And he built a platform over the entire house, etc. It signifies little towers that were made around the highest part of the roof of the house, lest anyone reaching higher spots might suddenly fall down. Moses commanded this to be done in every house that anyone would build. He said, “When you build a new house, you shall make a parapet for your roof, so that you do not bring bloodshed on your house if someone falls from it.” These platforms or little towers are called side structures above; where it was said, “He built platforms around the wall of the temple, on the walls of the house, around the temple and the oracle”; immediately it was added, “And he made sides around it.” In these sides, indeed, we understand that divine protections are designated, which assist us daily, laboring still in this world and striving towards higher things as much as we can, so that we do not fail. We should understand this place according to its form, but with the distinction that in this life, amid frequent temptations from the enemy or obstacles from our own frailty, we are defended by the constant gift of divine grace so that we do not fall. In that other life, however, which the highest roof of the temple, as we have taught above, signifies, we are so fortified by the grace of present protection that we neither wish to sin anymore, nor can we, nor are we affected by any fear of death, pain, or tempting adversary. Concerning the present helps from the Lord, as from the sides of the platforms, the Lord Himself says, speaking of His people: “He called upon me, and I will hear him and glorify him.” But concerning the future grace with which that heavenly city is illuminated, the prophet says to the same city: “Praise the Lord, O Jerusalem,” and so forth to: “He makes peace in your borders.” But this platform is rightly remembered to be five cubits high in the roof of the house of the Lord, because in that homeland, the presence of divine brightness fills us so that our sight, hearing, smell, taste, and touch have nothing sweet except to love the Lord our God with all our heart, with all our soul, and with all our strength; and to love our neighbor as ourselves. And he covered the house with cedars. Here it refers to the very highest roof of the house, that is, the platform that was placed on top of the highest beams. The temple, like the tabernacle, did not have a peak at the top but was flat, as it is customary for all builders in Palestine and Egypt to construct houses this way.
But this very framework, with which the house and ceilings are covered, signifies the eminent men in the glory of resurrection, and those who attain the pinnacle of virtue with unparalleled sanctity; of one of whom it is said: Among those born of women there has not arisen anyone greater than John the Baptist (Matt. XI). If you wish to know the magnitude of his comparison, hear what the Angel said to his father: He will go before the Lord in the spirit and power of Elijah (Luke I). And he built the walls of the house inside with cedar panels, from the floor of the house to the top of the walls, and covered the ceilings with wood. The inside of the house was lined with cedar. For externally the stone itself, of which it was made, shone with such brilliance as if it were covered with a white stone. According to mystical senses, the walls of the temple are the people of the faithful, from whom the universal Holy Church consists, whose expansion through the world the width of the walls indicates, and the hope and all intention directed towards heavenly things the height indicates. Or certainly the height of the wall, which consists of the orders of stones placed one upon another, designates the state of the present Church; where the elect, all built upon the foundation of Christ, succeed in order over the course of times in succession, supporting one another, fulfill the law of Christ, which is love. For as those who are now taught by preceding teachers, in turn teach others, as in orders laid upon one another like living stones in the house of God, they are carried by the steadfastness fixed by others, so that they themselves suffice to carry others unto the last, who will be born at the end of the world, the righteous; who, as if placed at the top of the house of God, are taught and carried by others, but do not have those they would teach, or whose frailty they should tolerate; who indeed are covered with cedar panels within, when the hearts of the faithful overflow with the love of virtue. For as we have taught above, the nature of cedar typically denotes perfect men; so also in appropriate places, it not unjustly designates the height of virtues by which that same perfection is attained. But all things are covered with wood, from the floor of the house to the top of the walls, and to the ceilings, when the elect from the rudiments of faith to the perfection of good action, and up to the entry into the heavenly homeland, do not cease to labor in good works, as from the first just to the last, in the consummation of the age, all strive for virtues, by whose merit they can rightly declare, for we are a pleasing aroma of Christ to God in every place. And he covered the floor with pine boards. This is more fully explained in the book of Chronicles, where it is written: He also spread the floor of the temple with the most precious marble, laid with great beauty (2 Par. III). Whence it is evident that he did not place the pine boards, with which he covered the floor, on the ground; but first spread it with marble, and then placed the boards on top, and added gold over these two, as is read in the following: For just as the height of the wall rising on high, and reaching up to the ceilings, signifies the progress of virtues by which the elect attain to the heavenly kingdom, or certainly the very choirs of the elect succeeding one another through changing times, so the equality of the floor justly demonstrates their concordant lowliness, by which, placed in temporal life, they interact socially with one another as dictated by love. For that floor, laid with the most precious marble, with great beauty, and the same marble soon covered with pine boards; for indeed the life of the just must first be fortified in the heart with the firmness of faith, and then adorned in work by the breadth of spiritual virtues; otherwise, what benefit would the decoration of the most precious marble covered by wood boards have, if it did not silently signify something mystical, and teach that the amplitude of good works must be supported by the strength of undefiled faith? Pine, because of its height and durable strength, not inappropriately signifies the mind of the elect, despising the lowest desires of the mind, always intent on heavenly contemplation, and excelling in the virtue of patience. The gold panels, which are placed over the marble and pine boards, is the breadth of charity itself, from a pure heart and a good conscience, and unfeigned faith; which, as gold is more precious than the other metals, so it shines with singular light among the other virtues in the temple of God. Hence well does the Apostle, when he enumerated many goods of virtues, which must be kept by those humble in heart, as the ornament of the floor, saying: Clothe yourselves therefore, as the elect of God, holy and beloved, with compassion, kindness, humility, patience, meekness, bearing with one another, and forgiving each other, if anyone has a complaint against another: even as Christ forgave us, so also should you do (Coloss. III); suddenly, as if adding the covering of gold from above, he subjoined: Above all, have charity, which is the bond of perfection.
Chapter X. On the specific measurement of the temple itself and the oracle. He also built with cedar boards of twenty cubits, etc. He speaks of the western rear side of the temple. For the temple had an entrance from the rising of the sun, and the interior house from the setting, which is the Holy of Holies. But when he says that the boards, which separated the interior house from the exterior, were built from the floor up to the upper parts, he does not mean up to the ceilings which were thirty cubits suspended high from the floor, as said above, but only up to twenty cubits in height, as it is clearly read in the following. The remaining part above the boards was open and empty up to the ceilings of ten cubits in height, and twenty cubits in length, according to the width of the house, through which naturally the smoke of the burning incense used to ascend into the Holy of Holies and penetrate to cover the Ark of the Lord (Heb. IX). In this distinction of the house of the Lord, a mystical figure is revealed, and with the apostle explaining, it is as clear as light, because the first house, into which the priests always entered, completing the duties of sacrifices, represents the present Church, where we daily offer sacrifices of praise to the Lord, attending to pious works. The inner house, which was made at the back part of the temple, is the life promised to us in the heavens, which is indeed more inward compared to this current life of our exile; for in the presence of the highest King, the perpetual celebration of blessed angels and humans takes place there. Hence it is well and rightfully said to the deserving servant: Enter into the joy of your Lord (Matt. XXV). But it is later in time, because after the labors of this present age, we are led to enter it. The boards, however, which divide both houses from each other, are the barriers of heaven, whose opening we daily long for, and, as much as the Lord grants, with constant piety, we knock until they open and we are allowed to enter: where, even if we are not yet permitted to enter before the dissolution of the bodies, we nonetheless have an open door to the divine mercy, through which we may send ahead the incense of our prayers, almsgiving, fasting, and other works. Hence it is that the cedar wall of the interior house had a door in its upper parts throughout the whole length, through which the smoke of the incense would enter; because the eyes of the Lord are open over His house day and night, and His ears attentive to the prayers of His servants, and this through the entire width of the Church spread throughout the world. The altar of the incense, which indeed stood in the exterior house but near the door of the interior house, was a type of the perfected just ones, who, though retained in the world by their bodies, are wholly lifted to heavenly things with all desire, and, like incense, emit rising smoke into the Holy of Holies, for burning with heavenly love, by frequent calls of prayers, they knock at the ears of their Creator.
