Thoughts on Antiquity

In my ongoing effort to upload instances of patristic attestation to our four canonical gospels I was recently reminded of several interrelated passages that compare the four gospels to the cherubim (כרבים in Hebrew) of Ezekiel 1.10 (which are not actually called cherubim until Ezekiel 10.1-22). These creatures bear four faces each, that of a man, that of a lion, that of a bullock or calf, and that of an eagle. However, the description of these creatures vis-à-vis the four gospels always seems filtered (sometimes implicitly, usually explicitly) through Revelation 4.7, in which each creature resembles only one of the animals or the man, not all four at once.

Felix Just also has a very useful page dedicated to this symbolism available online.

The (five) patristic texts known to me that make this comparison of the gospels to the cherubim are the following:

1. Irenaeus, Against Heresies 3.11.8.
2. Victorinus, Commentary on the Apocalypse 4.3-4a.
3. Jerome, Prologue.
4. Pseudo-Athanasius, Synopsis of Sacred Scripture.
5. Augustine, On the Consensus of the Evangelists 1.6.

These passages are all available on my page dedicated to the four gospels, but they are somewhat scattered across that page, so I assemble them here for convenience.

Irenaeus, Against Heresies 3.11.8:

Neque autem plura numero quam haec sunt neque rursus pauciora capit esse evangelia.* quoniam enim quatuor regiones mundi sunt in quo sumus, et quatuor principales spiritus, et deseminata est ecclesia super omnem terram, columna autem et firmamentum ecclesiae est evangelium, et spiritus vitae. consequens est, quatuor habere eam columnas, undique flantes incorruptibilitatem et vivificantes homines. ex quibus manifestum est, quoniam qui est omnium artifex verbum, qui sedet super cherubim et continet omnia, declaratus hominibus, dedit nobis quadriforme evangelium, quod uno spiritu continetur. quemadmodum et David postulans eius adventum ait: Qui sedens super cherubim. appare. et enim cherubim quadriformia; et formae ipsorum imagines sunt dispositionis filii dei. primum enim animal, inquit, simile leoni, efficabile eius et principale et regale significans; secundum vero simile vitulo, sacrificalem et sacerdotalem ordinationem significans; tertium vero animal habens faciem quasi humanam, qui est secundum hominem adventum eius manifeste describens; quartum vero simile aquilae volantis, spiritus in ecclesiam advolantis gratiam manifestans. et evangelia igitur his consonantia, in quibus insidet Christus Iesus. aliud enim illam quae est a patre principalem, et efficabilem, et gloriosam generationem eius enarrat, dicens sic: In principio erat verbum, et verbum erat apud deum, et deus erat verbum. et omnia per ipsum facta sunt, et sine ipso factum est nihil. propter hoc et omni fiducia plenum est evangelium istud; talis est enim persona eius. id vero quod est secundum Lucam, quoniam quidem sacerdotalis characteris est, a Zacharia sacerdoto sacrificante do inchoavit. iam enim saginatus parabatur vitulus, qui pro inventione minoris filii inciperet mactari. Matthaeus vero eam quae est secundum hominem, generationem eius enarrat: Liber, dicens, generationis Iesu Christi, filii David, filii Abraham. et iterum: Christi autem generatio sic erat. humanae formae igitur hoc evangelium; propter hoc et per totum evangelium humiliter sentiens, et mitis homo servatus est. Marcus vero a prophetico spiritu, ex alto adveniente hominibus, initium fecit: Initium, dicens, evangelii, quemadmodum scriptum est in Esaia propheta, volatilem et pennatam imaginem evangelii monstrans; propter hoc et compendiosam et praecurrentem annuntiationem fecit. propheticus enim character est hic. et ipsum autem verbum dei, illis quidem qui ante Moysem fuerunt patriarchis, secundum divinitatem et gloriam colloquebatur; his vero qui in lege sacerdotalem et ministerialem actum praebebat; post deinde nobis homo factus, munus coelestis spiritus in omnem misit terram, protegens nos alil suis. qualis igitur dispositio filii dei, talis et animalium forma; et qualis animalium forma, talis et character evangelii. quadriformia autem animalia, et quadriforme evangelium, et quadriformis dispositio domini. et propter hoc quatuor data sunt testamenta humano generi, unum quidem ante catclysmum sub Adam, secundum vero post cataclysmum sub Noe, tertium vero legislatio sub Moyse, quartum vero quod renovat hominem et recapitulat in se omnia, quod est per evangelium, elevans et pennigerans homines in coeleste regnum.

