placed in the Church as stars in the firmament. John XV, 16: I have appointed you that you should go.
“And upon the throne one sitting,” that is, one exceeding all in dignity and ruling with devotedness. John III, 31: He who comes from heaven is above all.
But it is asked: Since above, I, 13, he saw him walking in the midst of the golden lampstands, that is, of the universal Church, why is it said here that he saw him sitting? The response of Haymo: “The Lord walks in the midst of the lampstands when he pours out upon them the gifts of his grace; but he sits when he judges the merits of individuals, requiring an account of the gifts bestowed.”
Or thus: “And behold, a throne had been placed in heaven,” that is, the choirs of Angels, the perfect, Doctors, and Prelates disposed in the Church, over whom Christ presides and is raised above all. Psalm XLVI, 9: God sits upon his holy throne.
3. “And he who was sitting was like in appearance to a jasper stone and a sardius.”
Here he describes the one sitting upon the throne, that is, Christ, and describes him from two things. First, from his divine nature, when he says: “He was like in appearance to a jasper stone.” Second, from his human nature, when he says: “And a sardius.”
Nota: Christus comparatur lapidi, quia habet firmitatem immutabilitatis. Jacobi, I, 17: Apud quem non est transmutatio. Item, soliditatem immortalitatis. I ad Timoth. VI, 16: Qui solus habet immortalitatem, et lucem, etc. Item, quia est fundamentum totius bonitatis. Isa. XXVIII, 16: Ecce ego mittam in fundamentis Sion lapidem, lapidem probatum, angularem, pretiosum. Item, quia duritiam frangit humani cordis. Matth. XXI, 44: Qui ceciderit super lapidem istum, confringetur: super quem vero ceciderit, conteret eum. Item, sicut lapis tenet sculpturam, sic Christus suam virtutem, sive veritatem. Psal. LXXXVIII, 35: Quae procedunt de labiis meis, non faciam irrita. Item, sicut lapis pretiosus sua virtute operatur, sic Christus. I ad Timoth. VI, 15: Qui solus potens est. Item, sicut lapis pretiosus ab ignorantibus ejus virtutem vilis reputatur, sic Christus in humanitate reputatus est vilis, quia ibi virtutem suam celavit. Habacuc, III, 2: Ibi abscondita est fortitudo ejus.
« Lapidis, » non cujuscumque naturae, sed « lapidis jaspidis, et sardinis. »
Nota: Istis duobus comparatur, ad demonstrandum in ipso naturam divinam scilicet, et humanam. Et secundum Haymonem, per jaspidem intelligitur divinitas Filii Dei: nam jaspis viridis coloris est, qui visum corporalem delectat et confortat. Similiter in contemplatione divinae claritatis est summa delectatio visus spiritualis, et confortatio, et refectio, id est, intellectus. Sardis autem sive sardius, terrae rubrae speciem habet sive similitudinem: et ideo per ipsum Filii Dei humanitas designatur, quae rubore sanguinis perfusa est tempore Passionis. Isa. LXIII, 2: Quare rubrum est indumentum tuum? Aliud ergo est in ipso quod viret, et aliud quod rubet: et tamen unus Christus. Quod viret, est potentiae qua nos creavit: quod rubet, est misericordiae qua nos recreavit, vel redemit.
Aliter, Jaspis viret, in quo signatur immarcescibilis beatitudo quam promittit bonis. Sardius rubet, in quo signatur ignis aeternus quem comminatur malis.
Aliter, Secundum Bedam istis duobus lapidibus se comparat, ad significandum quod Christus jam judicavit uno judicio per aquam, et alio judicabit per ignem. Color enim jaspidis signat aquam, sardius signat ignem. Similis ergo dicitur istis duobus lapidibus: quia in potestate sua habet duo judicia, quorum unum consummatum est per aquam, alterum consummabitur per ignem.