And it finds the door widely open with the smoke of incense above because the more pure each one is on earth, and as if residing closer to the heavenly homeland, the sooner they receive all that they ask for from the Lord. Moreover, the inner house was made 20 cubits long, because of the mystery of the twin love, of which we spoke above, which in this meanwhile life illuminates the minds of the elect to the greatest extent, but in that homeland, when the works of other virtues cease, it alone reigns perpetually. Furthermore, the temple itself was 40 cubits, in front of the oracle. We said the temple itself typified the Church; whence it was rightly 40 cubits: this number is often placed in significance of the present labor of the faithful, in the same way that fifty is in the significance of future rest and peace. For the precepts are contained in the number ten, through the observance of which we arrive at life. Equally, ten signifies that very eternal life which we desire and labor for. The world, too, is quadrangular, in which we fight for acquiring that same life. Whence the Psalmist, seeing the Church to be gathered from the nations, said: He gathered them from the regions, from the rising and setting of the sun, from the north and the sea (Psalm 106). Ten multiplied by four makes forty. Hence the people, liberated from Egypt, exercised many labors in the desert for forty years, in the figure of the present Church, and at the same time was refreshed with heavenly bread, and thus finally arrived at the long-promised homeland. For it is tried in temptations for forty years, to denote the bearers of the Church, who sweat to observe God’s law throughout the world: it is fed with manna from heaven for those same forty years, to show that the very sufferings which the Church endures are to be alleviated by the hope of heavenly reward, that is, eternal beatitude: where those who now hunger and thirst for righteousness will be filled; and as the same Church sings to its Redeemer God: But I shall appear before you in righteousness; I will be satisfied when your glory is manifested (Psalm 17). Thus, the people of God are both afflicted by adversities and refreshed with manna; so that the word of the Apostle is fulfilled: Rejoicing in hope, patient in tribulation (Rom. 12). In this figure, our Lord also fasted for forty days before his death in the flesh (Matt. 4): he also feasted with his disciples for forty days after his resurrection in the flesh, appearing to them with many proofs, and speaking of the kingdom of God, and eating together. By fasting, he showed our labor within himself, but by eating and drinking with his disciples, he showed his consolation within us. By fasting, he seemed to cry out: Take heed to yourselves, lest your hearts be weighed down with carousing and drunkenness, and the cares of this life (Luke 21): but by eating and drinking, he seemed to cry out: Behold, I am with you all the days, even to the consummation of the age (Matt. 28); and again he said: I will see you again, and your heart shall rejoice, and your joy no one will take from you (John 16). For while we tread the way of the Lord, we both fast from the emptiness of this present age and are refreshed by the promise of the future, not setting our heart here, but feeding it on high there.
CHAPTER XI. That the whole house may be adorned with cedar and gold. And the whole house was adorned internally with cedar, etc. We have spoken about cedar, that it signifies the insurmountable beauty of virtues. By this wood, the whole house of the Lord is adorned internally when the hearts of the righteous shine with the love of good works alone. The house of the Lord has carvings and crafted joinings in cedar boards when each of the elect connect themselves to each other with the most beautiful bond of charity; so that although the multitude of the faithful is innumerable, yet they are rightly said to have one heart and one soul for the fellowship of common faith and love (Acts 3). For the carvings, which were placed at the joinings of the boards so that one panel was made from all, are the offices of charity, by which holy brotherhoods are connected to each other and composed into one house of Christ throughout the whole world. This house also has prominent engravings when the saints do not hide their works of virtues clandestinely, but manifestly present them to everyone, showing how they live and what they do as examples of living, just as the apostle Paul did, who not only showed how much he excelled by preaching Christ to the Gentiles and suffering for Christ, but also declared in his letters to the Churches how many dangers he endured for Christ and how many revelations he was elevated by Christ, who did not hesitate to say to his listeners: Be followers of me, even as I also am of Christ (1 Cor. 11). What else does he show in the house of the Lord but prominent engravings, since he provided himself as imitable to all by the singular height of his virtue? Everything was adorned with cedar boards, and no stone could be seen on the wall. And the stones of the wall or pavement, the boards, and the gold, all signify the life of the saints in the Church. However, when they are placed together with distinction: the living stones are the saints, glued together in one and the same rule by the strength of faith; the cedar or fir boards are the saints connected by the breadth of various virtues, according to the gifts of the Holy Spirit in one and the same faith; the gold plates are the eminent saints, having the charity of knowledge, and rejoicing together with this most pleasing splendor. The blessed apostle comprehended these three in one sentence, saying: For in Christ Jesus neither circumcision nor uncircumcision has any power, but faith which works by love (Gal. 5). The stone held the figure of invincible faith, the cedar of fragrant action, the gold of transcendent love. The stone wall is adorned with cedar boards when the profession of faith is adorned with good works, lest it be judged idle or dead without works. But because the law was written on stone, the doctrine of the Gospel was confirmed by the wood of the Lord's passion, hence the people were circumcised with stone, we are consecrated on the forehead by the sign of the cross. Not incongruously, the stone walls of the temple and the pavement of precious marble can bear the type of those who lived faithfully and perfectly in the law; the cedar or fir boards can indicate the just of the New Testament, who, willing to follow the Lord, deny themselves, and taking up their cross daily, follow him. And since the common glory of the supernal reward remains for the just of both times, a threefold appearance of gold plates is joined to the stones and precious wood.
Nor should it seem contradictory, what we said above, that the portico which was in front of the temple bears the figure of the faithful of ancient times; but the temple itself, of those who came into the world after the time of the Lord's Incarnation; and furthermore, that the inner house figures the joys of the heavenly kingdom, which are given to both the righteous; now let us say that the stone walls designate the ancient people of God, the cedar boards the new, and the golden plates, the rewards of both in heaven, since the same temple walls, both in the portico, and in the temple itself, and in the Holy of Holies were equally made of stones, wood, and gold. For the repetition of the same figures in diverse matters is manifold. But this must also be said, that there were many, both under the law and before the written law, who served the Lord lawfully, not killing, not fornicating, not stealing, not bearing false witness, honoring father and mother, and loving their neighbors as themselves. These belonged to the stone walls of the portico. There were others, who with greater perfection, having left the business of the world, and taken up their cross, followed the Lord, who, as the Apostle says: "experienced ridicule and beatings, moreover bonds and imprisonment, were stoned, were sawn asunder, were tempted, were slain with the sword; they wandered about in sheepskins and goatskins, being destitute, afflicted, tormented, of whom the world was not worthy" (Heb. XI). Those who led an evangelical life before the manifested times of the Gospel, what did they shine with, except as cedar boards in the portico before entering the temple? Both of whom, since the same heavenly kingdom receives them in common, although in distinct mansions, are adorned with gold internally, like the portico of the temple after the stones and cedar. However, there are many at this time, who content with the legal precepts that we have mentioned above, believe it sufficient for themselves if they may deserve to come to life. There are others who striving for perfection, having sold all that they have, follow the Lord, mindful of his promise, in which he foretold not only life, but also a special honor to be given to such in the resurrection: "Truly I say to you, that you who have followed me, in the regeneration, when the Son of Man will sit on the throne of his glory, you also will sit on twelve thrones, judging the twelve tribes of Israel" (Matt. XIX). These pertain figuratively to the walls of the temple made of white stone, those to the cedar boards, both awaiting from the Lord the rewards of eternal light, as if golden plates with which to be adorned. In the hidden places of the temple there are precious stones, there are boards of aromatic wood, both covered with gold; because both those who walked undefiled in the law of the Lord, and those who received perfectly the grace of the Gospel, equally enjoy eternal life. Moreover, he had made an oracle in the middle of the house in the inner part, to place there the ark of the covenant of the Lord. This was previously explained preemptively, that the oracle, that is, the sanctuary of the Holy of Holies, would signify the mysteries of the heavenly homeland, with the ark of the covenant representing the Lord Savior, in whom alone we have a covenant of peace with the Father; who after his resurrection, ascending into heaven, placed the flesh which he assumed from the virgin at the right hand of the Father. Furthermore, the oracle had twenty cubits in length, and twenty cubits in breadth, and twenty cubits in height. It signifies the cedar wall, which separated the oracle, that is, the Holy of Holies from the outer temple, as we also said above. Therefore, the oracle, where the ark was, had twenty cubits in length and breadth and height, that is, in a square; because in that heavenly homeland, where the eyes of the saints see the King in his beauty, only the charity of divine and fraternal grace shines through all; which is also established by the present words, when it is said: "And he covered it and overlaid it with pure gold"; which is plainly to say, that the walls of the heavenly city are filled with the grace of charity.
