約伯倫理 第 1425 章

It is the custom of prophetic speech first to describe the person, the time, and the place, and afterward to begin to speak the mysteries of prophecy, so that, to demonstrate the truth more solidly, it may first fix the root of history, and afterward bring forth the fruits of the spirit through signs and allegories. And so Ezekiel indicates the time of his age, saying (Ezekiel 1:1): 'And it came to pass in the thirtieth year, in the fourth month, on the fifth of the month.' Announcing also the place, he adds: 'When I was in the midst of the captives by the river Chobar, the heavens were opened, and I saw visions of God.' He also intimates the time, adding (verse 2): 'On the fifth of the month, that is the fifth year of the transmigration of King Jehoiachin.'

And that he may well indicate the person, he also narrates the lineage, when it is added (verse 3): 'And the word of the Lord came to Ezekiel the son of Buzi, the priest.' But the first question arises for us: why did he who had said nothing yet thus begin, saying, 'And it came to pass in the thirtieth year'? For 'and' is a word of conjunction, and we know that a following speech is not joined except to a preceding speech. He therefore who had said nothing, why does he say 'And it came to pass,' since there is no speech to which he might join what he begins? In this matter it must be observed that just as we behold corporeal things, so the senses of the prophet behold spiritual things, and to them those things also are present which seem absent to our ignorance.

Hence it comes about that in the mind of the prophets the interior things are so joined to the exterior, that they see both at once, and there is in them at the same time both inwardly the word which they hear, and outwardly that which they speak. It is therefore plain why he who had said nothing began, saying, 'And it came to pass in the thirtieth year.' Because this word which he uttered outwardly he joined to that word which he had heard inwardly. He therefore continued the words which he uttered to the inner vision, and for this reason he begins by saying, 'And it came to pass.' For he subjoins that which he begins to speak outwardly, as though that which he sees inwardly were also outside.

But this that is said, that he received the spirit of prophecy in the thirtieth year, indicates something to be considered by us: namely, that according to the practice of reason, the word of teaching is not available except in a perfect age. Hence the Lord himself, in the twelfth year of his age, wished to be found sitting in the midst of the doctors in the temple, not teaching, but questioning. For, that men might not dare to preach at an immature age, he, in the twelfth year of his age, deigned to question men on earth, who by his divinity always teaches the angels in heaven. For because he himself is the Wisdom of God, the angels live by beholding him — which is that with which they are satisfied in eternal blessedness.

This Moses also admonishes under the mystery of allegory, saying: 'You shall not plough with the firstborn of the ox.' For by the firstborn of the ox we understand good work in the immature age of our first season. Yet in it we must not plough, because when it is the first times of our adolescence or youth, we must still refrain from preaching, lest the ploughshare of our tongue dare to cut through the soil of another's heart. For as long as we are weak, we ought to contain ourselves within ourselves, lest, while we show tender goods too quickly, we lose them; for even young trees, if they have not first taken root in the ground, wither quickly when touched by the hand; but if they have once fixed their root, the hand touches them, and yet it does no harm;

the winds strike them, and yet the strikers do them no injury. And walls, once built, if they are struck, are torn down, unless they have first been dried from their moisture. So the mind, until it has been perfectly dried from the moisture of its own depravity, ought not to be touched by the hand of another's tongue, lest, before it has fully grasped, it lose its solidity; lest, being struck, it fall; lest, like a shrub without roots, while it is shaken more than it can bear, it wither. Therefore only those things which are firm are to be shown as an example. For the mind must first grow strong, and afterward be displayed for the benefit of neighbours, when now it neither collapses when raised up by praise, nor pines away when struck by censure. For although it is said to Timothy: 'Command these things, and teach;'

'let no one despise your youth,' it must be known that in sacred language youth is sometimes called adolescence. Hence it is written: 'Rejoice, young man, in your adolescence.' The prophet therefore, that it may be shown of what authority he is in preaching, is described as being of solid age, so that with life and spirit all things which are fitting for preaching may be seen to agree in him. Nor ought anyone to be moved against this by the fact that Jeremiah and Daniel received the spirit of prophecy as boys, since miracles are not to be drawn into an example of practice. For almighty God both makes the tongues of infants eloquent,

and out of the mouth of infants and sucklings perfects praise. But it is one thing which we learn about the practice and discipline of teaching, another which we know about a miracle. Now if it is further asked whether in the very expression of that age something mystical is designated, it is not absurd that the prophet should show, even in the very time of his own age, the Lord whom he announces in words. In the thirtieth year of Ezekiel the prophet the heavens were opened, and he saw the visions of the Lord by the river Chobar, because it was as it were in the thirtieth year of his own age that the Lord came to the river Jordan. There, therefore, the heavens were opened, because the Spirit descended in the form of a dove; a voice too sounded from heaven, saying:

'This is my beloved Son, in whom I am well pleased.' But the Hebrew words themselves also avail us much for interpreting the mystery. For Chobar is interpreted 'heaviness' or 'weight'; Ezekiel, 'the strength of God'; Buzi, 'despised' or 'contemned'; Chaldeans, 'those who take captive,' or 'as it were demons.' Ezekiel therefore came by the river Chobar; for because Chobar is called 'heaviness' or 'weight,' what is fittingly designated by the river Chobar but the human race? Which flows down from its rising to death, and is heavy to itself from the sins which it both commits and bears, because, as it is written: 'Iniquity sits upon a talent of lead.'

For every sin is heavy, because it does not allow the soul to be lifted to the heights. Hence too it is said through the Psalmist: 'Sons of men, how long will you be heavy of heart?' But of the Lord it is written that 'he is the power of God and the wisdom of God.' Ezekiel therefore came by the river Chobar, because the strength of God, through the mystery of his incarnation, deigned to draw near to the human race that bears the burdens of its own sins — the race which from its rising flows down daily to death, as is said of it through the Psalmist: 'And he shall be like a tree which is planted by the streams of waters.' For he was planted by the streams of waters, because he was incarnate by the falls of the flowing-down peoples.

But we said that Ezekiel is interpreted 'the strength of God,' and Buzi 'the despised.' But Ezekiel is the son of Buzi, because out of that people the Only-begotten of God deigned to become incarnate — the people whom the Lord despised on account of the guilt of unbelief. The strength of God therefore is born from contempt or from what is despised, because our Redeemer deigned to take on humanity from an unbelieving and despised people. And he came into the land of the Chaldeans. The Chaldeans are interpreted, as we said, 'those who take captive,' or 'as it were demons.' For the wicked, because they themselves both commit iniquities and by persuasion draw others into iniquity, are surely captors.

They are also rightly interpreted 'as it were demons,' because those who by persuasion draw others to iniquity take upon themselves in themselves the ministry of demons unto iniquity, although by nature they are not demons. The strength of God therefore came into the land of the Chaldeans, because among them the Only-begotten of the Father appeared — among those who in themselves had flowed down to sin, and who, taking captive, were drawing others to sins. But let the word of exposition now return to the person of the prophet. Verse 3: 'And the hand of the Lord was there upon him.' The hand or arm of the Lord is called the Son, because through him all things were made. Of whom the Psalmist also says: 'Let your hand be so as to save me.'

For the hand of God, which through his divinity was not made but begotten, through his humanity was made, that it might heal the wounds of the human race. There, therefore, the prophet recognized the incarnation of the Only-begotten, where he saw the hand of the Lord made upon himself. But as to what is here subjoined (verse 4): 'And I saw, and behold, a whirlwind was coming from the North' — it must be considered by us what is the order of speech in the prophet's words. For he who had said above of himself, 'The heavens were opened, and I saw visions of God,' afterward, as though he were narrating of another, adds: 'And the hand of the Lord was there upon him.' And then, as it were, he returns to himself, and says: 'And I saw, and behold, a whirlwind was coming from the North.'

What is this, that now Ezekiel speaks, now speaks of Ezekiel? If throughout he spoke of himself, there would be no question. If throughout he spoke as though of another, there would likewise have been no question. What then is this, that the prophetic speech is thus varied, so that now the prophet speaks of himself, now, however, another seems to speak of him? But it must be known that those who are filled with the spirit of prophecy, by this — that they sometimes openly speak of themselves, and sometimes utter words about themselves as if about others — indicate that it is not the prophet, but the Holy Spirit, who speaks through the prophet. For inasmuch as speech is made through them, they themselves speak of themselves;

and inasmuch as they speak by the inspiration of the Holy Spirit, the same Holy Spirit speaks of them through them — the Truth attesting this, which says: 'For it is not you who speak, but the Spirit of your Father who speaks in you.' Hence too Moses says: 'Moses was a man most meek above all men who dwelt on the earth.' For he who does not say 'I was,' but 'was,' plainly indicates that he who spoke through him about him was another. Hence John says: 'He saw that disciple whom Jesus loved.' Whence also Paul, that he might show that it was not he who spoke, said: 'Do you seek a proof of him who speaks in me, Christ?'