« Et iris erat in circuitu sedis, similis visioni smaragdinae. »
Hic notificat sedem: et primo ab his quae in circuitu sedis erant: secundo, ab his quae a sede procedebant, ibi, V. 5: « Et de throno. » Tertio, ab his quae in conspectu sedis stabant, ibi, V. 6: « Et in conspectu. » Quarto, per ea quae in medio sedis, et in circuitu erant, ibidem: « Et in medio sedis. » Duo autem erant in circuitu sedis: Christus secundum humanam naturam, et Scriptura Novi et Veteris Testamenti, quod ibi, V. 4: « Et in circuitu sedis. »
Note: Christ is compared to a stone, because he has the firmness of immutability. James I, 17: With whom there is no change. Likewise, he has the solidity of immortality. 1 Timothy VI, 16: Who alone has immortality, and light, etc. Likewise, because he is the foundation of all goodness. Isaiah XXVIII, 16: Behold, I will send in the foundations of Zion a stone, a tried stone, angular, precious. Likewise, because he breaks the hardness of the human heart. Matthew XXI, 44: Whoever falls upon that stone shall be broken; but upon whomever it falls, it shall crush him. Likewise, as a stone keeps an engraving, so Christ keeps his power, or truth. Psalm LXXXVIII, 35: The things which proceed from my lips I will not make void. Likewise, as a precious stone works by its power, so does Christ. 1 Timothy VI, 15: Who alone is powerful. Likewise, as a precious stone is reckoned vile by those ignorant of its power, so Christ was reckoned vile in his humanity, because there he hid his power. Habakkuk III, 2: There his strength was hidden.
“A stone,” not of any nature whatever, but “a jasper stone, and a sardius.”
Note: He is compared to these two, to show in him the divine nature, namely, and the human. And according to Haymo, by jasper is understood the divinity of the Son of God; for jasper is of a green color, which delights and strengthens bodily sight. Similarly, in the contemplation of divine brightness there is the greatest delight of spiritual sight, and strengthening, and refreshment, that is, of the intellect. But sardis, or sardius, has the appearance or likeness of red earth; and therefore through it the humanity of the Son of God is designated, which was suffused with the redness of blood at the time of the Passion. Isaiah LXIII, 2: Why is your garment red? Therefore there is one thing in him which is green, and another which is red; and nevertheless there is one Christ. What is green is the power by which he created us; what is red is the mercy by which he re-created, or redeemed us.
Otherwise, jasper is green, in which is signified the unfading blessedness which he promises to the good. Sardius is red, in which is signified the eternal fire which he threatens to the wicked.
Otherwise, according to Bede he compares himself to these two stones, to signify that Christ has already judged by one judgment through water, and by another he will judge through fire. For the color of jasper signifies water; sardius signifies fire. Therefore he is said to be like these two stones, because in his power he has two judgments, one of which was completed through water, while the other will be completed through fire.
“And a rainbow was around the throne, like the appearance of an emerald.”
Here he makes known the throne: first from the things which were around the throne; second, from the things which proceeded from the throne, there at V. 5: “And from the throne.” Third, from the things which stood in the sight of the throne, there at V. 6: “And in the sight.” Fourth, through those things which were in the midst of the throne and around it, in the same place: “And in the midst of the throne.” Now two things were around the throne: Christ according to his human nature, and the Scripture of the New and Old Testament, which is there at V. 4: “And around the throne.”
Dicit ergo: « Et iris erat in circuitu sedis. » Iris graece, latine dicitur arcus, qui in die pluviae videtur a parte Orientis, et signatur per ipsum humani generis reconciliatio ad Dominum, sicut dicitur, Genes. IX, 13. Et generatur, quando solis radius nubem aquosam ingreditur. Et per nubem quae levis est, intelligitur humanitas a Verbo assumpta, quae fuit omnino immunis ab onere peccati. Isa. XIX, 1: Ecce Dominus ascendet super nubem levem, etc. Sol vero est Filius Dei. Malach. IV, 2: Orietur vobis timentibus nomen meum Sol justitiae. Sole ergo nubem illustrante, iris, id est, arcus caelestis apparuit, cum Dei Filius naturam humanam suscipiendo, ipsam irradiavit, et apparuit arcus nostrae reconciliationis, scilicet, mediator Dei et hominum homo Christus Jesus. Eccli. XLIII, 12: Vide arcum, et benedic eum qui fecit illum. Aquosa vero dicitur humana natura propter abundantiam gratiarum. Joan. I, 16: De plenitudine ejus nos omnes accepimus. Secundum Haymonem, iris habet duos colores praecipue, viridem, id est, aquosum, et rubeum: in quibus aperte signatur aqua baptismatis, et sanguis redemptionis: quibus duobus tota cingitur et munitur Ecclesia: et ideo iris recte Christum signat.
