Afterwards, John said, I saw. After seeing the vision, he remembered that he had seen another. The interval in time belongs not to the events but to the visions. If one were to describe a single event in different ways, it would be the descriptions that differ in time, not what took place at one time. In this way, he retraces the whole span of the church using various figures to describe it. Behold, he says, an open door in heaven. The open door represents Christ, who was born, suffered and was raised. Christ is the gateway, as he himself said, I am the door.^[1] Heaven represents the church because it is the habitation of God where the celestial realities are effected. This is why we pray that the will of God be done on earth even as it is in heaven. Sometimes, however, the church is represented by both heaven and earth, since the earth comes into agreement with heaven, either when the unfaithful are won by the righteous proclamation of the faithful, or when the flesh is subdued by the Spirit, or when the things of the earth are reconciled and united to the things of heaven.

There was, he says, an open door in heaven. John sees the preaching of the New Testament, and it is said to him, Come up here. When it is shown that the door was opened, it is clear that previously it had been closed to humankind. However, it was sufficiently and perfectly opened when Christ ascended in the body to the Father in heaven. When he says that the voice that he had heard was the voice that spoke with him, without any doubt^[1] this proves to the stubborn [unbelievers]^[2] that he who comes is the very same as he who spoke through the prophets. For John was from the circumcision, and that entire people had heard the preaching of the Old Testament and had been edified by that voice. For that voice, he says, which I heard, it said to me, ‘Come up here.’ This is Jesus Christ whom a little before he said that he had seen as a son of man among the golden lampstands. And now he recalls that which had been foretold in the law by means of similitudes, and through this Scripture he joins together all the previous prophets and opens the Scriptures.

This is, therefore, the voice of prophecy of which it is said, Lift up your voice like a trumpet.^[1] One has gone up and ascended who, having despised the world, is either compelled to come to the church or obtains admission to her. He ascends from the valley of tears to the height of that dignity of which we read, Come, let us go up to the mountain of the Lord and to the house of the God of Jacob, and he will teach us his ways.^[2] However, the faithful are also invited to ascend to heaven when they are commanded to seek and to taste what is in heaven and not what is upon the earth. For when a neophyte in the church is taught that Christ suffered, was raised and has ascended to the Father, and then beyond these things is taught and instructed spiritually to contemplate him in the Father according to the form of God, he is rightly said to ascend, since he will see the secrets of the mysteries in which he has believed. Therefore, the Lord said, Do not touch me, for I have not yet ascended to the Father,^[3] wishing this touching to be understood as belief.

The opening of the door signifies the revelation of the hidden mysteries of the Spirit. The trumpet represents the sonorous voice of the Revealer. Come up here indicates that the mind of the hearer is to turn away completely from the things of the earth and be turned toward heaven.

Who would think that he speaks anything fleshly who reports that he had entered in the spirit? A man so thoroughly tested by his God receives nothing fleshly, nothing earthly. But he was in the spirit so that he might see the Lord of majesty, whom he perceives in the spirit, but does not behold in the flesh. He thereby fulfilled what the apostle said: Even though we knew Christ according to the flesh, we know him thus no longer.^[1]

Significantly, there was a throne set [in heaven], which is the seat of judgment and of the king, and over this throne he says that he saw something similar to jasper and carnelian. Since jasper has the color of water and carnelian that of fire, it was manifested that these two Testaments have been placed over the tribunal of God until the consummation of the world. And of these judgments one has already been accomplished through water, while the other will be accomplished through fire.

The jasper stone shines with a green and radiant brightness, so that he might know that the flesh of the assumed man, taken up without a hint of sin, shines with the vigor of everlasting sincerity and glows through the indwelling of the divine power. However, the carnelian stone is red and glimmers with a certain darkness, so that you might recognize the integrity of the undefiled flesh assumed from the modest and humble Virgin.