Since therefore in prophetic utterance there is one who presides and another who obeys, when the prophet speaks of himself it is the person of the one who obeys; but when the Holy Spirit speaks of the prophet through the prophet, the sublimity of the one who presides is shown. Rightly, therefore, it is said as though of another: 'And the hand of the Lord was there upon him'; and forthwith he adds of himself: 'And I saw, and behold, a whirlwind was coming from the North.' Now, therefore, it must be discussed by us what this is that he says: 'And behold, a whirlwind was coming from the North, and a great cloud.' Because the North wind binds fast in cold, not incongruously by the name of the North is designated the torpor of the malignant spirit.

This the prophet Isaiah also testifies, who declares that the devil said: 'I will sit on the mountain of the covenant, on the sides of the North.' For the malignant spirit held the mountain of the covenant, because he subjugated to himself in unbelief the Jewish people who had received the Law. For when he holds the hearts of teachers, the devil presides over the mountain of the covenant. He also sits on the sides of the North, because he possesses the cold minds of men. Hence too it is said in the voice of the Bridegroom in the Song of Songs: 'Arise, O North wind, and come, O South wind, blow through my garden, and let its spices flow.' For when, at the Lord's command, the cold spirit withdraws, the warm spirit occupies the mind of the faithful;

which blows through the garden of God, that is, the holy Church, so that the reports of its virtues may flow forth like spices to the notice of many. For when the North wind, that is, the malignant spirit, withdraws, the Holy Spirit fills the mind like the South wind. And when it has blown by warming, immediately from the hearts of the faithful the spices of the virtues flow. The prophet therefore, beholding those things which were to come in the end, saw a whirlwind coming from the North, because at the end of the age the malignant spirit will more grievously occupy the minds of men with the cold of his torpor. Hence it is written: 'Woe to the earth and the sea, for the devil has come down to you having great wrath, knowing that he has but a little time.'

For the ancient adversary heaped up more grievously the contrivances of his snares in human minds. Against his growing pride the humility of the incarnate God was made manifest; and, in order that he might heal the human race from its languor, then the great power of the physician appeared, when the languor of the sick man had increased. And well is the assault of the malignant spirit called a whirlwind. For a whirlwind, whatever building it touches, by shaking it, overthrows it. And every temptation of the ancient enemy, which is carried on in the mind, is a whirlwind; because, by shaking it through desires, it tears it away from the state of its own rectitude.

But let us, passing over in silence those things which will come upon the human race from the crafty enemy at the end, turn our words to Judea alone, from which the prophet came, and whose destruction he beholds by prophesying. Which, when the Lord was incarnate, endured a whirlwind from the North so much the more grievously, in that, falling shaken from its own rectitude, it remained cold in unbelief through the torpor of its mind. The whirlwind therefore came from the North, when the malignant spirit shook the life of the Jewish people in temptation. Where it is also rightly added: 'And a great cloud.' Because the more each one has burned in cruelty, so much the more has he deserved to be blinded in the darkness of his own ignorance.

For the Redeemer of the human race, whom, understanding him in the Law and the prophets, they had awaited, they denied when they saw him. Hence it came about that their mind was covered with a great cloud of its own ignorance, so that they should not recognize him afterward, when seeking him, whom they had before been able to announce, yet had refused to love. For when they beheld now his virtues and miracles, now, however, his sufferings, a great cloud had come upon the hearts of the unbelievers from the North, because, from the cold of their sin, on account of the weakness of his passion, they were darkened even amid the signs. But what the age is from that darkness of the great cloud is subjoined, when he forthwith says: 'And a fire enfolding itself.'

For by the name of fire, when it is used by way of signification, sometimes the Holy Spirit is designated, but sometimes the malice of the mind. For of the good fire it is written: 'I came to send fire on the earth; and what will I but that it be kindled?' For fire is sent onto the earth when, by the ardour of the Holy Spirit, the earthly mind, once loving earthly things, is burned up from its carnal desires. But of the evil fire it is said: 'And now fire shall consume the adversaries,' because the worst heart wastes away from its own malice. But just as the fire of love raises the mind, so the fire of malice enfolds it, for both the Holy Spirit raises up the heart which it fills, and the ardour of malice always bends it down toward lower things.

