Works › Commentary on the Apocalypse of Blessed John
Volume 38 · pp. 553–557
Chapter IV exposition: the twenty-four seats and the four living creatures
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4. « Et in circuitu sedis sedilia viginti quatuor, et supra thronos viginti quatuor seniores sedentes, circumamicti vestimentis albis, et in capitibus eorum coronae aureae. »
Hic dicit tam Veteris quam Novi Testamenti universitatem Sanctorum esse in circuitu.
Et commendat eos a quatuor. Primo, a prudentia, cum dicitur « seniores. » Secundo, a justitia, cum dicuntur « circumamicti stolis albis. » Tertio, a temperantia, cum dicitur: « Stolis albis. » Quarto, a fortitudine, cum dicitur: « Et in capitibus eorum coronae aureae. »
Dicit ergo: « Et in circuitu sedis, » id est Ecclesiae, « sedilia viginti quatuor, et super thronos viginti quatuor seniores sedentes. » Sed contra: Matth. XIX, 28, non ponit nisi duodecim sedes, et duodecim sedentes. Responsio Haymonis: « Dicuntur duodecim propter Apostolicam dignitatem qui judicaturi sunt cum Domino: sed viginti quatuor propter sanctos utriusque Testamenti, qui venturi sunt ad judicium cum Domino. » Unus vero est thronus propter judiciariam potestatem, quae una est, ut dictum est, supra, III, 21: Qui vicerit dabo ei sedere mecum in throno meo. Sunt autem et duodecim propter Apostolicam dignitatem, in quibus omnes illi intelliguntur qui Apostolicam vitam duxerunt. Item, viginti quatuor propter merita Apostolorum, et Prophetarum.
Nota: Prius vocantur « sedilia, » modo vocat thronos, sed differenter. « Sedilia, » quia in eis Deus sedet, et quiescit: sed super thronos sedere dicuntur, quia alios judicabunt. Sapient. III, 8: Judicabunt Sancti nationes, etc.
Vel sic: « In circuitu sedis, » id est, Ecclesiae, « viginti sedilia quatuor, » id est, minores Sancti, qui fidem et charitatem tenent quam docent quatuor Evangelistae, cum sex operibus pietatis quae per senarium designantur: et viginti quatuor componitur ex sex et quatuor multiplicatis: « et super thronos viginti quatuor seniores, » id est, in Ecclesia majores.
« Sedentes. » Prius vocavit eos sedes: quia in eis sedet Deus: modo vocat sedentes, quia respectu inferiorum quos debent regere et informare in bonis operibus. Et nota, quod isti dicuntur viginti quatuor propter praerogativam duodecim Patriarcharum, a quibus Patres Veteris Testamenti originem traxerunt: et propter duodecim Apostolos, a quibus Patres Novi Testamenti ortum habuerunt.
« Circumamicti stolis albis, » scilicet, munditia duplici, scilicet, interiori, et exteriori: vel munditia cordis, et corporis. Eccle. IX, 8: Omni tempore sint vestimenta tua candida.
« Et in capitibus eorum, » supple, judicum, « coronae aureae, » id est, vitam aeternam pro victoria vitiorum, quam in mundo obtinuerunt. Supra, II, 10: Esto fidelis usque ad mortem, et dabo tibi coronam vitae.
Vel sic: « Circumamicti stolis albis, » id est, immortalitate corporis, « et in capitibus eorum coronae aureae, » quoad animae stolam, quae signatur per aurum, quia in auro fulgor, ecce cognitio: item, pretiositas sive valor, ecce comprehensio: in quibus consistit tota animae beatitudo.
4. “And around the throne were twenty-four seats, and upon the thrones twenty-four elders sitting, clothed all around in white garments, and on their heads golden crowns.”
Here he says that the universality of the Saints both of the Old and of the New Testament is around it.
And he commends them from four things. First, from prudence, when they are called “elders.” Second, from justice, when they are said to be “clothed all around in white robes.” Third, from temperance, when it is said: “in white robes.” Fourth, from fortitude, when it is said: “And on their heads golden crowns.”