I saw, he says, a throne, and there was upon it God who is spirit, having the appearance of jasper and carnelian. God is not like these things—of course not!—nor is he who is invisible, incorporeal and without form like in any way to the body of any perceptible being. Even the seraphim hide their faces with their wings when they are shown his invisible nature. Similarly, when God was speaking with Moses, he said, No one will look upon my face and live.^[1] And the Evangelist himself, as though contradicting [what he says here], says, No one has ever seen God.^[2] Therefore, since God is similar to nothing in appearance, the vision of him in the Revelation is depicted on the basis of his activities. For the jasper is a green precious stone, something like an emerald and similar to the rust of a shield, from which it receives its name. The carnelian is another precious jewel and is fiery bright and blood red. And so, the jasper depicts the life-bearing and life-providing nature of God, since all food of humankind and of four-footed animals and of birds and of creeping creatures has its beginning and likewise its effective cause in vegetation. For the prophet says, Who makes the grass to grow for cattle and plants for the service of men, to bring forth bread from the earth. And wine makes glad the heart of man, to make his face cheerful with oil.^[3] And again at the creation of the world, God said, Let the earth bring forth vegetation, bearing seed according to its kind.^[4] And so, while the jasper depicts such things concerning God, the carnelian depicts the fearsomeness of God, for the holy Moses said, Your God is a devouring fire.^[5] And the prophet also said, You are terrible, who will stand before your face,^[6] and the wise apostle wrote in agreement, It is fearful to fall into the hands of the living God.^[7] Since the pure goodness of God is incompatible with those who love to sin and who are scornful, not moving them to repentance but giving them a sense of security for further transgression, with good reason does God desire his severity depicted along with his goodness and beneficence. . . . However, the carnelian is not the first jewel mentioned to describe God. Rather, the jasper is the first. For God’s nature is in itself good and beneficent and gentle. And he wishes to be our Father rather than our Lord. But, if it is proper to speak in this way, we force him to become fearsome and punishing. And therefore, often he abandons that which is according to his nature, namely, gentleness, and assumes that which is contrary to his nature, namely, severity.

Since the rainbow was given as a sign of safety after the flood, it is now suitably used as a sign of the church’s reconciliation to God. For when the storm clouds are irradiated by the splendor of the sun, they produce the form of a rainbow. In comparison to this, when the souls of the saints are illumined by the Sun of righteousness, which is Christ, his deity deigns to be reconciled by their intercession.

The natural rainbow, which the holy Scriptures call the bow of God,^[1] occurs from the reflection of the sun’s light, which when taken into the thickness of clouds is intercepted and produces multiple and various colors. But this spiritual rainbow that encircles the divine throne is of one color, for it was like an emerald, and this reveals the multitude of holy ministering angels, which surrounds God. And for this reason it is called a rainbow, even though it is of one color, in order that from the multiple colors of the rainbow we might recognize the distinct orders of the holy angels. And yet, all are bound together into one color since all alike imitate their Lord according to his good works, and therefore the emerald color testifies to their sustaining work, even as the jasper did for God.

And there were twenty-four elders who had twenty-four tribunals. These are the books of the prophets and of the law which give the testimonies of the judgment. However, these twenty-four fathers are also the twelve apostles and the twelve patriarchs.

The elders represent the whole church, as we learn through Isaiah, The Lord has reigned in Zion and in Jerusalem, and he will be glorified in the presence of his elders.^[1] However, the twenty-four includes at the same time both leaders and people, as though duplicating the twelve tribes of Israel on account of the two Testaments. For the very same church is established in both the old and in the new, since he shows the church in the twelve apostles, namely, the entire body of leaders. And so we discover Jerusalem in the description of the city descending from heaven. The twenty-four thrones, considered by way of a distribution of offices, are twelve, since also the leaders of the twelve tribes will be advanced. And the twelve thrones, considered by way of a mystical number, is one throne, where from comes the church. For the Lord Christ is alone the one who will sit in judgment. However, the church also will sit and does sit judging the twelve tribes, but she will do this in Christ in whom is the whole [church]. Therefore, the members will sit and judge, but in one head and through one head.

