v. 1. four angels. That is, four principal kingdoms, namely, of the Assyrians, and Persians, and Greeks, and Romans. And as in the former seals, after the manifold conflicts of the Church, he saw the joys of triumphant souls, so now, also, he is to prove by examples the victory over the preceding kingdoms of the world, who have now submitted to the Church of Christ, which is to follow the reign of Antichrist. For greater matters must of necessity be confirmed by greater proofs.
winds. These, in a manner, stifled all things by their might, and suffered no one to breathe of his own free-will. In “the earth” is signified the variety of provinces, in “the sea” of islands, in the trees” the different quality and condition of men. Otherwise: by the four angels are to be understood four winds, according to the prophecy of Daniel, who says, Behold the four winds of heaven strove upon the great sea, and four beasts came up from the sea.”
2. east. The Lord incarnate, Who is the Angel of the great counsel, that is, the Messenger of His Father’s St. Luke xvi. 19.! Dan. vii. 2. will, has visited us, “the day-spring from on high,” bearing the ensign of the cross, with which to seal His own in their foreheads.
voice. The “loud voice of the Lord” is the cry which is lifted up on high!, Repent ye, for the kingdom of heaven is at hand.”
8. Hurt not. From the time that the Lord suffered, not only was the dominion of the enemy who opposed Him destroyed, but that of worldly power too, as we both see with our eyes, and read of in the image which the stone from the mountain “broke in pieces.”
foreheads. For to this end was the empire of the nations broken up, that the face of the saints might be freely marked with the seal of faith, which these had resisted. For, again, the figure of the cross itself represents the kingdom of the Lord extending everywhere, as the old saying proves:—
‘” Behold the world four-square, in parts distinct,
To shew the realm of faith possessing all.” And not in vain was the sacred Name of the Lord, of four letters, written on the forehead of the High Priest, inasmuch as this is the sign on the forehead of the faithful, of which it is also sung in the Psalm “for the winefats,” “O Lord, our Lord, how wonderful is Thy Name in all the earth?” and the rest, until he says, “That thou mayest destroy the enemy and the defender.”
4. number. By this definite number is signified the innumerable multitude of the whole Church, which is descended from the patriarchs either by the lineage of nature, or the imitation of faith. For, he says?P, “if ye be Christ’s, then are ye Abraham’s seed.” And it tends to additional completeness, that the twelve also should be multiplied by twelve, and brought to a sum of thousands, which is the cube of the number ten, by which is represented the enduring life of the Church. And for this reason, too, it is often denoted by the number twelve, because throughout the foursquare world it subsists by faith in the Holy Trinity, for three times four are ten and two. Finally, also, when the Apostles were to preach the same faith to the whole world, twelve were chosen, as signifying by their number the mystery of their work.’
5. Judah. With good reason, he begins with Judah, from which tribe our Lord sprang; and has omitted Dan, from whom, as it is said, Antichrist is to be born; for it is written 9, “Let Dan become an adder in the way, a horned” serpent in the path, biting the horse-hoofs, that his rider may fall.” For he has not proposed to set forth the order of earthly generation, but according to the interpretation of the names the powers of the Church, which from present confession and praise is hastening to the right hand of eternal life. For this is the meaning of the name of Judah, who is placed first, and of Benjamin, who comes last. So, then, Judah is placed first, who is interpreted “confession,” or “praise;” for before the first step of confession no one reaches the height of good works, and unless we renounce evil deeds by confession, we are not fashioned in such as are good.
The second is Reuben, who is interpreted, “seeing the son.” That works are denoted in “sons,” the Psalmist testifies, when among the benedictions of the man who is blessed, he says with the rest, “Thy sons like olive-plants;” and below, “That thou mayest see thy sons’ sons.” For it is not, that he who fears the Lord cannot be blessed, unless he has begotten sons, and raised up grandsons, since a better reward awaits the faithful virgins; but in “sons,” he designates works, and in “sons’ sons” the fruits of works, namely, an eternal reward. Accordingly, after Judah there follows Reuben, that is, after the commencement of divine confession and praise, the perfection of action.
But because “we must through many tribulations enter into the kingdom of Godt,” after Reuben follows Gad, who is interpreted “temptation,” or, “girt.” For after the beginning of a good work, it is needful that a man should be proved by greater temptations, and be girt about for greater conflicts, that the strength of his faith may be approved. And so Solomon says, “My son, when thou comest to the service of God, stand in righteousness and fear, and prepare thy soul for temptation;” and the Psalmist also, “Thou hast girded me with strength unto the battle.”