Therefore he says: “And around the throne,” that is, the Church, “twenty-four seats, and upon the thrones twenty-four elders sitting.” But on the contrary: Matthew XIX, 28, sets down only twelve seats and twelve sitters. The response of Haymo: “They are called twelve because of the apostolic dignity, those who will judge with the Lord; but twenty-four because of the saints of both Testaments, who will come to judgment with the Lord.” But there is one throne because of the judicial power, which is one, as was said above, III, 21: He who conquers, I will grant him to sit with me on my throne. And there are twelve because of the apostolic dignity, in whom all those are understood who have led the apostolic life. Likewise, twenty-four because of the merits of the Apostles and the Prophets.
Note: Before they are called “seats”; now he calls them thrones, but in a different way. “Seats,” because God sits and rests in them; but they are said to sit upon thrones because they will judge others. Wisdom III, 8: The Saints shall judge nations, etc.
Or thus: “Around the throne,” that is, the Church, “twenty-four seats,” that is, the lesser Saints, who hold the faith and charity which the four Evangelists teach, together with the six works of piety which are designated by the number six; and twenty-four is composed from six and four multiplied; “and upon the thrones twenty-four elders,” that is, the greater ones in the Church.
“Sitting.” Before he called them seats, because God sits in them; now he calls them sitters, because of the inferiors whom they must rule and inform in good works. And note that these are called twenty-four because of the prerogative of the twelve Patriarchs, from whom the Fathers of the Old Testament drew their origin, and because of the twelve Apostles, from whom the Fathers of the New Testament had their rise.
“Clothed all around in white robes,” namely, with a twofold cleanness, namely, interior and exterior; or with cleanness of heart and body. Ecclesiastes IX, 8: Let your garments be white at every time.
“And on their heads,” supply: of the judges, “golden crowns,” that is, eternal life for the victory over vices, which they obtained in the world. Above, II, 10: Be faithful unto death, and I will give you the crown of life.
Or thus: “Clothed all around in white robes,” that is, with immortality of body, “and on their heads golden crowns,” with respect to the robe of the soul, which is signified by gold; because in gold there is brilliance, behold knowledge; likewise, preciousness or value, behold comprehension; in these the whole blessedness of the soul consists.
5. « Et de throno procedebant fulgura, et voces, et tonitrua: et septem lampades ardentes ante thronum, quae sunt septem spiritus Dei. »
Hic describit sedem, id est, Ecclesiam per ea quae procedunt ab ea, et sunt tria: fulgura, voces, et tonitrua. In fulgure notatur poenae aeternae comminatio, vel miraculorum coruscatio: in voce consolatio, vel beatitudinis promissio: in tonitruo poenae temporalis comminatio. Et quia omnia ista debent a charitate Ecclesiae procedere, ideo ponitur septiformis Spiritus in similitudine lampadis ardentis ante sedem descriptio, ibi, « Et septem lampades ardentes. »
Dicit ergo: « Et de throno, » id est, de majoribus personis quae sunt in Ecclesia, ut sunt Praedicatores, et Praelati, « procedebant fulgura, » id est, comminationes poenae aeternae. Psal. XVII, 15: Fulgura multiplicavit, et conturbavit eos. Vel, « Fulgura, » id est, miracula, quae comparantur fulguribus, quia terrent et illuminant. Psal. LXXVI, 19: Illuxerunt coruscationes tuae orbi terrae.
« Et voces, » consolationum, vel beatitudinis aeternae promissiones. Cantic. II, 10: En dilectus meus loquitur mihi: Surge, propera, amica mea, etc.
« Et tonitrua, » id est, terrores temporalis poenae. Matth. VII, 19: Omnis arbor quae non facit fructum bonum, etc. Haec sunt illa tria quae ostensa sunt Ezechieli scripta in libro, in quo erant scriptae lamentationes, carmen, et vae 1. Lamentationes, id est, poenae aeternae comminationes: carmen, id est, vitae aeternae promissiones: et vae, id est, poenae temporalis terrores.
Et quia haec procedent a sede Dei, et non ex odio, sed ex charitate: ideo subdit: « Et septem lampades ardentes ante thronum, quae sunt septem spiritus Dei, »
Id est, septiformis gratia Spiritus sancti: quia licet una in natura, multiplex tamen est in donis. Et dicuntur: « Lampades ardentes, » quia accendunt ad amorem Dei per charitatem, et illuminant per fidem. « Ante thronum » dicuntur esse: quia quidquid facit Ecclesia, totum ad charitatem retorquet, quae est Spiritus sancti, vel a Spiritu sancto. Vel, « Ante thronum, » ad signandum, quod dona semper debemus ante oculos habere ut videamus, et visa desideremus.