Most evidently John has described the chorus of the patriarchs and of the apostles, who sit upon the chair of holy doctrine. These he calls elders, that is, fathers, and they are clothed in white garments, that is, they are clothed in works of righteousness and in purity. They carry upon their heads golden crowns, for they have been made victors in present struggles, since that evil enemy, the devil, has been thrown down, and they have received their crowns from the Lord. Concerning this crown, the vessel of election says: I have finished the race, I have kept the faith. Henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous judge, will award to me on the day, and not only to me but also to those who love his appearing.^[1]

God alone, who knows every mystery, and that person to whom he might reveal it, might know the identity of the twenty-four elders who are seated upon the thrones. But in my own opinion there was Abel, and Enoch and Noah, Abraham and Isaac and Jacob, Melchizedek and Job, Moses and Aaron, Joshua the son of Nun and Samuel, David, Elijah and Elisha, the twelve minor prophets who are accounted as one, Isaiah and Jeremiah, Ezekiel and Daniel, Zachariah and John, James the son of Joseph and Stephen, the two martyrs of the New Testament. One might have mentioned Peter and Paul and James, the brother of John whom Herod killed with the sword, and the rest of the choir of the holy apostles, had not the Lord promised them that not at the present time but at the regeneration they would sit upon twelve thrones, these clearly being different thrones than the ones mentioned above.

In the voices and thunder the proclamation of the gospel is indicated, while the lightning signifies the miraculous signs, as we read in the Gospel, They went forth and preached everywhere, while the Lord worked with them and confirmed the message by the signs which followed.^[1] And again: The voice of your thunder was in the whirlwind, and your lightning illumined the whole world.^[2] For, as though from the clouds, the world, trembling by the thunderous commandments and astonishing miracles, was brought to fear and made to believe.

He desires that we understand that the entire original preaching of the apostles and indeed the heavenly and sacred doctrine proceeds from the judgment and inspiration of God. We interpret therefore the flashes of lightning to be the words of all the saints, and likewise the thunder to be the voices of the preachers. We confess that all these things come forth from one source, namely, God. Concerning these flashes of lightning and sounds of thunder, it is said: The voice of your thunder was in the whirlwind; your lightnings illumined the whole world.^[1]

This passage shows how fearful and terrible God is to those unworthy of his long-suffering. However, [the lightning and thunder] become, to those worthy of salvation, their enlightenment. The lightning enlightens the eyes of the mind, and the thunder falls upon spiritual ears.

These seven lamps are the seven spirits of God. Even if he had not explained it, we would have properly understood these seven lamps to represent the Holy Spirit. For we know that at the beginning he had illuminated the apostles in the form of fiery tongues, and [we are aware] of his sevenfold operation. How much more clear is it, when now he himself adds, which are the seven spirits of God. But where is the Holy Spirit more properly said to be present than at the time of baptism, when we believe that each one of the faithful have properly received him.

And before the throne there was, as it were, a sea of glass similar to crystal. This is the gift of baptism, which he poured out through his Son during the time of repentance, before he should begin the judgment. And, therefore, it is before the throne, that is, before the judgment. And since it says a sea of glass similar to crystal, it shows that it is pure water, smooth, not made rough by the wind nor like a river flowing downhill, but given as an immovable gift from God.

The sea of glass refers to baptism, where it is believed with the heart unto justification, and there is confession with the mouth unto salvation.^[1] And it is likened to glass because of faith. For in glass there is nothing to be seen on the outside than what is true on the inside. Nor is it without reason that baptism is said to be in the presence of the throne, lest heretics believe that they possess this or can bestow this outside [the church]. As so it says that [baptism is] in the presence of the throne, just as we read what was said to Moses, The place is near me,^[2] or as God himself exhorted in Deuteronomy, In the place which the Lord your God chooses, to make his name present there.^[3] We know that by all these passages the indivisible unity of the church is declared, where the Trinity may be received by baptism unto salvation, while the one who receives [baptism] outside [the church] is born to destruction. The gift of baptism is not evil but becomes evil when one to whom it is given makes evil use of it, just as was the morsel which was extended to Judas by the hand of the Lord.