* This first Latin sentence goes unrepresented in the Greek.

Επειδη τεσσαρα κλιματα του κοσμου εν ω εσμεν εισι, και τεσσαρα καθολικα πνευματα, κατεσπαρται δε η εκκλησια επι πασης της γης, στυλος δε και στηριγμα εκκλησιας το ευαγγελιον, και πνευμα ζωης· εικοτως τεσσαρας εχειν αυτην στυλους, πανταχοθεν πνεοντας την αφθαρσιαν, και αναζωπυρουντας τους ανθρωπους. εξ ων φανερον οτι ο των απαντων τεχνιτης λογος, ο καθημενος επι των χερουβιμ και συνεχων τα παντα, φανερωθεις τοις ανθρωποις, εδωκεν ημιν τετραμορφον το ευαγγελιον, ενι δε πνευματι συνεχομενον. κυθως ο Δαβιδ αιτουμενος αυτου την παρουσιαν φησιν· Ο καθημενος επι των Χερουβιμ, εμφανηθι. και γαρ τα χερουβιμ τετραπροσωπα· και τα προσωπα αυτων εικονες της πραγματειας του υιου του θεου. το μεν γαρ πρωτον ζωον, φησιν, ομοιον λεοντι· το εμπρακτον αυτου και ηγεμονικον και βασιλικον χαρακτηριζον· το δε δευτερον ομοιον μοσχω, την ιερουργικην και ιερατικην ταξιν εμφαινον· το δε τριτον εχον προσωπον ανθρωπου, την κατα ανθρωπον αυτου παρουσιαν φανερωτατα διαγραφον· το δε τεταρτον ομοιον αετω πετωμενω, την του πνευματος επι την εκκλησιαν εφιπταμενου δοσιν σαφηνιζον. και τα ευαγγελια ουν τουτοις συμφωνα, εν οις εγκαθεζεται Χριστος. το μεν γαρ κατα Ιωαννην την απο του πατρος ηγεμονικην αυτου και ενδοξον γενεαν διηγειται, λεγον· Εν αρχη ην ο λογος, και παντα δι αυτου εγενετο· και χωρις αυτου εγενετο ουδε εν. το δε κατα Λουκαν, ατε ιερατικου χαρακτηρος υπαρχον, απο του Ζαχαριου του ιερεως θυμιωντος τω θεω ηρξατο. ηδη γαρ ο σιτευτος ητοιμαζετο μοσχος, υπερ της ανευρεσεως το νεωτερου παιδος μελλων θυεσθαι. Ματθαιος δε την κατα ανθρωπον αυτου γεννησιν κηρυττει, λεγων· Βιβλος γενεσεως Ιησου Χριστου, υιου Δαβιδ, υιου Αβρααμ, και του δε Ιησου Χριστου η γεννησις ουτως ην· ανθρωπομορφον ουν το ευαγγελιον τουτο. Μαρκος δε απο του προφητικου πνευματος, του εξ υψους επιοντος τοις ανθρωποις, την αρχην εποιησατο, λεγων· Αρχη του ευαγγελιου Ιησου Χριστου, ως γεγραπται εν Ησαια τω προφητη· την πτερωτικην εικονα του ευαγγελιου δεικνυων· δια τουτο δε και συντομον και παρατρεχουσαν την καταγγελιαν πεποιηται· προφητικος γαρ ο χαρακτηρ ουτος. και αυτος δε ο λογος του θεου, τοις μεν προ Μωυσεως πατριαρχαις, κατα το θεικον και ενδοξαν ωμιλει· τοις δε εν τω νομω, ιερατικην ταξιν απενειμεν· μετα δε ταυτα ανθρωπος γενομενος, την δωρεαν του αγιου πνευματος εις πασαν εξεπεμψε την γην, σκεπαζων ημας ταις εαυτου πτερυξιν. οποια ουν η πραγματεια του υιου του θεου, τοιαυτη και των ζωων η μορφη· και οποια η των ζωων μορφη τοιουτος και ο χαρακτηρ του ευαγγελιου. τετραμορφα γαρ τα ζωα, τετραμορφον και το ευαγγελιον και η πραγματεια του κυριου. και δια τουτο τεσσαρες εδοθησαν καθολικαι διαθηκαι τη ανθρωποτητι, μια μεν του κατακλυσμου του Νωε επι του τοξου, δευτερα δε του Αβρααμ επι του σημειου της περιτομης, τριτη δε η νομοθεσια επι του Μωυσεως, τεταρτη δε η του ευαγγελιου, δια του κυριου ημων Ιησου Χριστου.