6. « Et in conspectu sedis tamquam mare vitreum simile crystallo. »
Hic notificat sedem, id est, Ecclesiam per illud quod erat in conspectu sedis. Unde dicit: « Et in conspectu sedis, » id est, Ecclesiae, in qua Deus sedet, et quiescit, ad similitudinem judicis, ut dicit Glossa.
« Tamquam mare vitreum, » id est, baptismus, qui dicitur mare, quia sicut in mari submersus exercitus est Aegyptiorum 2, sic in baptismo submerguntur exercitus peccatorum. Item, « Vitreum » dicitur: quia sicut vitrum quod habet interius, ostendit exterius: sic fides quae in baptismo suscitatur, qualis est interius in corde debet manifestari in confessione. Ad Roman. X, 10: Corde creditur ad justitiam. Quasi dicat: Mare vitreum est baptismus, id est, fides suscepta in baptismo: quia intus et extra splendet. Vel dicitur: « Mare vitreum, » propter pulchritudinem virtutum quae in baptismo conferuntur. Item, sicut vitrum intus mittit solis radium, sic baptismus gratiam Spiritus sancti.
5. “And from the throne proceeded lightnings, and voices, and thunders; and seven burning lamps before the throne, which are the seven spirits of God.”
Here he describes the throne, that is, the Church, by those things which proceed from it, and they are three: lightnings, voices, and thunders. In lightning is marked the threat of eternal punishment, or the flashing of miracles; in a voice, consolation, or the promise of blessedness; in thunder, the threat of temporal punishment. And because all these things must proceed from the charity of the Church, therefore the description of the sevenfold Spirit is set down in the likeness of a burning lamp before the throne, there, “And seven burning lamps.”
Therefore he says: “And from the throne,” that is, from the greater persons who are in the Church, such as Preachers and Prelates, “proceeded lightnings,” that is, threats of eternal punishment. Psalm XVII, 15: He multiplied lightnings, and disturbed them. Or, “lightnings,” that is, miracles, which are compared to lightnings because they terrify and illuminate. Psalm LXXVI, 19: Your flashes shone upon the world of the earth.
“And voices,” of consolations, or promises of eternal blessedness. Canticle II, 10: Behold, my beloved speaks to me: Arise, make haste, my friend, etc.
“And thunders,” that is, terrors of temporal punishment. Matthew VII, 19: Every tree that does not bear good fruit, etc. These are the three things shown to Ezekiel, written in the book in which lamentations, song, and woe were written 1. Lamentations, that is, threats of eternal punishment; song, that is, promises of eternal life; and woe, that is, terrors of temporal punishment.
And because these things proceed from the throne of God, and not from hatred but from charity, therefore he adds: “And seven burning lamps before the throne, which are the seven spirits of God,”
That is, the sevenfold grace of the Holy Spirit, because although it is one in nature, nevertheless it is manifold in gifts. And they are called “burning lamps,” because they kindle toward love of God through charity and illuminate through faith. They are said to be “before the throne,” because whatever the Church does, she turns the whole of it back to charity, which belongs to the Holy Spirit, or is from the Holy Spirit. Or, “before the throne,” to signify that we must always have the gifts before our eyes, so that we may see them and desire the things seen.
6. “And in the sight of the throne there was, as it were, a glassy sea like crystal.”
Here he makes known the throne, that is, the Church, by that which was in the sight of the throne. Hence he says: “And in the sight of the throne,” that is, of the Church, in which God sits and rests after the likeness of a judge, as the Gloss says.
“As it were a glassy sea,” that is, baptism, which is called a sea, because just as the army of the Egyptians was submerged in the sea 2, so in baptism armies of sins are submerged. Likewise, it is called “glassy,” because as glass shows outwardly what it has inwardly, so faith which is raised up in baptism, such as it is inwardly in the heart, must be manifested in confession. To the Romans X, 10: With the heart one believes unto justice. As if he were saying: The glassy sea is baptism, that is, faith received in baptism, because it shines within and without. Or it is called a “glassy sea” because of the beauty of the virtues which are conferred in baptism. Likewise, as glass sends in the ray of the sun within, so baptism sends in the grace of the Holy Spirit.
Et ne putaretur hujusmodi fides fragilis, quia vitrum est fragile: ideo subdit: « Simile crystallo. » Crystallus fit ex aqua multo tempore congelata, et frigore continuatur ad similitudinem lapidis. Similiter fides in baptismo suscepta, multo tempore et multis tribulationibus ad firmitatem perducitur.