The sea of glass is like crystal, that is, it is transparent, indicating that it is infused by a certain whiteness and an uncommon purity. With good reason we think that this is said of the font of baptism and of the grace of regeneration. For [baptism] cleanses and illumines those who have received it and it clothes those who have been led to purity with the splendor of righteousness. These are the waters of which it is written in the prophets: In those days living waters shall flow out from Jerusalem, half of them to the eastern sea and half of them to the western sea. They shall continue in summer and in winter.^[1]

The vision of the sea indicates the multitude, the glass and crystal indicate the purity and utter cleanliness of the holy spirits who are around God, who are as a sea in multitude. For Daniel says, A thousand thousands stood before him, and ten thousand times ten thousand served him.^[1] And, although they be so many, they are all pure, similar to glass and crystal.

It is not possible that the Gospels can be either more or fewer in number than they are. For there are four zones of the world in which we live, and four principal winds, while the church is scattered throughout the world. And the pillar and ground^[1] of the church is the gospel and the Spirit of life. So it is fitting that she should have four pillars, breathing out immortality on every side and making people alive once more. From which fact, it is evident that the Word, the Craftsman of all things, who sits upon the cherubim and contains all things, who was manifested to humankind, has given us the gospel under four aspects but bound together by one Spirit. As also David says, when praying to the manifestation of the Word, You, who sit between the cherubim, shine forth.^[2] For the cherubim, too, were four-faced, and their faces were images of the dispensation of the Son of God. For, [as the Scripture] says, The first living creature was like a lion, symbolizing his effectual working, his leadership and royal power. The second [living creature] was like a calf, signifying [his] sacrificial and priestly order. But the third had, as it were, the face as of a man, an evident description of the Word’s advent as a human being. The fourth was like a flying eagle, pointing out the gift of the Spirit hovering with his wings over the church. And therefore the Gospels are in accord with these things, among which Christ Jesus is seated. For the Word, according to John, relates his original, effectual and glorious generation from the Father, thus declaring, In the beginning was the Word, and the Word was with God, and the Word was God.^[3] Also, all things were made by him, and without him was nothing made. For this reason, too, is that Gospel full of all confidence, for such is his person. But that according to Luke, the taking up [his] priestly character, commenced with Zechariah the priest offering sacrifice to God. For now was made ready the fatted calf, about to be sacrificed by fire for the finding again of the younger son.^[4] Matthew, again, relates his generation of Jesus Christ, the son of David, the son of Abraham.^[5] And also, the birth of Jesus Christ happened this way.^[6] This, then, is the Gospel of his humanity. For which reason it is, too, that [the character of] a humble and meek man is sustained through the whole Gospel. Mark, on the other hand, commences with [a reference to] the prophetic spirit coming down from on high to men. He says, The beginning of the Gospel of Jesus Christ, as it is written in Isaiah the prophet,^[7] pointing to the winged aspect of the Gospel. On this account he made a compendious and cursory narrative, for such is the prophetic character.