CHAPTER XII. How the altar of the oracle is covered with cedar and gold. He also covered the altar with cedar. He refers to the altar of incense, which was before the oracle, about which it is added a little later: But he also covered the entire altar of the oracle with gold. From this it is understood that the same altar was indeed made of stone, covered with cedar, and then overlaid with gold. This typically signifies the life of perfected righteous men, who are as if placed near the oracle; because having forsaken lower delights, they devote all their care solely to the entrance of the heavenly kingdom. Hence it is fitting that on this altar no flesh of victims was burned, but only incense; because such men do not need to still slay the sins of the flesh and the enticements of thoughts within themselves, but they offer only the scents of spiritual prayers and heavenly desires, through the fire of eternal love in the presence of their Creator. What stone, cedar, and gold signify in this altar can be easily understood from those things which were said earlier. He also covered the house before the oracle with purest gold, and affixed the plates with golden nails. We have said that the house before the oracle holds the type of the present church, where we so burn with the love of our Redeemer that we are not yet able to see Him face to face. Hence this house was aptly covered with the best gold, but was separated by an intervening wall from the oracle. For it is called an oracle when either divine or angelic speech is granted to men with the revelation of some secrets. Hence it is fitting that the oracle is made in hidden places, that is, in the inner house, because in the heavenly homeland both the vision and speech of angels, and the very presence of God will be revealed to us; according to what the Truth itself promises to those who love Him, saying: But he who loves Me will be loved by My Father, and I will love him and manifest Myself to him (John XIV); and again: The hour is coming when I will no longer speak to you in proverbs, but will tell you plainly about My Father (John XVI). Therefore, the house before the oracle is covered with gold, because the perfected righteous in this life, where they can neither hear nor see the Father plainly yet, adorn their faith and the work of justice with divine love, through which they may deserve perfect vision and full knowledge of God. The golden plates with which the house was covered are the various acts of piety which pure love displays in the service either of its Creator or of fraternal necessity. The golden nails with which the plates were affixed are the very precepts of charity or the promises of eternal glory, through which, in the practice and pursuit of virtue, we are kept from failing, by the grace of Christ given. Hence it is well written about these nails in the Book of Chronicles: But he also made golden nails, so that each nail weighed fifty shekels (2 Chronicles 3).
For the number fifty is often used in the Scriptures to symbolize the remission of sins, the grace of the Holy Spirit, and eternal rest. This is because the fiftieth Psalm is one of penance and remission, the fiftieth year is the jubilee year, and on the fiftieth day after Easter, the Holy Spirit came and consecrated the primitive Church. Additionally, each nail, which fastened the golden plates to the walls of the house of the Lord, was made of fifty shekels, symbolizing that the divine words, by which we advance in the love of good works and are preserved, promise us the forgiveness of sins, the grace of the Holy Spirit, and eternal rest in the future. These are the nails of love. There are also other nails of fear, by which beginners, not yet reaching perfection, mortify the enticements of carnal vices and pleasures. These are the words of truth, whose instruction teaches us to crucify our flesh with its vices and concupiscences, which the prophet desired when he said: "Crucify my flesh with the nails of your fear, for I feared your judgments" (Psalm 118). When he reached perfection, he spoke of the nails of love: "But as for me, it is good to be near God" (Psalm 73). And there was nothing in the temple that was not covered with gold. He also covered the entire altar of the oracle with gold. Previously it was stated about the altar, but these things are more fully explained in the book of Chronicles, where it is shown that the porch, which was before the front of the temple, was gilded on the inside, and the upper chambers were also covered. Here the mystery's figure is evident: the whole Church, both in this age and the future, abounds in the gift of charity, surpassing other virtues that are pleasing to God and, singularly, appears prominently. The porch before the temple was gilded because the fathers of the Old Testament pleased God through charity. The temple was gilded because this same charity of God is poured out in our hearts by the Holy Spirit, who was given to us. The inner house was gilded because in the heavenly homeland, charity alone reigns. But there more truly and securely, for God Himself, who is charity, is seen; there more certainly, for the Mediator between God and men, who alone is privy to the Father's secrets, is always beheld like the Ark of the Covenant. That the upper chambers are also covered with gold refers to the same meaning. Just as the inner house of the Holy of Holies, where the Ark of the Covenant was, signifies the life of the saints in the presence of their Creator and Redeemer, as the Psalmist says: "You hide them in the secret of your face from the disturbance of men" (Psalm 31); so too, the upper chambers signify the same life being in the heights, that is, in heaven, and not in this world, as the Apostle says: "Seek the things that are above, where Christ is seated at the right hand of God. Set your minds on things above, not on earthly things."
CHAPTER XIII. On the construction of the Cherubim. And he made two Cherubim in the oracle, etc. Cherubim, as the prophet Ezekiel clearly declares, is a term of angelic dignity, and in the singular is called Cherub, in the plural Cherubim. Hence, the Cherubim figures made in the oracle can aptly be understood to represent the angelic ministries, which always attend their Creator in the heavens. These are rightly said to be made from olive wood, because angelic powers, anointed with the grace of the Holy Spirit, never wither away from the love of God. For they, together with us, partake of Him of whom the prophet says in praise of Christ: “God, your God, has anointed you with the oil of gladness above your companions” (Psalm 44). They are figuratively made from olive wood because He who created them filled them with heavenly wisdom. Hence, they are called Cherub, which in Latin is interpreted as “multiplied knowledge” or “multitude of knowledge.” They are ten cubits in height because they enjoy the tenfold measure of eternal life, having the inviolable image of their Redeemer within them, preserving holiness, righteousness, and truth perpetually as they received from their first condition. A denarius indeed consists of ten obols and is accustomed to contain the name and image of Caesar. Therefore, the figure of the heavenly kingdom excellently fits, where the holy angels always remain in the image of their Creator, to which they were made, and the elect humans receive back His image, which they lost by sinning. For we know, he says, that when He appears, we shall be like Him, for we shall see Him as He is (1 John 3:2). One wing of a cherub was five cubits, and the other wing of the cherub was five cubits, that is, having ten cubits from the tip of one wing to the tip of the other wing. When wings are placed in the figure of holy men, they signify their virtues, by which they always soar to the heavens and delight in having their conversation in them. However, when wings are placed in the signification of angels, what is more fitting than the grace of their perpetual and unfailing happiness, by which they always persist in their Creator’s ministry in the heavens? Or certainly because they are endowed with the lightness of spiritual nature, so that wherever they wish, they reach almost as if flying, and they are depicted with wings here, and shown to the prophets with wings. It is well said that one wing of a cherub was five cubits, and the other wing of a cherub was five cubits; because angelic virtues keep the law of God, which is described in five books, with tireless devotion, namely by loving God and their Lord with all their strength, and loving neighbors as themselves. For the fullness of the law is charity. Their neighbors are both the angelic spirits among themselves, and the elect humans as their equally fellow citizens. Hence, each wing is said to be of the same measure, because they desire our company ascending to God with the same devotion they love each other in God. Thus, together, the wings complete ten cubits as the angels rejoice in their Creator’s presence in the exercise of twin charity. The second cherub was also ten cubits, the same measure, and there was one work in the two cherubim.
There were two cherubim made to signify the fellowship of the same charity, about which we speak, because charity cannot exist among less than two. Hence, the Savior took care to send two disciples to preach, so that he might silently teach that the virtue of love must be held above all works by those who proclaim the word of faith. The two cherubim were of one measure and work, because there is no disparity of wills or thoughts in that upper country, where all are equally enlightened and glorified by the vision and presence of God. And he placed the cherubim in the midst of the inner temple. The cherubim extended their wings, and one wing of the cherub touched one wall, and the wing of the second cherub touched the other wall. The other wings touched each other in the middle of the temple. It is clear from these things which have been said why the cherubim are placed in the midst of the inner temple, whose abode is always in the heavens. The cherubim extended their wings as if to fly, because angelic spirits always have their minds ready for the service of the divine will. But that one wing touched the wall, and the wing of the second cherub touched the other wall, pertains to the administration of charity which the angels show us. That the other wings touched each other in the middle of the temple expresses that grace of love by which they embrace each other. It follows well, "He also overlaid the cherubim with gold," because the Creator exalted their nature with immortal love, and filled their minds with the true light of love and humility. It is certainly noteworthy that when Moses made the tabernacle, he also made two golden cherubim, which he placed on the atonement cover, which was above the ark. Solomon, however, added two others, greater ones, which he placed in the temple, under whose wings he placed the ark in the middle with the atonement cover and the former cherubim. Thus it happened that there were two cherubim indeed in the tabernacle, but four in the temple. Both pertain to one and the same meaning. But the work was splendidly repeated and through Solomon, to be typically taught, that the Church, multiplied through the Incarnation of the Lord, should broadly expand the sublimity of the heavenly citizens to the nations. Therefore, they praise the Creator for the gift of blessedness granted to them, so that they also rejoice about our rescue and introduction to the same blessedness. For they extend their wings toward each other over the ark, when they refer to the praise of the Lord Savior any good they have received. They extend their other wings to the walls of the oracle, when they rejoice in seeing holy men among them and touch them as if with the tips of their wings, exulting that they have been companions and imitators of their purity in this life. Moreover, they touch the two walls equally with their wings, because they have the faithful of both peoples, namely Jews and Gentiles, as co-possessors of the heavenly hall with them. Not that there is any local distinction between the two peoples in that country, but because the joy of internal blessedness is greater due to the fellowship of united brotherhood. Therefore, the cherubim extend their wings to each wall of the oracle, because rejoicing in the heavenly country, they also delight in the vision of the just of both peoples, encouraging praise of their Creator through their glory. Not only do the heavenly hosts rejoice in the happiness of those righteous men whom they have with them inside, but they also show diligent care for us, who are still placed outside and cry to the Lord from the depths. Hence it is well written about the same cherubim in the Book of Chronicles: "They stood with outstretched feet, and their faces were toward the outer house." The cherubim stood with outstretched feet because they never deviated from the path of truth on which they were placed as soon as they were created. The angels have their faces toward the outer house because they desire to bring us, rescued from this wretched pilgrimage, to their fellowship. Thus, they stood with outstretched feet, extended their wings to the gold-covered walls of the oracle, and had their faces turned toward the outer house, because the angels keep their perpetual innocence, rejoice in the blessedness of holy souls in heaven, and do not cease to assist the elect whom they still see as pilgrims on earth, until they also bring them to the heavenly country. For all are ministering spirits, sent to serve for the sake of those who inherit salvation.