Aliter, Ecclesia militans dicitur « mare, » quia tribulationibus adhuc exponitur: « vitreum, » propter puritatem conscientiae quam habent multi: « simile crystallo, » quia sicut crystallus ex aqua generatur, sic Ecclesia ex membris infirmis compingitur. Et dicitur esse « in conspectu sedis, » quia de hac debent Praelati esse solliciti, sicut mater de puero quem diligit, et semper vult eum praesentem habere prae oculis.
Aliter, Per « mare » signatur poenitentia, vel paenitens anima, quia amara. Thren. II, 13: Magna est velut mare contritio tua.
« Vitreum, » propter fragilitatem: quia sicut vitrum cito frangitur, et numquam reparatur: sic homo cito cadit in peccatum, et numquam per se resurgere potest. Psal. LXXVII, 39: Spiritus vadens, et non rediens. Vel, « vitreum, » propter mortis memoriam. Vitrum enim fit ex cineribus, et omnis homo fit de terra in cinerem reversurus. Vel, « vitreum, » quia sicut vitrum intromittit radium solis, sic paenitentia gratiam Spiritus sancti.
« Simile crystallo, » quia sicut crystallus ex aqua duratur, sic paenitens anima ex tribulationibus confirmatur.
« Et in medio sedis, et in circuitu sedis quatuor animalia plena oculis ante et retro. »
Hic manifestat sedem per ea quae simul erant in medio sedis, et in circuitu. Et dicuntur quatuor. Primo, quod ibi erant quatuor animalia. Secundo, describit ea, ibi, V. 7: « Et animal primum. » Tertio, narrat animalium officium, ibi, V. 8: « Et requiem. » Quarto, qualiter viginti quatuor seniores se habent ad sedentem super thronum, ibi, V. 9: « Et cum darent illa animalia, etc. »
Dicit ergo: « Et in medio sedis, » id est, Ecclesiae, id est, in sustentatione, « et in circuitu, » id est, in custodia, et protectione, « quatuor animalia, » id est, omnes sancti Praedicatores, et praecipue quatuor Evangelistae: hi enim Ecclesiam sustentant, et protegunt, et defendunt. Et dicuntur Praedicatores quatuor animalia: quia de quatuor Evangeliis trahitur eorum praedicatio. Vel, quia quatuor sunt quae praecipue debent praedicari, credenda, operanda, fugienda, assequenda. Item, quia quatuor debent facere: peccatores vocare ad poenitentiam, pusillanimes confortare, poenam peccatoribus comminari, gloriam promittere. In primo est vitulus ubi immolatur caro, in secundo homo, in tertio leo, in quarto aquila.
« Plena oculis, » id est, Scripturarum sententiis quibus illuminant Ecclesiam, sicut oculi corporales corpori lumen praebent, « ante et retro, » id est, de his quae praecesserunt, et de his quae ventura sunt, plenam notitiam habuerunt. Praeterita ante sunt, futura retro. Vel, « Plena oculis ante » dicuntur, quando peccata praeterita respiciunt, « retro, » quando praecavent a futuris. Sic accipitur ante et retro secundum Haymonem.
And lest faith of this kind be thought fragile, because glass is fragile, therefore he adds: “like crystal.” Crystal is made from water frozen for a long time, and by cold it is continued into the likeness of stone. Similarly faith received in baptism is brought to firmness by much time and many tribulations.
Otherwise, the militant Church is called a “sea,” because she is still exposed to tribulations; “glassy,” because of the purity of conscience which many have; “like crystal,” because as crystal is generated from water, so the Church is composed out of weak members. And it is said to be “in the sight of the throne,” because Prelates must be solicitous about this Church, as a mother is about a child whom she loves, and always wants to have him present before her eyes.
Otherwise, through the “sea” is signified penitence, or the penitent soul, because it is bitter. Lamentations II, 13: Your contrition is great like the sea.
“Glassy,” because of fragility, because just as glass is quickly broken and never repaired, so a human being quickly falls into sin and can never rise again by himself. Psalm LXXVII, 39: A spirit going and not returning. Or, “glassy,” because of the remembrance of death. For glass is made from ashes, and every human being is made from earth and will return into ashes. Or, “glassy,” because as glass admits the ray of the sun, so penitence admits the grace of the Holy Spirit.