Judea therefore, blinded by the cloud of its own ignorance, because it soon burst forth into the wickedness of persecution, was enfolded in its own fire, since it entangled itself in the bond of wickedness by that very cruelty with which it burned. But a whirlwind was coming from the North, and a great cloud, and a fire enfolding itself, because, being led from the cold of its own torpor to the darkness of ignorance, it burst forth even to the malice of persecution. Hence too it is said to another prophet: 'What do you see?' Who immediately answered: 'I see a boiling pot, and its face from the face of the North.' For the mind of the Jews, raging in persecution and rolling the waves of its thoughts in the cruelty of malice, what else was it but a boiling pot?

Its face is said to be from the face of the North, because, if it had not submitted itself to the adverse spirit through the torpor of the mind, it would not have burned with such great malice against the good. A fire enfolding itself therefore follows the cloud, because in them the cruelty of persecution followed the blindness of the mind. For 'if they had known, they would never have crucified the Lord of glory.' But this fire burned in one place, and shone in another. For it is subjoined: 'And a brightness round about it.' For while persecution is carried on in Judea, the holy preaching of the apostles was scattered throughout the whole world, as they themselves say: 'The word of God was sent to you, but because you judged yourselves unworthy, behold, we go to the Gentiles.'

From the cruelty of malice therefore, which consumed the mind of Judea, almighty God scattered light upon the Gentiles, because through this — that she persecuted her own Redeemer and his members — the holy apostles being dispersed through diverse places, we who, placed round about Judea, were in darkness, by the gift of heavenly grace beheld the brightness of the true light. Hence it is written: 'To those sitting in darkness and the shadow of death, a light has risen upon them.' And so this fire of malice which burned from the hearts of the Jews in persecution, before it afflicted the holy apostles by raging, exercised itself upon the very author and redeemer of the human race. Hence too it is subjoined: 'And out of the midst of it as it were the appearance of amber, that is, out of the midst of the fire.'

What is designated by the appearance of amber but Christ Jesus, the Mediator of God and men? For amber is made from gold and silver. In amber, while gold and silver are mixed, the silver grows toward brightness, but the gold pales from its own splendour. The one advances toward brightness, the other is tempered from its brightness. Because therefore in the only-begotten Son of God our nature is united to the nature of the divinity, in which union the humanity grew up into the glory of majesty, but the divinity tempered itself from the power of its own splendour to human eyes — through this, that the human nature was made brighter, the silver as it were grew through the gold. And because the divinity was tempered from its own splendour to our sight, the gold as it were paled for us through the silver.

For that immutable nature, which, remaining in itself, makes all things new, if it had willed to appear to us just as it is, would rather have set us on fire by its splendour than renewed us. But God tempered the brightness of his own greatness to our eyes, so that, while his brightness is tempered to us, our infirmity too might grow bright in his light through his likeness, and, by the grace received, might, so to speak, change the colour of its own condition. As amber therefore in the fire, so God made man in persecution. There follows (verse 5): 'And in the midst of it the likeness of four living creatures.'

As for what is said to be in the midst of it, whether of amber or of fire, nothing prevents us from understanding that the four living creatures, namely the holy evangelists, were both established in the strength of faith through the incarnation of the same Lord, and afflicted with many tribulations in the fire of persecution. 16. But if anyone should wish to take these things which we have said concerning the first coming of the Lord as referring also to the second, he is to be followed with ready assent, for often the spirit of prophecy, in the one thing it speaks, beholds many things at once. For the wind of the whirlwind comes from the north, because assuredly the cause of sinners demands that the shaking of the strict judgment should throw all the elements at once into confusion. For the terror of the final disturbance is said to come from that place whence it is generated.

For because the judgment of the final disturbance is brought to bear upon the cold minds of sinners to smite them, it is rightly declared that the wind of the whirlwind comes from the north. This shaking is fitly called the wind of the whirlwind, because on that day the hearts of all who shall then be found in mortal flesh will be moved in exceeding dread. For when there shall begin to be fulfilled that which is written, 'The sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken' (Matthew 24:29), what shall be the mind of the man who does not dread the sentence of the eternal Judge?