The two cherubim can also symbolize the two Testaments; indeed, the cherubim were made in the oracle, because in the counsel of divine providence unfathomable and incomprehensible to us, it was decreed before the ages when, and how, and by what authors, sacred Scripture would be composed. They were made of olive wood because through men of mercy, whose works of piety have not been lacking, through men enlightened by the anointing of the Holy Spirit, the divine books have been written. They were made of olive wood because they give us the light of knowledge, helped by the flame of God's charity, which is poured into our hearts by the Holy Spirit. They were ten cubits high, because they proclaim that God should be served through the observance of the Decalogue; and they show that those who serve God faithfully will receive the reward of the eternal kingdom. They have twin wings, which declare that the Testaments have always aimed for the heavens with tireless resolve through both hardships and prosperity; because this is what they demonstrate should be done by their listeners. One wing of a cherub is five cubits, and the other wing of a cherub is also five cubits; because in the entire variation of passing days, the saints extend all the senses of their body in service to their Creator, always having their eyes on the Lord, desiring to hear His voice of praise, and to recount all His wonders, holding His words sweet in their mouths, sweeter than honey and the honeycomb, running in the odor of His ointments, and as long as there is breath in them, and the Spirit of God in their nostrils, not speaking iniquity with their lips, nor uttering foolishness with their tongue. And so, advancing through the armor of righteousness on the right and on the left, they come to the reception of the heavenly denarius, which the supreme householder promised to the cultivators of His vineyard. And in the two cherubim there was one work, because the writers of both instruments served God with the same chastity of work, and the devotion of charity, proclaiming with one and harmonious voice and faith. And indeed, the New Testament narrates the events of the Lord’s incarnation, passion, resurrection, ascension, the calling of the Gentiles, the rejection of the Jews, and the multifaceted tribulation of the Church; the Old Testament rightly understood, truly proclaimed these things as to be done. Therefore, the coming of the Antichrist, the end of the world, the day of the final judgment, and the eternal glory of the good, and the punishment of the reprobate, both Testaments confirm with concordant truth. Therefore, the inner wings of the cherubim touching each other over the ark signify that both Testaments agree with equal attestation concerning the Lord. Likewise, with their outer wings, one touches one wall, the other the other wall, because the Old Testament was specifically written for God's ancient people, but the New Testament was for us who came to faith after the Lord’s Incarnation: and we are rightly compared to the second wall, that is, the northern, to whom, after the cold and darkness of idolatry, the light of truth was given to know. For although the early Church flourished greatly from the Jews, and all Israel is believed to be saved towards the end of the world, yet many faithful of this time are gathered from the Gentiles to receive the sacraments of the Gospel; to whom also it has been divinely granted to know with the eyes of their hearts revealed, that the letter of the Old Testament is full of the mysteries of evangelical grace. The cherubim have their faces turned to the outer house, because the divine books were made for us who still stand outside, not in reality but in hope being saved; because their writers, now reigning with the Lord, and praising Him in the heavens, care for our salvation, and intercede with His mercy for our errors. The cherubim are surrounded by gold, because the authority of the Testaments is confirmed by the illustrious works of their writers. With the manifest knowledge of divine Scriptures spread through the world and the internal glory of the heavenly hosts (for both the cherubim, as we have said, signify both angels and Testaments), many began to be converted to the faith and abound in good works, whence it is aptly added:
CHAPTER XIV. As the walls are sculpted, and the pavement is covered with gold. And he sculpted all the walls of the temple around, etc. All the walls of the temple around are the peoples of the holy Church, which, being placed on the foundation of Christ, have filled the circumference of the whole world, and the building of faith begun, with the daily addition of new members as if by the addition of precious stones, does not cease to grow. These walls are sculpted with various carvings, when to one is given through the Spirit the word of wisdom, to another the word of knowledge, according to the same Spirit; to another faith in the same Spirit, to another the grace of healings in one Spirit, to another the working of miracles, to another prophecy, to another the discernment of spirits, to another kinds of tongues, to another the interpretation of tongues. And when we come to those virtues which we can all possess—charity, joy, peace, long-suffering, patience, kindness, goodness, faith, modesty, continence, and the other fruits of the Spirit—what are they but the carvings of the walls of the temple, since they are the ornaments of the hearts of the people of God. The same walls are also sculpted with a lathe, as the faithful with a ready mind are strong to do all things which the Lord has commanded, to endure all things which He permits, saying from the heart at all events that occur: "I will bless the Lord at all times" (Psalm 34); and "My heart is ready, O God, my heart is ready; I will sing and give praise to the Lord" (Psalm 56). They are sculpted with a lathe when they apply themselves so much to virtues that they can be turned aside from their course by no dangers of surrounding things, nor by any enticements. Because the lathe excels in speed above other arts, and sets a rule for itself by which it completes its work without error, rightly by this the holy life of the saints is signified, which is always ready for the service of divine will and has learned to fulfill it without deviation from long practice in virtues. Wherefore the holy Church, admiring the virtues of her spouse and Redeemer in the Song of Songs, said: "His hands are golden, full of hyacinths" (Cant. 5). His hands are indeed golden, because appearing in the flesh, the sanctities and miracles which He willed, without any delay of dallying, without any winding of errors, the power and wisdom of God accomplished. They are full of hyacinths, because what He commanded to be done outwardly by word, He inwardly granted to be more fully accomplished by divine power. They are full of hyacinths, because He referred all the things that He did to the glory of the Father, because by the works which He did, He raises our minds to seek the heavenly things.
Therefore, all the walls of the temple around are carved with various engravings and turned with a lathe, as the Church throughout the world devotes itself with prompt devotion to the execution of spiritual virtues without any error whatsoever, where it is well said: And he made on them cherubim and palm trees, and various pictures, as if they were protruding from the wall, and coming out. For Solomon makes cherubim on the walls of the temple when he grants his chosen ones to direct their lives according to the rule of the Holy Scriptures, in which there is a multitude of knowledge. He makes cherubim when he teaches them to imitate, as far as their capacity allows, the chastity of angelic life in this world, which is especially done by vigils and divine praises, by sincere love of the Creator and neighbor. He makes palms when he impresses the memory of eternal retribution in their minds, so that they may less turn away from the summit of righteousness, which they always have before the eyes of their heart: he makes various pictures, as if protruding from the wall, and coming out, when he grants the faithful the many works of virtues; for example, the bowels of mercy, kindness, humility, patience, modesty, bearing with one another, and forgiving one another, but above all these, to have charity, which is the bond of perfection. And when these virtues have come into such a habit among the chosen that they seem to be naturally implanted in them, what else are the pictures of the house of the Lord protruding as if they were coming out of the wall? For they no longer learn the words and works of truth from others externally, but rooted and prepared from the depths of their hearts, they bring forth what is to be done or taught. And he covered the floor of the house with gold inside and outside. Inside and outside, in the oracle and in the very temple, he signifies. But we have said above that the evenness of the pavement signifies the humble concord of holy brotherhood; where there are Jews and Gentiles, barbarians and Scythians, free and slaves, nobles and ignobles, all boast that they are brothers in Christ, that they all have the same Father who is in heaven. For no one may doubt the most concordant humility of the heavenly citizens. Therefore, Solomon covered the floor of the house with gold inside and outside, because our peaceful King has perfectly and fully filled both the angels and the souls of the righteous in heaven with the gift of love, and has set apart from the vileness of other mortals those wandering in this world as citizens of the same heavenly homeland with the seal of love: In this, he said, all will know that you are my disciples, if you have love for one another (John 13).