“Like crystal,” because as crystal is hardened from water, so the penitent soul is strengthened by tribulations.
“And in the midst of the throne, and around the throne, four living creatures full of eyes before and behind.”
Here he manifests the throne by the things which were at once in the midst of the throne and around it. And four things are said. First, that four living creatures were there. Second, he describes them, there at V. 7: “And the first living creature.” Third, he narrates the office of the living creatures, there at V. 8: “And they had no rest.” Fourth, how the twenty-four elders comport themselves toward the one sitting upon the throne, there at V. 9: “And when those living creatures gave, etc.”
Therefore he says: “And in the midst of the throne,” that is, of the Church, that is, in sustaining it, “and around it,” that is, in guarding and protection, “four living creatures,” that is, all holy Preachers, and especially the four Evangelists; for these sustain, protect, and defend the Church. And Preachers are called four living creatures because their preaching is drawn from the four Gospels. Or, because there are four things which must especially be preached: things to be believed, to be done, to be fled, and to be obtained. Likewise, because they must do four things: call sinners to penitence, strengthen the fainthearted, threaten punishment to sinners, and promise glory. In the first there is the calf, where flesh is immolated; in the second, the man; in the third, the lion; in the fourth, the eagle.
“Full of eyes,” that is, of sentences of the Scriptures by which they illuminate the Church, as bodily eyes provide light to the body; “before and behind,” that is, they had full knowledge about the things which preceded and about the things which are to come. Past things are before; future things are behind. Or, they are called “full of eyes before” when they look back upon past sins; “behind,” when they take precautions against future things. Thus “before” and “behind” are taken according to Haymo.
Aliter, Dicuntur esse « retro » quae sunt praeterita, « ante » quae sunt ventura sive futura. Ante ergo oculos habent, qui diem judicii, et damnationem malorum, et gloriam justorum inspiciunt, et aliis ostendunt. Retro habent, qui vitam praecedentium Patrum inspiciunt, et in eorum imitatione proficiunt, et auditoribus hujusmodi proponunt.
7. « Et animal primum simile leoni, et secundum simile vitulo, et tertium animal habens faciem quasi hominis, et quartum animal simile aquilae volanti. »
Hic describit animalia. Et primo, assignat quae forma unicuique conveniat, qua unum ab alio discernitur. Secundo, eorum convenientiam demonstrat, cum dicitur, V. 8: « Et quatuor animalia. »
Dicit ergo: « Et animal primum simile leoni. » In hoc intelligitur Marcus, qui profundius de Christi Resurrectione tractavit, in qua victor exstitit. Infra, V, 5: Vicit leo de tribu Juda.
« Et secundum animal simile vitulo. » In hoc intelligitur Lucas, qui plenius de Passione Domini tractavit, in qua agnus mansuetus pro nobis immolatus fuit, et vitulus saginatus pro filio prodigo, id est, pro genere humano 3.
« Et tertium animal habens quasi faciem hominis: in quo intelligitur Matthaeus, qui nascentem Dominum plenius descripsit, et humanitatis insignia apertius declaravit. Matth. I, 1: Liber generationis, etc. Et, Matth. II, 1: Cum natus esset Jesus, etc.
« Et quartum animal simile aquilae volanti: » in quo intelligitur Joannes, qui prae caeteris altius volans, de Christi deitate profundius tractavit. Joan. I, 1: In principio erat Verbum, etc. Eadem animalia vidit Ezechiel 4, ut sic Evangelistarum sacratus numerus in Veteri et in Novo Testamento probaretur.
Hic quaeritur, Cum Christus verus homo fuerit, quare loquens de ejus humanitate Joannes dicit: « Et tertium animal habens quasi faciem hominis: » et non dixit hominis, sed quasi? Responsio Haymonis: « Homo in Scripturis sex modis accipitur. Quandoque secundum etymologiam, ut homo dicitur ab humo. I ad Corinth. XV, 47: Primus homo de terra, terrenus. Quandoque secundum dignitatem conditionis. Genes. I, 26: Faciamus hominem ad imaginem et similitudinem, etc. Quandoque secundum affectum, vel effectum iniquitatis. I ad Corinth. III, 3: Nonne carnales estis, et secundum hominem ambulatis? Quandoque secundum typum significationis. Matth. XIII, 28: Inimicus homo hoc fecit, id est, diabolus, qui per hominem significatur. Quandoque secundum defectum fragilitatis. Jerem. XVII, 5: Maledictus homo qui confidit in homine, etc. Quandoque secundum rectitudinem aequitatis. Eccle. XII, 13: Deum time, et mandata ejus observa: hoc est enim omnis homo, id est, ad hoc. Quoniam ergo homo frequentius in malo accipitur, et in Christo non fuit peccatum: ideo Joannes descripsit Dominum habere « quasi faciem hominis. »
Otherwise, those things are said to be “behind” which are past, and “before” which are coming or future. Therefore they have eyes before who look upon the day of judgment and the damnation of the wicked and the glory of the just, and show these things to others. They have eyes behind who look upon the life of the preceding Fathers, and advance in imitation of them, and propose such things to their hearers.