For there all sins together return before the eyes at once; there all things that were done with delight are recalled to memory with dread; there is the gloom of wretched thought arising from the punishment of the impending damnation. Hence too it is added: 'And a great cloud.' For then, from the memory of sins, the gloom of blindness weighs down the perception of the mind, when the reprobate are not permitted to behold the only-begotten Son of God in the form of His divinity. For 'They shall look on him whom they have pierced' (John 19:37; Zechariah 12:10). And, 'Let the wicked man be taken away, that he may not see the glory of God' (Isaiah 26:10). Where it is also plainly added: 'And a fire enfolding itself.'

Because assuredly that fire of judgment, which shall consume the airy heaven and the earth, will no longer permit sinners to be lifted up in their pride, but will enfold them, and shall without doubt crush them in the punishment of their damnation. 17. 'And a brightness round about it.' Because, 'As the lightning cometh out of the east, and shineth even unto the west, so shall also the coming of the Son of man be' (Matthew 24:27). And there no one shall then be permitted to lie hidden from the judgment in his own mind, because he is penetrated by the very lightning of the Judge. Concerning which it is presently added: 'And in the midst thereof as it were the appearance of amber,' that is, from the midst of the fire.

For our Redeemer Himself, presiding over angels and archangels and all the powers, who, as it were in the likeness of amber, remained one out of and in each nature—both God, abiding with the Father, and for our redemption made mortal together with men—shall then be seen in His terror, and the fire of judgment shall be His servant in the vindication against the reprobate. For hence it is written: 'The day of the Lord shall declare it, because it shall be revealed in fire' (1 Corinthians 3:13). Hence the Psalmist says: 'God shall come manifestly, our God, and shall not keep silence; a fire shall burn before him, and a mighty tempest round about him' (Psalm 49:3). Hence Peter the apostle says:

'The day of the Lord shall come as a thief, in which the heavens shall pass away with great violence, and the elements shall be dissolved with the burning of fire' (2 Peter 3:10). And because then all the saints who have perfectly forsaken the world come as judges, it is fitly added forthwith: 18. 'And in the midst thereof the likeness of four living creatures.' For what is signified by the four living creatures, if not the four evangelists? And not without reason is the whole number of all the perfect expressed by the four evangelists, for all who are now perfect in the Church have learned the uprightness of their perfection through their Gospel.

'In the midst thereof the likeness of four living creatures,' because they who now have followed perfect works according to the Gospel precepts shall then be seen united to His body, joined to His majesty, and made together with Him judges. For hence it is that it is said to the holy apostles themselves: 'You who have followed me, in the regeneration, when the Son of man shall sit on the seat of his majesty, you also shall sit upon twelve seats, judging the twelve tribes of Israel' (Matthew 19:28). Hence Isaiah says: 'The Lord will come to judgment with the elders of his people' (Isaiah 3:14). Hence Solomon speaks concerning the Church, saying: 'Her husband is noble in the gates, when he shall sit among the senators of the land' (Proverbs 31:23).

Having thus briefly run through these matters, and pursuing, as we began, the coming of the first order, let us return in our exposition to the persons of the evangelists. There follows: Verse 5. 'And this was their appearance: the likeness of a man was in them.' 19. Since a little later these holy living creatures are described as marked with distinct images—one being said to be like a man, another like a lion, another like an ox, another like an eagle—what is it that in this place is said of them all together, 'The likeness of a man was in them'? But who is here described as the man, if not He of whom it is written: 'Who, being in the form of God, thought it not robbery to be equal with God;

but emptied himself, taking the form of a servant, being made in the likeness of men, and in habit found as a man' (Philippians 2:6)? These living creatures, therefore, in order that they may be able to rise to the virtue of holiness, tend toward the likeness of this Man. For they would not be holy if they did not bear the likeness of this Man, because whatever in them is of the bowels of piety, whatever of gentleness of spirit, whatever of zeal for uprightness, whatever of the keeping of humility, whatever of the tenderness of charity, this they have drawn from that very fountain of mercy, from that very root of gentleness, from that very virtue of justice—that is, from the Mediator of God and men, the Lord God.

