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)