7. “And the first living creature was like a lion, and the second like a calf, and the third living creature had a face as of a man, and the fourth living creature was like a flying eagle.”
Here he describes the living creatures. And first he assigns what form belongs to each one, by which one is distinguished from another. Second, he shows their agreement, when it is said, V. 8: “And the four living creatures.”
Therefore he says: “And the first living creature was like a lion.” In this Mark is understood, who treated more profoundly of Christ’s Resurrection, in which he stood forth as victor. Below, V, 5: The lion of the tribe of Judah has conquered.
“And the second living creature like a calf.” In this Luke is understood, who treated more fully of the Lord’s Passion, in which the meek lamb was immolated for us, and the fatted calf for the prodigal son, that is, for the human race 3.
“And the third living creature having, as it were, the face of a man”: in this Matthew is understood, who described more fully the Lord being born, and declared more openly the signs of his humanity. Matthew I, 1: The book of the generation, etc. And Matthew II, 1: When Jesus had been born, etc.
“And the fourth living creature like a flying eagle”: in this John is understood, who, flying higher than the rest, treated more profoundly of Christ’s deity. John I, 1: In the beginning was the Word, etc. Ezekiel saw the same living creatures 4, so that the sacred number of the Evangelists might be proved in the Old and in the New Testament.
Here it is asked: Since Christ was a true man, why, speaking of his humanity, does John say: “And the third living creature having, as it were, the face of a man,” and did not say “of a man,” but “as it were”? The response of Haymo: “Man is taken in six ways in the Scriptures. Sometimes according to etymology, as homo is said from humus. 1 Corinthians XV, 47: The first man from the earth, earthly. Sometimes according to the dignity of condition. Genesis I, 26: Let us make man to our image and likeness, etc. Sometimes according to the affection or effect of iniquity. 1 Corinthians III, 3: Are you not carnal, and do you walk according to man? Sometimes according to the type of signification. Matthew XIII, 28: An enemy man has done this, that is, the devil, who is signified through a man. Sometimes according to the defect of fragility. Jeremiah XVII, 5: Cursed is the man who trusts in man, etc. Sometimes according to the rectitude of equity. Ecclesiastes XII, 13: Fear God and keep his commandments; for this is every man, that is, for this. Therefore because man is more often taken in an evil sense, and in Christ there was no sin, for this reason John described the Lord as having ‘as it were the face of a man.’”
Nota: Haec animalia signant Christum, qui veraciter factus est homo in nativitate: ut vitulus oblatus est in passione: leo fuit, quando per suam fortitudinem surrexit a mortuis: aquila, quando ascendit in caelos in Ascensione. Unde versus:
Est homo Matthaeus, vitulus Lucas, leo Marcus, Virgo Joannes avis, quatuor ista Deus. Est homo dum vivit, bos dum moritur, leo vero Quando resurgit, avis quando superna petit.
Nota: Quilibet justus debet esse leo in fortitudine et magnanimitate, similis esse vitulo in carnis mortificatione, habere quasi faciem hominis per mansuetudinem, similis esse aquilae per contemplationem.
« Et quatuor animalia, singula eorum habebant alas senas: et in circuitu et intus plena sunt oculis. »
Supra ostendit formas quibus animalia discernuntur, hic ostendit ea in quibus conveniunt. Et tangitur convenientia in duobus. Primo, in hoc quod senas alas habebant. Secundo, in hoc quod intus et extra oculis plena erant, ibi, « Et in circuitu. »
Unde dicit: « Et quatuor animalia, singula eorum habebant alas senas. » Et dicuntur alae senae cujuslibet animalium: quoniam fides sanctae Trinitatis in utroque Testamento invenitur, et per illa manifestatur. Quia igitur sancti Evangelistae fidem Trinitatis per duorum Testamentorum eloquia affirmaverunt, ideo dicuntur habere animalia singula alas senas. Secundum Bedam, per sex alas intelligitur perfectio Evangelicae doctrinae, per quam volamus ad caelum.