CHAPTER XV. On the entrance of the temple or oracle. And at the entrance of the oracle he made doors of olive wood, etc. What he had first said: He made doors of olive wood, this same thing he seems to have wanted to explain more clearly when he added: And two doors of olive wood; for there was one entrance to the oracle, but the same entrance was closed by two doors. And again, when they were unlocked, it was opened, just as the temple and the porch in front of the temple had no longer a single entrance; certainly for a determined mystery, because one Lord, one faith, one baptism, one God, one entrance is to be hoped for into the present Church through baptism, one into the heavenly kingdom through works of faith. For as there was one entrance to the oracle, this is testified by what is written below about the ark: And when the poles were extended, and the tops of them appeared outside in the sanctuary in front of the oracle, they did not appear further outside (1 Kings 8). Where it is plainly shown, unless I am mistaken, that there was one entrance to the oracle, and this made opposite the ark, which was in the middle of the same oracle; the entrance doors of which can be taken by different significations in many ways. For they clearly designate the angelic spirits, by whose ministry we are introduced into the habitation of the heavenly homeland; and equally of apostolic men, who hold the figure of the apostles, to whom the keys of the kingdom of heaven were given; who, having received from the Lord the power of binding and loosing, admit the worthy within the gate of the kingdom, and, by excommunicating or anathematizing, eliminate the rebellious impure and proud from the entrance of eternal life. But also the works of justice, by whose merit one arrives at the heavenly kingdom, can be rightly typified by doors through which one entered into the holy of holies; as it is written in the book of Wisdom: The keeping of the laws is the perfection of incorruption, and incorruption brings one close to God. The desire for wisdom leads to the everlasting kingdom (Wisdom 6). To all these things, it aptly agrees that the same doors are made of olive wood, because indeed both angels and perfect men show themselves glorious in the house of God by the fruit of mercy and works of light; moreover, all the chosen open the entrance of the heavenly homeland for themselves through the weapons of light and piety. However, there are two doors, since both angels and holy men love God and their neighbors; nor can the gate of life be entered except through this double love; or because the same gate of life is opened to both faithful peoples, namely Jews and Gentiles. They have posts of five cubits, because not only the souls of the chosen are received into the hall of heaven, but in the judgment, they will also open its doors to bodies adorned with immortal glory. For there are five senses of our body, which we have mentioned above: sight, hearing, taste, smell, and touch. Or certainly, each post of the tabernacle is made five cubits, because the entrance of the celestial homeland is opened only to those who have been diligent in serving the Lord with all the senses of their body and mind; of the body, namely when they perform something for Him through those senses; of the mind, when they soberly, justly, and devoutly think about those things they decide to do through the senses of the body. And he carved on them cherubim, and palm trees, and very prominent engravings, and covered them with gold. Γλυφὴ in Greek is called sculpture in Latin. But all these things with cherubim placed in the decoration of the walls of the temple, set forth according to our comprehension.
No need to laboriously establish that those entrusted with the care of the faithful and to whom the keys of the heavenly kingdom have been given, ought to strive with all diligence in the works of virtue which the Church exercises in her saints and perfect ones throughout the world, so that they may excel in good action as much by merit as they preeminence others in rank. For they possess, in themselves, the angelic life represented by the cherubim, as much as is possible for mortals, both in mind and in deed. They also have the images of palms when they constantly meditate on the gifts of heavenly rewards with unshaken intent. For the palm is the ornament of a victorious hand. They have very prominent engravings, when they reveal to all who observe the most certain signs of good works which no one can interpret to the left. And all these works are covered with golden plates, since, as often said, the brilliance of love especially outshines other virtues in the great members of the Church. The words of the days relate that a veil was also added to these doors. He made the veil, it says, from azure, purple, scarlet, and fine linen, and he wove cherubim into it. This was done for the sake of decoration, so that along with the gilded walls, the silk itself would gleam. But in the signification of the same mystery, to which the doorways before the ark and the entrance of the oracle were attached; so that as the doors were opened at appropriate hours, so too the veil would be revealed whenever those who were to enter the holy of holies would come. Therefore, the diligent revelation of this veil signifies the opening of the law and the heavenly kingdom which was granted to us through the incarnation of our Lord and Savior. From this it is also evident that when He was baptized, the heavens were opened to show that through baptism, which He consecrated for us, we ought to enter the gate of the heavenly homeland. And when He died on the cross, the same veil was torn in two from top to bottom to clearly teach that the legal figures had then come to an end, and that the truth of the Gospel and the heavenly mysteries, and the entrance to heaven itself, were not only to be prophesied and figuratively signified, but were already then to be made plainly open to all who passed from the world in the faith of the truth from the beginning of the world to that time. For on the fortieth day after the resurrection of the Lord, they all ascended to heaven with Him, and with every covering removed, they received their places in the Father’s house according to their merits. But at the same time, the entrance to that heavenly city and the house of the Father was laid open for us who were still to come. In truth, no one ascends to that city unless through the internal desires for eternal good things, by faith and the sacraments of the Lord’s passion, through the fervor of sincere love, by mortification of carnal desire, and with daily help from the angels. Hence it is rightfully remembered that the same veil, under which one entered the oracle, was made of azure and purple, scarlet, and fine linen, and the cherubim were also woven into it. For azure, which imitates the color of heaven, is aptly compared to desires for heavenly things; purple, which is made from the blood of shellfish and bears the appearance of blood, rightly signifies the sacrament of the Lord's passion, by which we must be initiated, and which we should imitate by carrying our cross. Scarlet, which gleams with a red color, aptly expresses the virtue of love, of which the disciples who walked with the Lord said in wonder: “Was not our heart burning within us while He was speaking to us on the way and explaining the Scriptures to us?” (Luke 24:32). Fine linen, which is derived from the green shoot of the earth, and through the long labor of craftsmen loses its green and gets to a white appearance, fittingly implies the chastisement of our flesh, of which the Apostle Paul figuratively orders the innate moisture to be dried, saying: “Mortify therefore your members which are upon the earth: fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry” (Colossians 3:5). To what grace of whiteness this should lead is shown by the same Apostle saying: “I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service” (Romans 12:1). Cherubim are woven into the veil, made of the same four excellent colors, for in all that we piously do, by the protection of angels, we are defended by the Lord. Cherubim are woven into the veil when in good actions we continually use the multitude of knowledge, always looking to the divine words; and lest we stray from the path of virtues, we guide our steps by their contemplation. He made doorposts for the entrance to the temple from squared olive wood, and two doors from pine wood on either side; and each door was double and opened holding itself together. Just as the entrance to the oracle, leading to the ark of the Lord surrounded by cherubim, signifies the entrance to the kingdom of heaven, wherein we hope and desire to be introduced to the vision of our Creator and the heavenly citizens, the entrance into the temple typifies the beginnings of our conversion to God when we enter into the present Church. One signifies our entry into faith, the other into vision. Therefore, the doorposts of this entrance were aptly made square for the four books of the holy Gospel, whose doctrine instructs us in the faith of truth, or for the four principal virtues: prudence, fortitude, temperance, and justice, upon which, as on a most firm foundation, the whole structure of good deeds rests. Prudence is that by which we learn what we should do and how we should live. Fortitude is through which we fulfill what we have learned to be done, virtues which the prophet briefly encompasses in one verse, saying: “The Lord is my light and my salvation” (Psalm 27:1). Light, indeed, to illuminate what we ought to do; salvation, to strengthen us to accomplish these deeds. Temperance, by which we discern that we are not found more or less devoted to prudence or fortitude than is just. And since anyone who uses prudence, fortitude, and temperance without any contradiction is proved just, the fourth virtue after prudence, fortitude, and temperance is justice.