It is not possible that the gospels can be either more or fewer in number than they are. For, since there are four zones of the world in which we live, and four principal winds, while the church is scattered throughout all the world, and the pillar and ground of the church is the gospel and the spirit of life, it is fitting that she should have four pillars, breathing out immortality on every side, and vivifying men afresh. From which fact, it is evident that the word, the artificer of all, he who sits upon the cherubim and contains all things, he who was manifested to men, has given us the gospel under four aspects, but bound together by one spirit. As also David says when entreating his manifestation: You you sit between the cherubim, shine forth.¹ For the cherubim, too, were four-faced, and their faces were images of the dispensation of the son of God. For it says: The first living creature was like a lion,² symbolizing his effectual working, his leadership, and his royal power; the second was like a calf,² signifying sacrificial and sacerdotal order; but the third had, as it were, the face as of a man,² an evident description of his advent as a human being; the fourth was like a flying eagle,² 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 that 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; and all things were made by him, and without him was nothing made.³ For this reason, too, is that gospel full of all confidence, for such is his person. But that according to Luke, taking up the priestly character, commenced with Zachariah the priest offering sacrifice to God.⁴ For now was made ready the fatted calf, about to be immolated for the finding again of the younger son.⁵ Matthew, again, relates his generation as a man, saying: The book of the generation of Jesus Christ, the son of David, the son of Abraham,⁶ and also: The birth of Jesus Christ was as follows.⁷ This, then, is the gospel of his humanity; for which reason it is, too, that a humble and meek man is kept up through the whole gospel. Mark, on the other hand, commences with the prophetical spirit coming down from on high to men, saying: The beginning of the gospel of Jesus Christ, as it is written in Isaiah the prophet,⁸ pointing to the winged aspect of the gospel; and on this account he made a compendious and cursory narrative, for such is the prophetical character. And the word of God himself used to converse with the patriarchs before Moses, in accordance with his divinity and glory; but for those under the law he instituted a sacerdotal and liturgical service. Afterward, being made man for us, he sent the gift of the celestial spirit over all the earth, protecting us with his wings. Such, then, as was the course followed by the son of God, so was also the form of the living creatures; and, such as was the form of the living creatures, so was also the character of the gospel. For the living creatures are quadriform, and the gospel is quadriform, as is also the course followed by the Lord. For this reason were four catholic covenants given to the human race, one prior to the deluge under Adam, the second being after the deluge under Noah, the third being the giving of the law under Moses, the fourth being that which renovates man and sums up all things in itself by means of the gospel, raising and bearing men upon its wings into the heavenly kingdom.

¹ Refer to Psalm 79.2.
² Refer to Revelation 4.7.
³ Refer to John 1.1, 3.
⁴ Refer to Luke 1.8-9.
⁵ Refer to Luke 15.11-32, the parable of the prodigal son.
⁶ Refer to Matthew 1.1.
⁷ Refer to Matthew 1.18.
⁸ Refer to Mark 1.1-2.

Victorinus, Commentary on the Apocalypse 4.3-4a:

Quattuor {animalia quattuor} sunt evangelia. primum, inquit, simile leoni, secundum simile vitulo, tertium simile homini, quartum simile aquilae volanti, {habentes} alas senas, in circuitu oculos et intus et deforis; et non cessant dicere, inquit: Sanctus, sanctus, sanctus, dominus deus omnipotens.

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, the fourth similar to an eagle flying, [each] having six wings, eyes roundabout both within and without. And, he says, they do not cease to say: Holy, holy, holy, omnipotent Lord God.