The four animals are the four Gospels. The first, he says, was similar to a lion, the second similar to a calf, the third similar to a man and the fourth similar to an eagle in flight. And they had six wings all around and eyes within and without, and they did not cease to say, ‘Holy, Holy, Holy, Lord God Almighty.’ . . . And that these animals were different in appearance has this explanation. The animal similar to the lion is the Gospel according to John. For while all the Evangelists proclaim that Christ was made man, he proclaims that he was God before he came down and assumed the flesh, saying, The Word was God,^[1] and since he cried out, roaring like a lion, his preaching took on the appearance of a lion. The likeness of a man refers to Matthew, who strives to tell us the genealogy of Mary, from whom Christ took his flesh. And, therefore, since he numbers [the family of Mary] from Abraham to David and from David to Joseph, he speaks as though of a man, and for this reason his Gospel receives the image of a man. And Luke narrates the sacerdotal service of Zechariah, who offered a sacrifice for the people, and of the angel who appeared to him, and on account of the sacerdotal service and the sacrifice, this narrative bears the image of a calf. As the interpreter of Peter, Mark remembered what he had taught publicly and wrote, although not in order, and began with the word of prophecy proclaimed by Isaiah. And therefore, the Gospels begin in the following ways. John says, In the beginning was the Word and the Word was with God and the Word was God^[2]—these are the face of a lion. Matthew says, The book of the generation of Jesus Christ, the Son of God, son of David, son of Abraham^[3]—this is the face of a man. Luke says, There was a priest by the name of Zechariah, of the order of Abia, and his wife was from the daughters of Aaron^[4]—this is the image of the calf. Mark begins, The beginning of the gospel of Jesus Christ, as was written in Isaiah,^[5] and so he begins with the Spirit in flight and so possesses the image of a flying eagle. However, it is not only the prophetic Spirit but also the very Word of God the Father Almighty, who is his Son, our Lord Jesus Christ, who bore the same images during the time of his coming to us. Indeed, he had been proclaimed as a lion and as a lion’s whelp. For the salvation of humankind he was made man for the defeat of death and for the liberation of all. Because he offered himself as a sacrifice to God the Father for us, he is called a calf. And because, when death was conquered, he ascended into the heavens and held out his wings to cover his people, he is called an eagle in flight. And although there are four Evangelists yet there is really but one proclamation, because it proceeds from one mouth, just as the river in paradise was from one source yet was separated into four streams.

Both in the prophet Ezekiel and in the Apocalypse of the same John whose Gospel this is, there is mentioned a quadruple beast, having four characteristic faces: a man’s, a calf’s, a lion’s, an eagle’s. Very many who have commented on the mysteries of the holy Scriptures before us have understood the four Evangelists in this animal, or rather in these animals. The lion, [they say], has been put for king, because the lion seems to be, in a way, the king of beasts because of his power and terrifying bravery. This character has been attributed to Matthew because he described in proper order the royal line in the generations of the Lord, how the Lord was through royal descent from the seed of King David. But Luke, because he began from the priesthood of the priest Zechariah, making mention of the father of John the Baptist, is accounted the calf because the calf was the important victim in the sacrifice of the priests. Christ as a man has rightly been assigned to Mark, because neither did he say anything about his royal power nor did he begin from the priestly, but he simply started with Christ the man. All of these have practically not departed from the earthly things, that is, from those deeds that the Lord Jesus Christ performed on earth. They said very few things about his divinity, as if they were walking with him on earth. There remains the eagle: it is John, he who preaches the sublime and who gazes with unflinching eyes upon the internal and eternal light.

The first animal was like a lion. Most of our interpreters say that this signifies the person of Mark, the Evangelist.^[1] And indeed this seems most apt and true, for his Gospel begins in this way: The beginning of the gospel of Jesus Christ, the Son of God. As it is written in Isaiah the prophet, ‘Behold, I send my messenger who shall prepare the way before your face.’ ^[2] Nor is it strange that here Isaiah is mentioned instead of Malachi, for most certainly this testimony occurs in Malachi. However, Isaiah means the salvation of the Lord, and Malachi means angel. And so at the beginning of the Gospel he prefers to speak of the salvation of the Lord, which is Isaiah, rather than of the angel, which is Malachi, in order that through the faith of the gospel he might suggest the immovable perpetuity of the present and future life. And then, to be sure, he mentions the messenger, which is angel, and he adds the words of Isaiah: Prepare the way of the Lord; make straight the highways of our God,^[3] so that, salvation having been both promised and foretold, he might show the messenger of the truth and might prepare the hearts of humankind for the reception of grace. And the form of the lion is in this, that he reports that John was in the desert preaching and enjoying the desert, as he says: John was in the desert baptizing and proclaiming the baptism of repentance for the forgiveness of sins.^[4] The words the second creature was like an ox introduce Luke. For a bull is representative of the priesthood, as it is said in Isaiah: Blessed are you who sow upon all the waters, letting the feet of the ox and the ass go free.^[5] And so at the beginning of his Gospel, he speaks of Zechariah the priest: In the days of Herod, king of Judea, there was a priest named Zechariah.^[6] The third living creature with the face of a man indicates Matthew, for at the beginning of his Gospel, Matthew wished to report the genealogy of the Lord according to the flesh. The words the fourth living creature was like a flying eagle indicate John. For, at the beginning of his Gospel, John did not speak of the humanity of the Lord or of the priesthood or of John preaching in the desert. Rather, desiring like an eagle to reach toward the height of heaven itself, he left behind all things lowly and spoke properly of him as God: In the beginning was the Word, and the Word was with God, and the Word was God; he was in the beginning with God.^[7]