The two doors that lead into this entrance are the love of God and neighbor; they are said to be made side by side because they look at each other, so that one cannot be had without the other: For everyone who believes that Jesus is the Christ is born of God. And everyone who loves Him who begot also loves Him who is begotten of Him (1 John 5). And as it says again: For he who does not love his brother whom he has seen, how can he love God whom he has not seen? (1 John 4). Hence, rightly, the outer door is understood as brotherly love, and the inner as divine love, because the former comes first in time, the latter is more sublime in dignity. And through the former, one enters into the latter, because from the love of neighbor, one learns how the Creator should be loved. Both doors were double and opened by holding each other, because in each kind of love we must observe two things primarily. In the love of God, it is necessary to have faith in truth and purity of good operation. For without faith it is impossible to please God; and faith without works is dead; moreover, in the love of brotherhood, patience and kindness must be preserved, as the apostle Paul says: Charity is patient, is kind (1 Cor. 13). Patient, namely, to endure the troubles and injuries of neighbors; kind, indeed, to forgive from the heart and to do good to those whose injuries it endures. Such charity the Lord wanted us to have when He said: Forgive, and you will be forgiven; give, and it will be given to you (Luke 6). Forgive the injuries of those harming you, give acts of mercy to those whom you forgive their injuries. He desires us to spend such love, who commanded us to say in prayer: Give us this day our daily bread; and forgive us our debts, as we also forgive our debtors (Matt. 6). However, both doors were double, and each type of love is performed in a twin manner. Both holding each other opened, because the virtues are joined and cannot be divided from each other. For neither faith without works, nor good works without faith, can be pleasing. Nor, indeed, is it sufficient to endure injuries if one despises ministering necessities to the one he tolerates when he could; nor is it enough for one who has the world's substance to give from it to a needy neighbor if he does not sincerely from the heart forgive the troubles inflicted on him. What is said about both doors holding each other opened does not designate the separation of spiritual virtues from each other; rather, it indicates that through their conjunction, the entrance of the holy Church is more open to us, such that the more we abound in them, the more truly we are joined to the assemblies of the saints. Just as also the division of the Red Sea, through which the people of God escaped the pursuing Egyptian, did not signify the division of the one baptism, but rather the opening, through which, with all sins extinguished, we pass to the shore and wilderness of virtues; or certainly, the door which holds each other opens when through the ministry of the preacher it is discerned what properly pertains to the knowledge of faith and what to the chastity of living, both of which, however, cannot be separated from their connection; how near to each other are enduring the evils of neighbors and commending our goods to them, when these most certainly remain indissoluble in the one and the same heart of the perfect. It is indeed noteworthy that at the entrance of the oracle there are said to be two doors, but these are not said to be double; in the temple, that is, in the entry of the former house, there were two doors, each of which was double, because in the present church it is necessary for us to enter and lead a life in such a way that we preserve the love of God and neighbor through faith and action, through patience and kindness.
But in future life, where we will see God and neighbors in the light of eternal happiness, certainly with the same twofold love, without any labor at all, indeed in great rest, we will enjoy the multitude of divine sweetness. Therefore, fittingly the entrance of the inner house had two doors, but simple ones here. For faith is not necessary there, where all things which we now believe and hope for will be seen in manifest light; works are not necessary there, where we will be rewarded with the perpetual reward of those things for which we labor here; patience is not necessary, where no one inflicts anything adverse; generosity is not necessary, where no one needs what is useful. These things about the form of the doors we have discussed according to our ability, following the footsteps of the Fathers; indeed, according to the form of the work, for the sake of beauty, it was provided that in one and the same entrance of the temple there should be two doors. It was necessary that the walls of the house, which were twenty cubits in height, should also have some thickness, on the outermost part of which the doors were fixed, so that each door might be equal to the wall, and whether someone was inside or outside the temple, looking at the door, it might seem to them to be a continuous wall through all things. Similarly, the cedar wall, being twenty cubits in length and height, also had to have a substantial thickness. Therefore, in the entrance of this too, two doors were made, so that from either side, that is, inside and outside, the door would be equal to the wall; and because the door had the same paintings as the wall, the wall, continuously extended through all things, might truly seem to be one, presenting one form of beauty, representing another aspect of the mystery. But what follows, having described the doors of the temple: "And he carved cherubim and palms, and very eminent engravings, and covered all with golden plates, with work squared by the rule," has been explained above, because paintings or carvings have been made both in the walls of the house, and in the doors, and in the inner parts of the Church. The figure’s reason is clear why the first door of the temple and the inner one should receive the same paintings and carvings, the same cherubim: because the sublime and the perfect captivate the same sublime secrets of faith, hope, and charity. And whatever all the elect fully perceive in the divine vision in heaven, those beginning in catechesis are also instructed and taught through their own, so that initiated into the holy mysteries, they may someday arrive at grasping those things which they have piously believed.
CHAPTER XVI. On the courts of the house of the Lord. He built the inner court with three courses of polished stones, etc. He briefly mentions the inner court and seems to entirely leave out the outer court. However, in the Chronicles, both are mentioned, where it is written: He also made the court of the priests and the great basilica, and doors in the basilica that he covered with bronze (1 Peter IV). Therefore, the inner court, which is called the priests' court because the priests and Levites ministered there, was surrounded by the temple on all sides, but from the east, where the entrance to the temple was, it was much farther away from the temple than from the other three sides, because undoubtedly in that direction, that is, before the temple, the ministries of the saints were carried out. There the bronze altar for offering sacrifices to the Lord, the ten lavers for washing these same sacrifices, and the bronze sea for washing the hands and feet of the priests when they entered to minister were located. This court had a height of three cubits, as Josephus narrates, so that it would prevent foreigners from entering the temple and spell out that only priests were allowed. And there was a door to the east, up to which the people inserted their sacrifices and offerings, to be received from there by the priests and carried to the altar. Concerning the outer court, which the Chronicles call the great basilica, Josephus writes thus: Outside this temple, he built another hall, made in a quadrangular scheme, erecting the greatest and broadest colonnades; and he placed high and wide gates at the four parts of the world, each facing the four winds at the corners, where he set bronze doors (Book VIII). And a little later: Into this sanctuary came all the peoples, who had purification and observance of the laws. These colonnades Cassiodorus the senator, in the Pandects, as he himself recalls in his exposition of the Psalms, distinguished in a threefold order. Namely, he placed the first order outside the priests' court on all sides in a square; the second likewise outside the innermost colonnades, all around in a circle; the last similarly all around the earlier colonnades in a circuit. Thus, the temple was fortified on all sides with a threefold structure of buildings, with a marble pavement under the open sky between each building's interiors, that is, those looking toward the temple, made between the columns, the outer ones being solid. Thus, it was made that the entire structure of the temple was reasonably distinguished by the variety of gradations. For when the high priest entered the Holy of Holies, the priests were purified in the temple itself; in the priests' court, the unpurified priests, along with the Levites and singers, in the innermost court of the greater basilica, the purified Jewish men standing and praying under the open sky if it was clear; if it was stormy, they would retreat to the nearest colonnades; in the outer court, the purified Jewish women; and in the farthest court, the Gentiles and Jews who had recently come from the Gentiles up to the sixth day of purification. We have taken care to briefly note these things as they were depicted in Cassiodorus's picture, learning thus from the ancient Jews, and not wishing that a man so learned would propose something to be read as an example which he had not previously known to be true. These are the places mentioned by the supreme Psalm of degrees, which begins thus: Behold now, bless the Lord, all you servants of the Lord, who stand by night in the house of the Lord, in the courts of the house of our God (Psalm 134).
In its porticoes, Jeremiah and other prophets, in these the Lord and the apostles preached the word to the people. In one of these, the Lord was sitting teaching when the adulterous woman was brought to him for judgment by the testing Pharisees. In these, he found those buying and selling oxen, sheep, and doves; and he drove them out with their merchandise from the temple. In these, Peter and John, finding a lame man, healed him, and led him inside to pray. In these, all the multitude of the people prayed when the angel appeared to Zechariah at the altar of incense and taught him about the birth of the Lord's forerunner. However, these courts with their porticoes could not hide the view of the temple from those seeing from afar, because the place where the temple stood was much higher than where the porticoes were built. For Josephus writes thus: "The farthest structures of the courtyards, though they were erected at four hundred cubits, nevertheless reached up to the summit of the mount on which the temple was built" (Ibid.); we believed these details of the temple's destruction should be conveyed to the diligent reader. Truly, in them, whatever the Holy Scripture chose to report, we seek the figures of mysteries, while we simply use the rest through knowledge of history. Therefore, the building of the temple inside the priests' courtyard represents the life of the perfected in the holy Church and the lofty men, namely those who by the excellence of virtues draw near to the Lord and tend to show others the way of salvation by word and deed. For a priest in Latin received his name from providing sacred guidance to inferiors. By this name in Scriptures, mystically, not only the ministers of the altar, namely bishops and priests, are considered, but indeed all who by the height of a righteous conversation and the eminence of saving doctrine, benefit not only themselves but also many others, while presenting their bodies as a living sacrifice, holy and pleasing to God. For the apostle Peter was speaking not only to bishops or priests but to the entire Church when he said: "But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession" (1 Peter 2). The ancient people of God were also distinguished with this honor of dignity as He said to Moses: "Thus you shall say to the house of Jacob, and tell the people of Israel" (Exodus 19). And shortly after: "And you shall be to me a kingdom of priests and a holy nation." The great basilica, which was outside the priests' courtyard, where the whole multitude of the people used to worship or converge to hear the word, figuratively indicates the life and manners of the secular in the holy Church, to whom the Apostle says: "And I, brothers, could not speak to you as to spiritual people, but as to people of the flesh, as to infants in Christ. I fed you milk, not solid food" (1 Corinthians 3). This is well represented by the great basilica, because without any doubt, the number of such people in the holy Church is much greater than that of the perfected. But as much as they excel in number, they fall short in merit. Hence this great basilica aptly, though it accommodates many, does not allow them into the interior of the gilded temple, not to the altar's duty, nor even into the priests' courtyard because those who are fleshly and still weak in the churches, though devoted to God for the merit of chaste faith and piety, yet far from equaling those who confidently proclaim: "For I will not venture to speak of anything except what Christ has accomplished through me to bring the Gentiles to obedience—by word and deed" (Romans 15). And again: "I have fought the good fight, I have finished the race, I have kept the faith. Henceforth there is laid up for me the crown of righteousness" (2 Timothy 4). Indeed, the crowd approached up to the courtyard of the priests and brought their sacrifices to the door, which were received by the priests and presented at the altar, and they observed. Even into the temple, when it was opened, they directed their sight from afar, yet they did not have the ability to enter the courtyard of the priests; however, they cried out to the Lord from below, for even the simplicity of the fleshly in the Church is not despised by the Lord when they faithfully offer what they can of piety’s vows. For they direct their sight from afar to the temple of God, when they eagerly rejoice in learning and imitating the life of the high, and those whom they cannot follow by imitating virtue, they embrace with the affection of pious veneration.