Sedentes XXIIII seniores habentes tribunalia XXIIII libri {sunt} prophetarum et legis referentes testimonia iudicii. sunt autem viginti quattuor patres, duodecim apostoli et duodecim patriarchae. animalia igitur quod differenti vultu sunt, hanc habent rationem.

The twenty-four seated elders who have twenty-four thrones are the books of the prophets and of the law, handing testimonies of judgment. They are, moreover, twenty-four fathers, twelve apostles and twelve patriarchs. In that, therefore, the animals are of different appearance, this is the reason.

Simile leoni animal evangelium cata Iohannem, quod, cum omnes evangelistae hominem factum Christum praedicaverunt, ille autem illum antequam descenderet et carnem sumeret deum praedicavit dicendo: Deus erat verbum, et quoniam tamquam leo fremens exclamavit, leonis vultum sustinet praedicatio eius. hominis Matheus enititur enuntiare nobis genus Mariae, unde carnem accepit Christus. ergo dum enumerat ab Abraham usque ad David et ab David usque ad Ioseph, tamquam de homine locutus est; ideo praedicatio eius effigiem hominis accepit. Lucas quoque {a} sacerdotio Zachariae offerentis hostiam pro populo et apparente sibi angelo dum enumerat, propter sacerdotium et hostiam ipsa conscriptio vituli tulit imaginem. Marcus, interpres Petri, ea quae in munere docebat commemoratus conscripsit, sed non ordine, et incipit prophetiae verbo per Esaiam praenuntiato.

The animal similar to a lion is the gospel according to John, because, since all the evangelists had preached that the Christ had become a man, he preaches that God had previously descended and assumed flesh, saying: The word was God, and it is because he exclaimed in the manner of a lion roaring that his preaching takes on the appearance of a lion. [In the figure] of a man Matthew strives to announce to us the genealogy of Mary, whence Christ received flesh. When, therefore, he enumerates from Abraham even to David and from David even to Joseph, he spoke as if of a man; thus his preaching recieves the effigy of a man. Luke, when he enumerates from the priesthood of Zacharias as he offers a sacrificial victim for the people, and from the angel who appears to him, on account of the priesthood and of the sacrificial victim this writing bore the image of a calf. Mark, the interpreter of Peter, having remembered the things that he taught in his duty wrote it down, but not in order, and began with the word of prophecy announced beforehand through Isaiah.

Incipiunt ergo sic dicendo. Iohannes: In principio erat verbum, et verbum erat apud deum, et deus erat verbum; haec facies leonis. Matheus autem: Liber generationis Iesu Christi filii dei filii David filii Abrahae; haec facies hominis. Lucas autem sic: Fuit sacerdos nomine Zacharias de vice Abia {et} mulier illi erat de filiabus Aaron; haec est imago vituli. Marcus incipit sic: Initium evangelii Iesu Christi sicut scriptum est in Esaia; advolante spiritu coeptum est, ideo volantis aquilae habet et effigiem.

They began, therefore, speaking thus. John [writes]: In the beginning was the word, and the word was with God, and God was the word; this is the figure of a lion. But Matthew [writes]: The book of the generation of Jesus Christ, the son of God, the son of David, the son of Abraham; this is the figure of a man. But Luke [writes] thus: There was a priest by the name of Zacharias, from the division of Abijah, {and} his wife was from the daughters of Aaron; this is the image of a calf. Mark starts off thus: The beginning of the gospel of Jesus Christ just as it was written in Isaiah; it begins with the spirit flying, thus it also has the effigy of a flying eagle.

From the Prologue by Jerome (the various prologues and prefaces by Jerome on the books of the Bible confuse me; this particular text is from the introduction called Prologus in Evangelia Quattuor in the Latin New Testament by Tischendorf, pages 8-9):