But what did these creatures shown to the Evangelist signify? That would be good to explain. There was among some of the Jews a certain falsehood, that God exercised providential care among the holy orders in heaven and desired to dwell among them only, while he removed himself from those on the earth on account of Adam’s sin and did not care about their well-being. And for that reason, they spoke in Isaiah the following: Why have we fasted, and you did not know it? Why have we humbled ourselves, and you did not pay attention?^[1] And some such falsehood among them is suggested by this scriptural statement: Lord, your mercy is in the heavens, and your faithfulness is unto the clouds.^[2] It is as though the providence of God did not extend to the earth, regarding that as unworthy on account of sin. And therefore, the vision given to the Evangelist reveals that the providence of God pervades all things, sustaining those who dwell in heaven but also extending to those who dwell upon the earth. And this is what the four living creatures who are around the throne of God symbolize. For every physical and earthly creature is a compound of the four fundamental elements—fire, earth, air and water—and each of the living creatures symbolizes one of these: the lion is a symbol of fire, because of its vigorous ferocity. The ox is a symbol of the earth, because it is a beast that works the earth. The man is a symbol of the air, since he is heavenly and sublime on account of the subtlety of his mind. The eagle is a symbol of water, since the origin of birds is from water. And these creatures are seen to encircle the throne of God, indicating through the four creatures that what is upon the earth is worthy of attention and providential care.

The church, therefore, lives and works on the strength and beauty of the royal majesty, because the Lion of the tribe of Judah conquers. For Judah is a lion’s cub,^[1] from whose tribe kings are accustomed to be set over the people. And the second animal was like a calf. For the same reason, the virtue of the church is indicated in the calf, namely, the first victim, for whenever anyone of the faithful is slain for Christ, he conquers at that moment. Present your bodies as a living sacrifice, holy and pleasing to God, which is your reasonable worship,^[2] so that what the Head has accomplished on behalf of the body, the body may be worthy to fulfill for the Head. For this reason, [the Gospel of Luke] began with Zechariah the priest. The third animal had a face like a man. In my opinion, the humility of the church is here commended. For although she has received the Spirit of the adoption of sons^[3] and possesses this treasure in clay vessels,^[4] she nevertheless freely prefers to glory humbly in her weaknesses than to be praised in the strengths that she has acquired. In this way she devoutly follows in the footsteps of the Master who was made obedient even unto death^[5] and who said, Learn from me for I am gentle and humble of heart.^[6] The fourth animal was like a flying eagle. The celestial church is being described as flying on the spiritual thoughts of her members. For she is free from the heaviness of earthly desires and is drawn into the heights at the direction of the two Testaments.

The wings are the testimonies of the Old Testament, that is, of the twenty-four books, the same number as the elders upon the tribunals. For just as an animal cannot fly unless it has wings, neither can the preaching of the New Testament acquire faith unless its testimony is seen to correspond to those foretold in the Old Testament, through which it rises from the earth and flies. For it is always the case that when something spoken in the past is later found to have happened, that creates an undoubting faith. . . . If the wings do not attach to the animal, they have no source from which to draw their life. And so, unless that which the prophets foretold had been fulfilled in Christ, their preaching would be empty. And therefore the catholic church believes both that which was previously foretold and that which afterwards was fulfilled, and rightly then flies and is lifted from the earth, as though a living animal. Those heretics, however, who make no use of the prophetic testimony are as animals who do not fly, because they are of the earth.^[1] And likewise the Jews, who do not accept the preaching of the New Testament, are like wings which have no life, for they offer empty prophecies to people, not allowing the [fulfilling] deeds to correspond to the words [of prophecy].

