Ezekiel 1:24

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

[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" (Psalm 97:3). A rushing, fiery stream proceeded from before Him in order that it might carry sinners to hell (Gehenna).

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

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

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

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

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

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

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

"And 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.

"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.

"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.