{"author":null,"canonical_references":[],"database_sha256":"8cfbe7284c6936871d57c02dc6aa63ebbdfd4722422d539dd9f716e46e91112e","date_end":null,"date_start":null,"edition_year":null,"id":"sermonindex-ecf-4751","native_reference":{"book_number":330,"chapter_from":1,"chapter_to":1,"system":"MyBible module coordinates (mapping unverified)","verse_from":22,"verse_to":22},"public_import_allowed":false,"record_kind":"verse-keyed-module-record","review_required":["English edition and exact text","author/work attribution","dating","verse mapping and citation kind","reuse and attribution","split author quotations and deduplicate"],"review_status":"unreviewed","source_html":"<p><b>Gregory the Dialogist</b>: \"And the likeness over the heads of the living creatures was of a firmament, like the appearance of terrible crystal, stretched above their heads.\"</p><p>With the Lord's generosity, we shall explain these things in two ways, so that we may leave it to the reader's judgment to decide what should be chosen. For by the name of firmament, the heavenly powers can be understood. This firmament is rightly said to be like the appearance of crystal, because crystal is indeed exceedingly strong, yet it is solidified from water. And the angelic nature, when it was created, received free will—whether it wished to persist in humility and remain in the sight of almighty God, or whether it would slip into pride and fall from blessedness—it was like water by comparison. But because, while others were falling, the holy angels persisted in their blessedness, and received this as a gift, that they could no longer fall at all, their nature in them, because it can no longer be led about changeably, was hardened as if into the solidity of crystal. This crystal is said to be terrible and stretched out over the heads of the living creatures, because those angelic powers which stand in the presence of almighty God are terrifying and fearful to us who are still placed in this corruption. Their joys, because they exceed the perception of our minds, are said to be above the heads of the living creatures. For who, placed in corruptible flesh, could comprehend what that ineffable and endless joy of the angels might be? What blessedness it is, to see the face of the Creator without failing, and to persist in delight in Him without change?</p><p>However, by the name of firmament, our Redeemer himself can be understood figuratively—true God above all things, and made perfect man among all things, in whom our nature has been confirmed with the Father. Of whom it is also said prophetically through the Psalmist: \"Let your hand be upon the man of your right hand, and upon the son of man whom you have confirmed for yourself.\" For human nature, before it was taken up by the Creator of all things, was earth; for it was not firmament. Indeed, to sinful man it was said: \"You are earth, and to earth you shall go.\" But after it was assumed by the Author of all things, and raised up into the heavens, and led above the angels, that which was earth became firmament. But what likeness the firmament that is seen has is added below, when it says: \"As the appearance of terrible crystal.\" Crystal, as has been said, congeals from water and becomes solid. Indeed we know how great is the mobility of water. But the body of our Redeemer, because it was subject to sufferings even unto death, was in some way similar to water, because by being born, growing, becoming weary, hungering, thirsting, dying, it ran movably through moments of time up to his passion. The Prophet, beholding this course, says: \"He rejoiced as a giant to run his way.\" But because through the glory of his resurrection he recovered from his very corruption into the power of incorruption, as if in the manner of crystal he hardened from water, so that in him there was this same nature, and yet in it the mutability of corruption that had formerly existed was no more. Therefore water was turned into crystal when the weakness of his corruption was changed through his resurrection into the firmness of incorruption.</p><p>But it should be noted that this crystal is called terrible, that is, fearsome. Yet who does not know how great is the beauty of crystal? And it is wondrous how in this crystal beauty comes together with fear. But to all who know the truth it is certain that when the Redeemer of the human race appears as judge, He will be both beautiful to the just and terrible to the unjust. For He whom the elect behold as gentle, this same one the reprobate see as fearsome and terrible. But the elect will not then see Him as terrible, because now they do not cease to consider His terror. For they carefully consider how terrible He comes to judgment, they weep over past sins, they avoid impending ones; they place His fear daily before the eyes of their mind, and without ceasing they are apprehensive of how tremendous He will appear, and by fearing daily they act so that when He comes they will not be terrified. Therefore the likeness above the heads of the living creatures of a firmament was like the appearance of terrible crystal. And because that very fear of Him, which they hold in their thoughts, protects their minds, it is rightly added: Stretched out over their heads above. This firmament which appears in the likeness of crystal above the heads of those living creatures is both terrible and stretched out, because it protects the minds of the good from the same source whence it terrifies them. For if He were not fearsome in their hearts, He would not be their protector now from sins and afterward from punishments. But because they always consider what fear threatens from the judgment, they keep the wings of their virtues in uprightness.