Vel sic: « Et quatuor animalia, » id est, sancti Praedicatores, « singula eorum, » id est, singulum, « habebant alas senas, » id est, scientiam Scripturarum. Quasi dicat: Bene instructi erant ad exercendum officium praedicationis. Prima ala est lex naturae. Secunda, lex Moysi. Tertia, Prophetiae. Quarta, Evangelia. Quinta, Epistolae Apostolorum. Sexta, doctrina Sanctorum, sicut Hieronymus, Augustinus, etc. His alis quotidie Ecclesia ad caelestia sublevatur, sicut dicit Glossa et Haymo.
« Et in circuitu et intus plena sunt oculis, »
Id est, notitia historiae exterioris, et allegoriae interioris. Unde simplices instruunt per litteram, et perfectiores per spiritualem intelligentiam. Vel sic: « Plena sunt oculis, » quia omnes electi, et exteriora conspiciunt ut bonum exemplum fratribus praebeant, et interiora sua attendunt ut irreprehensibiles se ante Deum ostendant. Unde, Psal. XLIV, 14 et 15: Omnis gloria ejus filiae regis ab intus, id est, in cordis intentione: circumamicta varietate, scilicet bona conversatione. Vel, « Plena sunt oculis, » id est, circumspectione, et deliberatione, « in circuitu, » quoad opera exteriora, « et intus, » quoad desideria interiora. Vel, « Plena sunt oculis, etc., » quia Praedicatores illuminant praedicatione sua illos qui sunt in medio Ecclesiae, et illos qui morantur in finibus terrae.
Note: These living creatures signify Christ, who truly was made man in birth; as a calf he was offered in the passion; he was a lion when by his own strength he rose from the dead; he was an eagle when he ascended into heaven in the Ascension. Hence the verses:
Matthew is the man, Luke the calf, Mark the lion, The virgin John the bird; these four are God. He is man while he lives, ox while he dies, but lion When he rises, bird when he seeks things above.
Note: Every just person must be a lion in fortitude and greatness of soul, be like a calf in mortification of the flesh, have as it were the face of a man through meekness, and be like an eagle through contemplation.
“And the four living creatures, each one of them had six wings; and around and within they are full of eyes.”
Above he showed the forms by which the living creatures are distinguished; here he shows the things in which they agree. And agreement is touched in two things. First, in this, that they had six wings. Second, in this, that they were full of eyes within and without, there, “And around.”
Hence he says: “And the four living creatures, each one of them had six wings.” And the six wings of each of the living creatures are so called because the faith of the holy Trinity is found in both Testaments and is manifested through them. Therefore, because the holy Evangelists affirmed the faith of the Trinity through the utterances of the two Testaments, the living creatures are said each to have six wings. According to Bede, by the six wings is understood the perfection of evangelical teaching, by which we fly to heaven.
Or thus: “And the four living creatures,” that is, the holy Preachers, “each one of them,” that is, each single one, “had six wings,” that is, knowledge of the Scriptures. As if he were saying: They were well instructed for carrying out the office of preaching. The first wing is the law of nature. The second, the law of Moses. The third, the Prophecies. The fourth, the Gospels. The fifth, the Epistles of the Apostles. The sixth, the teaching of the Saints, such as Jerome, Augustine, etc. By these wings the Church is daily lifted up to heavenly things, as the Gloss and Haymo say.
“And around and within they are full of eyes,”
That is, with knowledge of outward history and inward allegory. Hence they instruct the simple through the letter, and the more perfect through spiritual understanding. Or thus: “They are full of eyes,” because all the elect both look upon outward things, so that they may provide a good example to their brothers, and attend to their inward things, so that they may show themselves blameless before God. Hence Psalm XLIV, 14 and 15: All the glory of the king’s daughter is within, that is, in the intention of the heart; clothed all around with variety, namely, with good conduct. Or, “They are full of eyes,” that is, with circumspection and deliberation, “around,” with respect to exterior works, “and within,” with respect to interior desires. Or, “They are full of eyes, etc.,” because Preachers illuminate by their preaching those who are in the midst of the Church and those who dwell in the ends of the earth.
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