Haec igitur quattuor euangelia multo ante praedicta Hiezechielis quoque volumen probat, in quo prima visio ita contexitur: Et in medio sicut similitudo quattuor animalium, et vultus eorum facies hominis et facies leonis et facies vituli et facies aquilae. prima hominis facies Matheum significat, qui quasi de homine exorsus est scibere: Liber generationis Iesu Christi filii David filii Abraham; secundum* Marcum in quo vox leonis in heremo rugientis auditur: Vox clamantis in deserto: Parate viam domini; rectas facite semitas eius; tertia vituli, quae evangelistam Lucam a Zacharia sacerdote sumpsisse initium praefiguravit; quarta Iohannem evangelistam, qui adsumptis pinnis aquilae et ad altiora festinans de verbo dei disputat. cetera quae sequuntur in eundem sensum proficiunt: crura eorum recta, et pinnati pedes, et quocumque spiritus ibat ibant et non revertebantur, et dorsa eorum plena oculis, et scintillae ac lampades in medio discurrentes, et rota in rota, et in singulis quattuor facies. unde et apocalypsis Iohannis, post expositionem viginti quattuor seniorum qui tenetes citharas et fialas adorant agnum dei, introducit fulgora et tonitrua et septem spiritus discurrentes et mare uitreum et quattuor animalia plena oculis, dicens: Animal primum simile leoni, et secundum simile vitulo, et terium simile homini, et quartum simile aquilae volanti; et post paululum: Plena, inquit, erant oculis et requiem non habebant die ac nocte, dicentia: Sanctus, sanctus, sanctus, dominus deus omnipotens qui erat et qui est qui venturus est. quibus cunctis perspicue ostenditur quattuor tantum debere evangelia suscipi, et omnes apocriphorum nenias mortuis, magis hereticis quam ecclesiasticis vivis, canendas.

* Possibly a corruption for secunda.

That these four gospels then were predicted a long time beforehand by Ezekiel the volume [itself] proves, in which the first vision is described thus: And in the middle were four beings in the likeness of animals, and their countenance was the face of a man and the face of a lion and the face of a calf and the face of an eagle.¹ The first, the face of a man, signifies Matthew, who begins to write as if concerning a man: The book of the generation of Jesus Christ, son of David, son of Abraham;² the second³ [signifies] Mark, in whom the voice of a roaring lion is heard in the wilderness: A voice crying out in the desert: Prepare the way of the Lord; make his paths straight;⁴ the third [face], which fixes beforehand that Luke the evangelist would assume a beginning from Zachariah the priest,⁵ is of a calf; the fourth [signifies] John the evangelist, who disputes concerning the word of God by assuming the wings of an eagle and hurrying on to the heights.⁶ The rest of the things which follow help in this same sense. Their legs were straight, and their feet winged, and they went wherever the spirit went and were not turned away, and their backs were full of eyes, and sparks or torches were running about in the middle, and wheels within wheels, and the four faces separately.⁷ Whence also the apocalypse of John, after the exposition of the twenty-four elders who, having citharas and bowls, adore the lamb of God, introduces lightning bolts and thunderclaps and seven spirits running about and a sea of glass and four animals full of eyes, saying: The first animal was like a lion, and the second like a calf, and the third like a man, and the fourth like a flying eagle.⁸ And after a little bit it says: They were full of eyes and had no rest day or night, saying: Holy, holy, holy, omnipotent Lord God, who was and who is and who will be.⁹ By all of these things it is plainly shown that only four gospels ought to be accepted, and that all of the apocryphal [ones] are funereal dirges for the dead, more for heretics than for living churches.

¹ Refer to Ezekiel 1.5, 10.
² Refer to Matthew 1.1.
³ Reading secunda instead of secundum.
⁴ Refer to Mark 1.3.
⁵ Refer to Luke 1.5.
⁶ Shades of John 1.1.
⁷ These details derive from the rest of the vision in Ezekiel 1.
⁸ Refer to Revelation 4.7.
⁹ Refer to Revelation 4.8.

Pseudo-Athanasius, Synopsis of Sacred Scripture (Greek text from Migne, Patrologia Graeca 28, columns 432-433; English translation slightly modified from that of Stephen Carlson):

Ευαγγελια γαρ τεσσαρα εθεσπισαν ημιν οι ιεροι κανονες της αγιας καθολικης και αποστολικης εκκλησιας· το κατα Ματθαιαν, το κατα Μαρκον, το κατα Λουκαν, και το κατα Ιωαννην, κατα την προφητειαν της οπτασιας, ης εθεασατο Ιεζεχιηλ ο προφητης περι των τεσσαρων χερουβιμ. τεσσαρα γαρ ειδε χερουβιμ ουτος ο προφητης· τον εν ομοιον ανθρωπω, τουτεστι το κατα Ματθαιον ευαγγελιον· το δευτερον ομοιον μοσχω, τουτεστι το κατα Μαρκον ευαγγελιον· το αλλο ομοιον λεοντι, τουτεστι το κατα Λουκαν ευαγγελιον· το δε τεταρτων ομοιον αετω, τουτεστι το κατα Ιωαννην ευαγγελιον. παρα δε ταυτα τα τεσσαρα ετερον ευαγγελιον ουδεν.