In the animals the twenty-four elders are indicated, for six wings in four animals amount to twenty-four wings, and moreover he saw the animals around the throne, which is where he said that he had seen the elders. But how could an animal with six wings be like an eagle with two wings unless the four animals were one with twenty-four wings? And in this we recognize the twenty-four elders who are the church, which he likens to an eagle with two wings, that is, the two Testaments, upon which it is borne above, lest it be hindered by earthly affections.

Certainly it is right that God should be blessed in all places and at all times because it is every person’s duty to be ever mindful of his benefits, but this wish takes the form of a benediction. Moreover, when is the name of God not holy and blessed in itself, when of itself it makes others holy? To him the attending hosts of angels cease not to say, Holy, holy, holy!^[1] Therefore, we, too—the future comrades of the angels, if we earn this reward—become familiar even while here on this earth with that heavenly cry of praise to God and the duty of our future glory.

Almighty is applied to him on account of the dominion he has over the universe. But the Father governs the universe through the Son, as the apostle himself states: For through him were all things created, visible and invisible, whether thrones, or dominions, or principalities, or powers.^[1] Again, writing to the Hebrews, he states, Because through him he made the world and appointed him heir of all things.^[2] By appointed we are to take him as meaning generated. But if the Father made the world through him, and if through him all things were created and he is the heir of all things, it must be through him that he wields his sway over the universe. Just as light is generated from light and truth from truth, so Almighty is generated from Almighty. So we read in John’s Apocalypse about the seraphim: And they rested not day and night, saying, ‘Holy, holy, holy, Lord God of armies, who was, and who is, and is to come, the Almighty.’ He then who is to come is called Almighty. Who else is to come save Christ, the Son of God?

For what is nearer [God] than the cherubim or the seraphim? And yet they, not even seeing him or standing on their feet, or even with bare, but as it were with veiled faces, offer their praises, with untiring lips doing nothing else but glorifying the divine and ineffable nature with the Trisagion. . . . For the Triad, praised, reverenced and adored, is one and indivisible and without degrees. It is united without confusion, just as the Monad also is distinguished without separation. For the fact of those venerable living creatures offering their praises three times, saying Holy, holy, holy, proves that the three Subsistences are perfect, just as in saying Lord, they declare the one Essence.

Everywhere diffused in its individual members and in those who profess [the faith], the church ceaselessly praises God by word and deed in times of difficulty and in times of prosperity, and she does this throughout a variety of cities, regions, provinces, languages and peoples. Nor does she cease to praise the Lord day and night, while that perpetual praise continues that is given by those rational creatures in the heavens, in the Jerusalem above, after whose likeness the pilgrim church rejoices to be formed.

And when these things occurred, he says, All the elders fell down and worshiped the Lord, when the animals gave him glory and honor. That is, when the gospel—namely, both the actions and the teaching of the Lord—had fulfilled that word previously foretold by them, [the prophets] worthily and properly exulted, knowing that they had rightly ministered the word of the Lord. And finally, because he had come who would conquer death and would alone be worthy to take the crown of immortality, as many as possessed crowns because of the glory of his most excellent deed threw them under his feet, that is, on account of the greatness of the victory of Christ they threw their victories under his feet.

When the animals resound with praise, that is, when the Evangelists preach and celebrate the dispensation of Christ, . . . the twenty-four elders, that is, the whole church, that is, the leaders and people immediately fall on their faces and adore him who lives forever and ever. . . . By casting their crowns before the throne, they are ascribing to God whatever they possess of virtue and dignity. For whatever good we seek and acquire by right is attributed to him from whom he who conquers receives assistance. A figure of this action occurred in the Gospel when the people, going before the Lord, cast their garments and palm branches on the road before him, saying, Blessed is he who comes in the name of the Lord, the King of Israel.^[1]

We also know of another translation: Because you have created all things, and they exist and are created on account of your will. Indeed, all things existed in the artful wisdom [of God] before they were formed in the act of creation. However, they were created in order that those things might exist also visibly which in their natures are according to the ideas written in the wisdom of God.