Sensus ergo est: « Et iris erat in circuitu sedis, » id est, Christus in circuitu Ecclesiae protegens eam, et muniens aqua et sanguine, « similis visioni smaragdinae. »
Nota: Smaragdus est lapis nimiae viriditatis, clarae, et perspicuae: jaspis viriditatis obtusae, non ita clarae. Unde per viriditatem jaspidis Christi deitas intelligitur, quae quasi obnubilata est, quia nullus eam comprehendere potest. Per viriditatem smaragdi quae perspicua est, ejus signatur misericordia, quae ita perspicua est, ut nullus eam ignorare possit: quia sicut smaragdus vicina loca informat, ita misericordia Dei ad omnes se infundit. Psal. CXLIV, 9: Miserationes ejus super omnia opera ejus.
Sensus ergo est: « Similis visioni smaragdinae, » quia Christi misericordia illos in quibus sedet, protegit, et sine ejus misericordia nullus ad ipsum ascendit.
Aliter, Iris est justa meritorum retributio, quam Deus faciet bonis et malis in die judicii: et est in circuitu sedis, quia ex omni parte mundi apparebunt coram eo homines judicandi. « Similis visioni smaragdinae, » in quo expressior notatur utrorumque retributio. Smaragdus rubet, in quo notatur ignis damnationis malorum: item viret, in quo notatur retributio bonorum.
Therefore he says: “And a rainbow was around the throne.” Iris in Greek is called arcus in Latin, which is seen on a rainy day from the eastern part, and through it is signified the reconciliation of the human race to the Lord, as is said in Genesis IX, 13. And it is generated when a ray of the sun enters a watery cloud. And by the cloud, which is light, is understood the humanity assumed by the Word, which was wholly free from the burden of sin. Isaiah XIX, 1: Behold, the Lord will ascend upon a light cloud, etc. But the sun is the Son of God. Malachi IV, 2: For you who fear my name, the Sun of justice shall arise. Therefore, when the sun illumined the cloud, the rainbow, that is, the heavenly bow, appeared, when the Son of God, by assuming human nature, irradiated it, and the bow of our reconciliation appeared, namely, the mediator of God and human beings, the man Christ Jesus. Ecclesiasticus XLIII, 12: Look upon the bow, and bless him who made it. But human nature is called watery because of the abundance of graces. John I, 16: From his fullness we have all received. According to Haymo, the rainbow has two colors especially, green, that is, watery, and red; in these are openly signified the water of baptism and the blood of redemption, by which two the whole Church is surrounded and fortified; and therefore the rainbow rightly signifies Christ.
Therefore the sense is: “And a rainbow was around the throne,” that is, Christ around the Church, protecting it and fortifying it with water and blood, “like the appearance of an emerald.”
Note: An emerald is a stone of exceedingly green, bright, and transparent color; jasper is of a dull green, not so bright. Hence by the greenness of jasper Christ’s deity is understood, which is as if beclouded, because no one can comprehend it. By the greenness of the emerald, which is transparent, his mercy is signified, which is so transparent that no one can be ignorant of it; for as an emerald colors nearby places, so the mercy of God pours itself out to all. Psalm CXLIV, 9: His mercies are over all his works.
Therefore the sense is: “Like the appearance of an emerald,” because the mercy of Christ protects those in whom he sits, and without his mercy no one ascends to him.
Otherwise, the rainbow is the just repayment of merits, which God will make to the good and to the wicked on the day of judgment; and it is around the throne because from every part of the world human beings to be judged will appear before him. “Like the appearance of an emerald,” in which the repayment of both is more expressly marked. The emerald is red, in which is marked the fire of the damnation of the wicked; likewise it is green, in which is marked the reward of the good.
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