The excellent preacher shows that he bears the likeness of this Man, saying: 'Be imitators of me, as I also am of Christ' (1 Corinthians 4:16). He admonishes us to rise to His likeness when he says: 'The first man was of the earth, earthy; the second man, from heaven, heavenly. As therefore we have borne the image of the earthy, let us bear also the image of him who descended from heaven' (1 Corinthians 15:47). For each holy person is led to the likeness of this Man in so far as he imitates the life of his Redeemer. For to be at variance with His commands and works, what else is it but to withdraw far from His likeness? Moreover, the holy preachers weep over the life of transgressors:

but concerning our very Head it is written, that 'He wept over Jerusalem' (Luke 19:41). They rejoice over the good deeds of their subjects, and they love those who act rightly; but concerning our Redeemer it is written that, when a certain young man said, 'All these have I kept from my youth' (Matthew 19:20), He loved him the more. The holy preachers bear the insults inflicted upon them, and render no insult in return; but when it was said to our Redeemer, 'He hath a devil' (John 8:48), He rendered no injury, but answered meekly, saying, 'I have not a devil' (ibid. 49). The holy preachers burn with zeal for uprightness;

but the Redeemer of all, having made a scourge of cords, cast out the sellers and buyers from the temple, overturned the chairs of them that sold doves, and poured out the money of the money-changers (Matthew 21:12; John 2:15). In all that they do valiantly, they guard humility with all their intent; but through our Redeemer it is said: 'Learn of me, because I am meek and humble of heart' (Matthew 11:29). The holy preachers also love their persecutors; but He, the author of all and the Redeemer, being set in His passion, intercedes for His persecutors, saying: 'Father, forgive them, for they know not what they do' (Luke 23:34). They lay down their members in suffering for their brethren; but the Author of life delivered Himself up even unto death for the life of the elect.

Let it therefore be said of the holy living creatures that the likeness of a man is in them, because whatever is holy in them, whatever is wondrous, this is in them from the appearance of the likeness—that is, from the virtue of imitation. For the Head of us all is our Redeemer. And through Solomon it is said: 'The eyes of a wise man are in his head; the fool walketh in darkness' (Ecclesiastes 2:14). For then we have eyes in the head, when we behold the life of our Redeemer with attentive thought, when our whole intent lifts itself up to imitation of Him, lest, if the eye of the mind neglect to gaze upon the ways of light, it straightway fall shut up in the darkness of error. Toward the likeness of this Man the Prophet hastened to rise, when he said:

'I will be exercised in thy commandments, and I will consider thy ways' (Psalm 118:15). For he who silently considers the ways of the Lord in his mind, and hastens to exercise himself in His commandments, what else does he re-form in himself but the image of the new man? And because this is unceasingly wrought in the hearts of the saints, it is now rightly said of the living creatures: 'The likeness of a man is in them.' 20. But after this likeness, which is now held in conduct, one arrives at length at the likeness of glory. Hence indeed John says: 'Now we are the sons of God, and it hath not yet appeared what we shall be. But we know that when he shall appear, we shall be like to him' (1 John 3:2). And he presently adds whence this may come to pass, saying:

'Because we shall see him as he is' (ibid.). For to be God is to remain eternal and unchangeable. For everything that is changed ceases to be what it was, and begins to be what it was not; but for God, to be is never to be otherwise. Whence it is said to Moses: 'I am who am. And thou shalt say to the children of Israel: He who is hath sent me to you' (Exodus 3:14). James also says: 'With whom there is no change, nor shadow of alteration' (James 1:17). And so through John it is said: 'We shall be like to him, because we shall see him as he is,' because by this, that we behold the essence of His nature, we, freed from our mutability, are fixed in eternity.

We shall indeed be changed in Him whom we shall see, because we shall lack death by seeing life; we shall transcend our mutability by seeing the Immutable; we shall be held by no corruption by seeing the Incorrupt. 21. But there shall then be the likeness of a man even in our bodies. Hence indeed through Paul it is said: 'Our conversation is in heaven, whence also we look for the Saviour, our Lord Jesus Christ, who will reform the body of our lowliness, made conformable to the body of his glory' (Philippians 3:20). The bodies of the elect shall therefore then be conformed to the glory of the Lord's body, which, although they do not have equality of His glory by nature, shall nevertheless have the likeness of conformation to Him by grace.

Since, therefore, the likeness of His life is now drawn in the conduct of the elect, and in the resurrection there follows the likeness of eternity in the mind, because we shall see Him as He is; and since our bodies also shall receive His likeness in the conformation, let it rightly be said of the holy living creatures: 'The likeness of a man is in them.' Let it suffice to have offered these things by way of foretaste at the outset of the exposition, so that the power of speech, refreshed by silence, may rise up more robust for the searching out of the mysteries which follow. For we are certain that we have as our helper Him of whom we speak, who liveth and reigneth with the Father in the unity of the Holy Spirit, God, throughout all ages of ages. Amen.