<br/><i>— Homilies on Ezekiel, Book 1, Homily 7</i></p><p><b>Jerome</b>: (Verse 22 onwards) And the likeness above the heads of the living creatures was like the appearance of a crystal dreadful ice; extended above their heads was what appeared to be a firmament. Under the firmament their wings were straight, one toward another. Each of them had two wings that covered their bodies, and each one had two wings that covered one side. And I heard the sound of the wings, like the sound of many waters, like the sound of the Almighty God. When they walked, it was like the sound of a multitude, like the sound of a camp; and when they stood still, their wings were let down. For when the voice was being made above the firmament that was above their heads, they would stand and submit their wings. And above the firmament that was over their heads, there was a likeness of a throne, and above the likeness of the throne, there was a likeness as the appearance of a man from above. Wherever we would place ourselves, their wings were straight, and like the sound or voice of the exalted God, the seventy translated it. Their wings were extended and flying; and like a strong voice: which in Hebrew is called 'Almighty' (Saddai). Many things in this chapter and in other chapters have been omitted by them, which they have chosen to skip due to their length. But what we have interpreted more clearly, from one to another: each one covered their body with two wings, and the other likewise covered theirs, for which it is written in Hebrew, a man, on account of his sister, covered his body with two wings, and a man likewise covered his; therefore, after woman, man is put in the same person, so that we may not think of gender in heavenly things: since in one and the same way, according to the Hebrew usage, both man and woman are called the same. Moreover, there appears above four living creatures and as many wheels, the likeness of the firmament, which we call the sky, having the appearance of crystal, which is most pure, and is said to solidify from clean and shining waters by excessive coldness - as much as water is also constricted by frost and called κρύσταλλος in Greek. But it was fitting that in the higher things there be extraordinary purity, which protects all things, that is, rational and wise virtues, and the course of the four seasons, and the regions of the world, and the order of all things, and the preaching of the Gospel, which is understood in part and veiled in part. And the voice that is heard of flying wings, like the voice of many waters, which, according to the Apocalypse of John (Chapter XVII), signifies peoples, and gradually progresses as the voice of camps, and as the voice of the sublime God, which in Hebrew is called Saddai, and according to the Septuagint, the voice of the word; so that we may believe that the voice of the Son of God is everything that is proclaimed in the world. But while the animals were standing, their wings were lowered. For they could not bear the resonating voice of Almighty God in the heavens, but they stood and marveled; and with their silence, they demonstrated the power of God, who sat upon the firmament. The firmament below had the likeness of crystal, but the firmament above appeared like a sapphire stone. The likeness of the sapphire stone was the throne of the one who sat in the likeness of a human. From this, we understand that the firmament, crystal, sapphire, and human are shown in resemblance, not in truth. However, many testimonies teach that the human should be understood as God the Father. Among these is the parable in the Gospel: A certain man planted a vineyard and leased it to farmers (Matthew 21:33). And shortly after: He sent his servants, and above all his son. Again: A certain man made a wedding feast for his son. Not that the son is excluded from the kingdom, of which Isaiah wrote: I saw the Lord sitting on a high and lofty throne. And John said: Isaiah said these things because he saw the glory of the Son of God; but he reigns in the Father and the Son. For all the Son of the Father are, who is the image of the invisible Father God (Colossians 1:15). For also in Daniel, God the Father is portrayed sitting (Daniel 7), and the Son of man is offered to him, that he may receive the kingdom. And in the Apocalypse of John, the same things are written about the Son (Revelation 3:7). And in the battle of the first martyr Stephen, he is seen standing at the right hand of the Father. Of whom it is sung in the psalm: The Lord said to my Lord: Sit at my right hand. I will make your enemies the footstool of your feet (Psalms 110:1). Just as the most pure and shining things are shown in the heavenly bodies, which illuminate our seeing body, so in the sapphire, that is, in the throne of God, and above the firmament that we perceive as the sky, the hidden and secret and incomprehensible mysteries of God are revealed: He made darkness His hiding place (Psalms 18:11), and He is seen in the cloud and in the darkness. And in Exodus it is written: And under the feet of God there was as it were a work of sapphire stone, and as the appearance of the sky when it is most clear (Exodus 24:10). And the bride describes the beauty of the bridegroom in the Song of Songs: His belly is like a block of ivory, set on sapphire stone (Song of Songs 5:14). And in the Book of Revelation, the first foundation is jasper, the second sapphire (Revelation 21). And in the breastplate of the high priest, in the order and arrangement of each stone, the second order has carbuncle, sapphire, and jasper (Exodus 28). Concerning which we have spoken in part about the stones, in the Expositions of Isaiah.<br/><i>— Commentary on Ezekiel</i></p>","source_html_sha256":"110ac2d7407d1a1b5e59b0568d60edd1f93790b09f39268566f7c1bd0829b53e","source_module":"ECF","source_row_id":4751,"source_url":"https://www.sermonindex.net/commentary/ecf/","text_sha256":"545bc86aa1aa0207b6a188c8d0edde84df737cae1bbca2c25390c56014d4823a","translator":null,"work":null}