For the sacred standards of the holy catholic and apostolic church foretold for us the four gospels, according to Matthew, according to Mark, according to Luke, and according to John, in accordance with the prophetic interpretation of the vision that Ezekiel beheld concerning the four cherubim. For this prophet saw four cherubim; one like a human, that is, the gospel according to Matthew; the second like a calf, that is, the gospel according to Mark; another like a lion, that is, the gospel according to Luke; and the fourth like an eagle, that is, the gospel according to John.* Besides these four there are no other gospels.

* Refer to Ezekiel 1.10; Revelation 4.7.

Το μεν ουν κατα Ματθαιον ευαγγελιον εγραφη υπ αυτου του Ματθαιου τη Εβραιδι διαλεκτω, και εξεδοθη εν Ιερουσαλημ, ηρμηνευθη δε υπο Ιακωβου του αδελφου του κυριου το κατα σαρκα, ος και πρωτος εχειροτονηθη επισκοπος υπο των αγιων αποστολων εν Ιεροσολυμοις.

The gospel according to Matthew was written by Matthew himself in the Hebrew dialect and was published in Jerusalem, but translated by James the brother of the Lord according to the flesh, who was appointed bishop by the holy apostles in Jerusalem.

Το δε κατα Μαρκον ευαγγελιον υπηγορευθη μεν υπο Πετρου του αποστολου εν Ρωμη, εξεδοθη δε υπο Μαρκου του μακαριου αποστολου, και εκηρυχθη υπ αυτου εν Αλεξανδρεια και εν Αιγυπτω και ιν Πενταπολει και Λιβυη.

The gospel according to Mark was dictated by Peter the apostle in Rome, but published by Mark the blessed apostle and proclaimed by him in Alexandria and in Egypt and in Pentapolis and Libya.

Το δε κατα Λουκαν ευαγγελιον υπηγορευθη μεν υπο Παυλου του αποστολου, συνεγραφη δε και εξεδοθη υπο Λουκα του μακαριου αποστολου και ιατρου· ωσπερ και πραξεις των αποστολων υπηγορευσε μεν ομοιως Πετρος ο αποστολος, συνεγραψατο δε ο αυτος Λουκας.

The gospel according to Luke was dictated by Paul the apostle, but written down and published by Luke the blessed apostle and physician, just as Peter the apostle also likewise dictated the Acts of the Apostles, but Luke himself wrote [them] down.

Το δε κατα Ιωαννην ευαγγελιον υπηγορευθη τε απ αυτου του αγιου Ιωαννου του αποστολου και ηγαπημενου, οντος εξοριστου εν Πατμω τη νησω, και υπο του αυτου εξεδοθη εν Εφεσω, δια Γαιου του αγαπητου και ξενοδοχου των αποστολων, περι ου και Παυλος Ρωμαιοις γραφων φησι· Ασπαζεται υμας Γαιος ο ξενος μου και ολης της εκκλησιας.

The gospel according to John was dictated by himself, the holy John the apostle and beloved one, when he was banished to the island of Patmos, and published by him in Ephesus through Gaius the beloved and host of the apostles, about whom Paul too, writing to the Romans, said: Gaius the host of me and the entire church greets you.*

* Refer to Romans 16.23.