They see the sacrifices of the priests consumed by the sacred fire on the altar, because they recognize the great rewards of works graciously received from the Lord through the Holy Spirit. They also bring their own sacrifices to the court of the priests to be offered to the Lord by them, while they perform good deeds that prevail, strengthened by the exhortation of the elders and the learned, and commended by their intercession. They also then offer their own sacrifices to the priests to be commended to the Lord through them, when, out of the highest regard for merit, they give to the saints in need of the necessities of this world, which they themselves abound in, prompted by the admonition of the Lord who says: "Make friends for yourselves by means of unrighteous mammon, so that when it fails, they may receive you into the eternal dwellings" (Luke 16). And, he says: "And whoever gives one of these little ones even a cup of cold water because he is a disciple, truly, I say to you, he will by no means lose his reward" (Matt. 10). And thus, the same sacred fire of God consumes the sacrifices of both when the Lord deems the alms of the rich, by which they have ministered to the saints, worthy of His condescension and reward, along with the great virtues of the same saints. Therefore, the multitude of believers, who, having left their possessions, serve the Lord with one heart and soul, is itself the temple of God and the place within the court of the priests consecrated especially to Him. Furthermore, the great basilica and those praying in it around the court of the priests in a circle, symbolize those who at that time believed from the Gentiles in Syria, Antioch, and other provinces and cities, to whom the apostles and elders in Jerusalem imposed no greater burden than to abstain from what had been sacrificed to idols, from blood, from what is strangled, and from fornication. Yet they desired that the offerings be used to sustain the poor among the saints in Jerusalem, so that by ministering their material goods to them, they might become partakers of their spiritual benefits. Barnabas and Paul, with their companions who received their offerings and brought them to Jerusalem, are the priests who, receiving the offerings, carried them to the altar of the Lord to be consecrated, because the devotion of those offering demanded that the saints pray for them. Therefore, the court, which was placed between the place of the laity and the priests, signifies that division in the holy Church, whereby those who are carnal, though just beginning to walk in the way of righteousness, are separated from the height of the perfect, not by the choice of election, but by the magnitude of their merits. For the carnal believe they suffice if they have faith, hope, charity, and the purity of works. But the perfect have these as well, and in addition, they labor in preaching the word, give all their goods to the poor, attend to vigils, fasts, hymns, and spiritual songs, devote themselves to sacred readings, endure persecutions and dangers for justice, and execute all other things which Paul boasts of having accomplished with his companions, with prompt devotion of mind. Hence it is properly mentioned that the court of the priests was built with three rows of polished stones and one row of cedar wood. For the three rows of polished stones are faith, hope, and charity. And rightly polished, because it is certainly necessary to learn the skill by which each one may discern what to believe, what to hope, or what to love. The one row of cedar wood is good operation exhibited without the corruption of dissimulation, without which additional support faith, hope, and charity cannot be true. For it has been said often that cedar wood, due to its pleasant scent and the incorruptible power of its nature, signifies the perseverance and fame of pious actions. To this court all the elect ascend, who, with faith, hope, and love, and good works, seek to please God. The perfect transcend this high grace of merits when they progress to such a pinnacle of virtues that they can say to their listeners: "Be imitators of us, as we are of Christ" (1 Cor. 4); and they glory and say: "Do you not know that we are to judge angels, how much more, matters pertaining to this life?" (1 Cor. 6).
Chapter XVII. In how many years the temple was built. The house of the Lord was founded in the fourth year, etc. The sense of the allegory is evident as to why the house of the Lord was built in seven years, because indeed the holy Church is constructed from chosen souls throughout the whole duration of this age, which is accomplished in a circuit of six days, and with the end of the age, it also brings its own growth to an end. Or certainly it is built in seven years because of the signification of spiritual grace, through which the Church only perceives itself as being the Church. Isaiah enumerates the seven gifts of the Holy Spirit (Isa. XI), without which no one can either become faithful, or maintain faith, or merit the crown of righteousness by faith. But for the fact that in the seventh year, and in the eighth month of this year, the house of the Lord was completed in all its work and in all its utensils, it pertains to the future age and the day of judgment, when the holy Church will reach such a state of perfection that nothing more can be found to be added to it. For then it will have what the pious suppliant desirously sought from the Lord, saying: Lord, show us the Father, and it is enough for us (John XIV). For it is well known that the day of judgment is often typically expressed in Scripture by the number eight because it follows this age which runs in seven days. Hence, the prophet gave the psalm a title for the eighth, which he sang out of fear of the same severe Judge, beginning thus: Lord, rebuke me not in your anger, nor chasten me in your wrath, etc. (Psalm VI). But a not-to-be-dismissed question arises, as to how it is said that the house of the Lord was completed in the eighth month in all its work and in all its utensils, when in the following sections it is read that its perfection and dedication were completed in the seventh month. It is not, however, incredible that Solomon, having built the temple indeed in seven years, completed it in the eighth month of the eighth year, or that he perfectly delayed the dedication until the seventh month of the ninth year.
Wherefore it seems more likely that the house was built in seven years and seven months, so that in the same seventh month the solemnity of the dedication was celebrated, and on the twenty-third day of that month, as the words of the days narrate (II Chronicles VII), Solomon dismissed the people to their tents, and thus after one week, with the eighth month approaching, the house of the Lord was found completed, and in all its works, and its dedication previously completed. Unless perhaps we ought to think that after the temple was dedicated, something of the tools for its ministry was still added, up to the entrance of the eighth month, with the king hastening that in the seventh month, which was entirely solemn, the temple might be dedicated; and thus both will be found true, namely that the temple was completed in the eighth month in all its work and tools, and was dedicated in the seventh month. Moreover, King Solomon sent and brought Hiram from Tyre, the son of a widow from the tribe of Naphtali, his father being a Tyrian, a craftsman in bronze, full of wisdom, understanding, and knowledge, to do all works in bronze. When he came to King Solomon, he did all his work (I Kings VII). This was done for the sake of mystery. For the Tyrian craftsman whom Solomon took as a helper signifies the chosen ministers of the word from the nations; indeed this craftsman is beautifully said to be the son of an Israelite widow. In this person, sometimes the present Church of the time is figured, for which her man, namely Christ, having tasted death, rose again, and ascending into the heavens, left her meanwhile wandering on the earth. Nor is it necessary to labor in explaining how the sons of this widow are holy preachers, since all those chosen individually confess themselves to be sons of the Church, since of the same preachers of the new testament it is specially promised, the prophet saying: "Instead of your fathers, sons are born to you, you will make them princes over all the earth" (Psalm 45). Hiram did all the work for Solomon; for surely the holy preachers, while they faithfully attend to the ministry of the word, certainly do the work of God, because by speaking outwardly, they open the way of truth to those whom He inwardly enlightens for eternal life. "I (said) planted, Apollos watered, but God gave the increase" (I Corinthians 3). He made the work out of bronze, because the diligent instructor seeks to entrust the word to those who wish to receive it piously and to preserve it perseveringly, and who also strive rightly to spread more widely by preaching to others whatever they have learned. For it is known that the metal of bronze is very durable and extremely sonorous.
CHAPTER XVIII On the brazen columns. And he made two brazen columns, etc. These are the columns of which Paul speaks: James and Cephas and John, who seemed to be pillars, gave the right hand of fellowship to me and Barnabas, that we should go to the Gentiles, and they to the circumcision (Gal. II). With these words, he appears to explain the mystery of the material columns and what they prefigure, and why two were made. They signify the apostles and all spiritual teachers, strong in faith and work, and raised to the contemplation of heavenly things. There are two of them to introduce both Gentiles and the circumcised into the Church through preaching. They stood in the porch before the doors of the temple, and adorned its entrance marvelously with their beauty and elegance from both sides. The door of the temple is the Lord, because no one comes to the Father except through Him; and as He says elsewhere: I am the door; by me if any man enter in, he shall be saved (John X). The columns placed on either side before the door represent the ministers of the word showing both peoples the entrance to the heavenly kingdom, so that whether someone comes from the light of legal knowledge or from the severity of paganism to faith in the Gospel, they have those ready who can show them the way of salvation by word and example. Certainly, since about these columns it is written in the book of Chronicles: And he set up the pillars before the temple, one on the right hand, and the other on the left (II Chron. III), therefore two columns were made and placed so as to teach us that in both prosperity and adversity, the entrance to the heavenly country must be kept before the eyes of our mind. From this we know that Paul, indeed the most excellent column of the house of the Lord, earnestly exhorts us, using the armor of righteousness on the right hand and on the left by his and his followers' examples, so that neither delighted by prosperity nor broken by adversity, we should deviate in any part from the royal road of life, by which we must go to the promised inheritance of the heavenly country (II Cor. VI). It is noteworthy in this sentence of Chronicles, which I have cited, that the same porch of the temple was also called the vestibule of the temple; and that what we read in the prophets: The priests were praying between the porch and the altar should be understood as between the vestibule and the altar. Well, each column is remembered to have a height of 18 cubits. For three times six make eighteen. And it is clear that three pertains to faith because of the Holy Trinity, and six to operation, for in that number of days the world was made. And three are multiplied by six when the righteous, who lives by faith, accumulates the knowledge of pious belief by the execution of good deeds. For a column before the doors of the temple is eighteen cubits high when any distinguished preacher openly declares to all that we cannot reach the joys of the heavenly life except through faith and works of righteousness.
Although this can also be understood more deeply, the name Jesus among the Greeks begins with this number. For the first letter of the name Jesus among them signifies ten, the second eight. And fittingly, the columns of the house of God are eighteen cubits high, because holy teachers, indeed all the chosen ones, aim to live well to deserve to see their Creator face to face. For they will have nothing more to seek when they have reached Him who is above all. And the line of twelve cubits encircled each column. The line of twelve cubits is the rule of apostolic institution, which indeed encircles each column when any teacher sent to preach whether to Jews or to Gentiles, ensures to do and teach what the holy Church received and learned through the apostles. For if anyone wishes to live or preach differently and either despises the apostolic decrees or prefers to establish new things on his own whim, such a one is not a column fit for the temple of God, because while he disdains to follow the apostolic statutes, he does not comply with the line of twelve cubits because of either the narrowness of his laziness or the gross bulk of his arrogance. The Lord surrounded the columns of His temple with these lines when, sending his disciples to teach and baptize all nations, he said: "Teaching them to observe all that I have commanded you" (Matthew 28). Therefore, he who observes and teaches all that the Lord commanded the apostles, neither adding anything nor omitting any part of it, is indeed a column in the house of God, which is the Church, and the firmament of truth, such as the apostle Paul admonished Timothy to be. However, since without knowledge of the Scriptures, the life or speech of teachers cannot be firm, it is aptly added: "He also made two capitals to be placed on the tops of the columns, cast in bronze. One capital was five cubits high, and the other capital was five cubits high." For the tops of the columns, that is their uppermost part, are the hearts of the faithful teachers, whose devoted thoughts to God direct all their works and words just as the head directs the members. Moreover, the two capitals, which were placed on these heads, are the two Testaments, to whose meditation and observance the holy teachers are wholly dedicated both in spirit and body. Hence, it is fitting that each capital had five cubits height, because undoubtedly the Mosaic Law is comprised of five books, and the entire series of the Old Testament is encompassed by five ages of the world. The New Testament, indeed, preaches nothing else to us than what Moses and the prophets had foretold to be preached through it. Hence, the Lord said to the Jews who adhered futilely to the letter of the Old Testament and spurned the grace of the New: "If you believed Moses, you would perhaps believe also in me; for he wrote of me" (John 5). For Moses wrote of God both figuratively and explicitly when he recounts the promise made to Abraham by the Lord, that in your seed all the families of the earth will be blessed; and when he himself says to the sons of Israel: "For the Lord your God will raise up for you a prophet like me from among your brothers. Him you shall hear according to all that he will speak to you." The voice of the Father from heaven reminded the disciples of this prophecy when, with the Lord appearing to them in glory, between Moses himself and Elijah, on the holy mountain, it thundered, saying: "This is my beloved Son, in whom I am well pleased; listen to him" (Luke 9).
Therefore, with the admirable harmony of divine operation, and first the grace of the New Testament was hidden under the veil of the Old, and now the sacraments of the Old Testament are revealed by the light of the new, as if the capital of each column is five cubits high, because evidently it is manifest that in the Old Testament, whose sacraments are either prefigured in the five books of the law or are fully comprehended in the five ages, the grace of evangelical perfection is also implanted. Thus it comes about that a distinguished preacher, whether sent to the Jews or to the Gentiles, confirmed by the harmonious testimony of divine utterances, preserves the contest of faith and the rectitude of work without error, and knows to bring forth from his treasury things new and old when teaching. Not only do the Testaments sing in harmony with one another in the relation of the divine sacraments, but also all the elect contained in the books of the same Testaments, endowed with one faith, are connected with each other by the same love. Whence it is aptly added about the construction of their capitals: And as if in the manner of a network, and chains wonderfully intertwined with each other, each capital of the columns was cast. Which in the book of Chronicles is thus written: And also like little chains in the oracle, and he placed them on the tops of the columns (II Chronicles III). For the appearance of the chains, the likeness of a network in the capitals, is the variety of spiritual virtues in the saints, about which it is sung to the Lord in the Psalms: The queen stood at your right hand in a gilded garment, surrounded with variety (Psalms XLIV); that is, clothed in the garment of shining love, surrounded with the variety of different charisms. Or certainly, the manifold interweaving of chains and the expansion of the network signifies the multifarious persons of the elect, who by faithfully listening to and obeying the words of the holy preachers adhere to them, as if the little chains placed on the tops of the columns offer to all who gaze upon them the miracle of their connection. These chains indeed are wonderfully intertwined with each other, because it is wholly by the miraculous grace of the Holy Spirit that the life of the faithful, both in places and times, and in rank and condition, and in sex and age, although greatly separate from each other, is nonetheless united by one and the same faith and love. For this fraternal union of the just, separated by places and times, is made by the unification of spiritual gifts, as is shown by the following words, when about the construction of the capitals it is added: Seven nets of verses in one capital, and seven nets in the other capital. For by the number seven, the grace of the Holy Spirit is accustomed to be designated, as John attests in Revelation; who when he said he saw a Lamb having seven horns and seven eyes, immediately added by explaining: Which are the seven Spirits of God, sent into all the earth (Apoc. I). Which the prophet Isaiah more clearly explains, when speaking of the Lord to be born in the flesh: The Spirit of the Lord shall rest upon him, the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and piety, and the Spirit of the fear of the Lord shall fill him (Isa. XI). Therefore there were seven nets of verses in each capital, and the fathers of both testaments received the grace of the one and same sevenfold Spirit to be the elect. And he made the columns and two rows around the circumference of each network, to cover the capitals. There were indeed two rows of networks around the capital, but each row ran with a sevenfold number of verses, until, having circled around the capital, it returned to itself, as if forming a circle. This figure of the sacrament is not hidden, for why there are two rows of networks, when it is evident that the virtue of love is of twin distinction, when we are commanded to love God with all our heart, and with all our soul, with all our strength, and to love our neighbor as ourselves. But each of those rows has seven nets of verses, because neither can God be loved without the grace of the Holy Spirit, nor the neighbor. For the truthful saying remains, because the love of God is poured into our hearts, not by our merit, but by the Holy Spirit who is given to us. Where the love of God is, there indeed the love of neighbor is also poured into the hearts of the faithful, because surely one cannot be had without the other. But these networks were made to cover the capitals, that is, to surround them all around, because the whole page of Holy Scripture, when rightly understood, sounds of the grace of love and peace in all things.