Augustine, On the Consensus of the Evangelists 1.6:

Unde mihi videntur qui ex apocalypsi illa quatuor animalia ad intelligendos quatuor evangelistas interpretati sunt, probabilius aliquid attendisse illi qui leonem in Matthaeo, hominem in Marco, vitulum in Luca, aquilam in Ioanne intellexerunt quam illi qui hominem Matthaeo, aquilam Marco, leonem Ioanni tribuerunt. de principiis enim librorum quamdam coniecturam capere voluerunt,non de tota intentione evangelistarum, quae magis fuerat perscrutanda. multo enim congruentius ille qui regiam Christi personam maxime commendavit, per leonem significatus accipitur; unde et in apocalypsi cum ipsa tribu regia leo commemoratus est, ubi dictum est: Vicit leo de tribu Iuda. secundum Mattheum enim et magi narrantur venisse ab oriente ad regem quaerendum et adorandum, qui eis per stellam natus apparuit; et ipse rex Herodes regem formidat infantem, atque ut eum possit occidere, tot parvulos necat. quod autem per vitulum Lucas significatus sit, propter maximam victimam sacerdotis, neutri dubitaverunt. ibi enim a sacerdote Zacharia incipit sermo narrantis. ibi cognatio Mariae et Elisabeth commemoratur; ibi sacramenta primi sacerdotii in infante Christo impleta narrantur; et quaecumque alia possunt diligenter adverti, quibus appareat Lucas intentionem circa sacerdotis personam habuisse. Marcus ergo, qui neque stirpem regiam neque sacerdotalem vel cognationem vel consecrationem narrare voluit, et tamen in eis versatus ostenditur quae homo Christus operatus est, tantum hominis figura in illis quatuor animalibus significatus videtur. haec autem animalia tria, sive leo, sive homo, sive vitulus, in terra gradiuntur; unde isti tres evangelistae in his maxime occupati sunt, quae Christus in carne operatus est, et quae praecepta mortalis vitae exercendae carnem portantibus tradidit. at vero Ioannes super nubila infirmitatis humanae velut aquila volat, et lucem incommutabilis veritatis acutissimis atque firmissimis oculis cordis intuetur.

Whence it also appears to me that, of the various parties who have interpreted the living creatures in the apocalypse as signifying the four evangelists, those who have taken the lion to point to Matthew, the man to Mark, the calf to Luke, and the eagle to John have made a more reasonable application of the figures than those who have assigned the man to Matthew, the eagle to Mark, and the lion to John. For, in forming their particular idea of the matter, these latter have chosen to keep in view simply the beginnings of the books, and not the full design of the several evangelists in its completeness, which was the matter that should, above all, have been thoroughly examined. For surely it is with much greater propriety that the one who has brought under our notice most largely the kingly character of Christ should be taken to be represented by the lion. Thus is it also that we find the lion mentioned in conjunction with the royal tribe itself, in that passage of the apocalypse where it is said: The lion of the tribe of Judah has prevailed.¹ For in the narrative of Matthew the magi are recorded as having come from the east to inquire after the king and to worship him whose birth was notified to them by the star. Thus, too, Herod, who himself also was a king, is afraid of the royal child, and puts so many little children to death in order to make sure that the one might be slain.² Again, that Luke is intended under the figure of the calf, in reference to the preeminent sacrifice made by the priest, has been doubted by neither of the two [sets of interpreters]. For in that gospel the account of the narrator commences with Zachariah the priest.³ In it mention is also made of the relationship between Mary and Elizabeth.⁴ In it, too, it is recorded that the ceremonies proper to the earliest priestly service were attended to in the case of the infant Christ,⁵ and a careful examination brings a variety of other matters under our notice in this gospel, by which it is made apparent that the object of Luke was to deal with the part of the priest. In this way it follows further that Mark, who has set himself neither to give an account of the kingly lineage nor to expound anything distinctive of the priesthood, whether on the subject of the relationship or on that of the consecration, and who at the same time comes before us as one who handles the things which the man Christ did, appears to be indicated simply under the figure of the man among those four living creatures. But again those three living creatures, whether lion, man, or calf, have their course upon this earth; and in like manner those three evangelists occupy themselves chiefly with the things which Christ did in the flesh, and with the precepts which he delivered to men, who also bear the burden of the flesh, for their instruction in the rightful exercise of this mortal life. Whereas John, on the other hand, soars like an eagle above the clouds of human infirmity and gazes upon the light of the unchangeable truth with those keenest and steadiest eyes of the heart.

¹ Refer to Revelation 5.5.
² Refer to Matthew 2.1-18.
³ Refer to Luke 1.5.
⁴ Refer to Luke 1.36.
⁵ Refer to Luke 2.22-24.