Bede's On the Tabernacle and the Garments of the Priests
Translated from Migne's Patrologia Latina, De tabernaculo et vestibus sacerdotum, Vol 91
BOOK ONE.
CHAPTER ONE. Moses, ascending the mountain of God with Joshua, left Aaron and Hur to govern the people. As we are about to discuss, with the Lord's help, the representation of the tabernacle and its vessels and utensils, we must first examine and more closely consider the location's layout and the circumstances of things, how they were when these commands were given. For all things, as the Apostle says, happened to them in a figure: they were written for our instruction (1 Corinthians X). Indeed, all things, not only the deeds or words contained in the Holy Scriptures, but also the positions of places, hours, and times, and also the circumstances of the events spoken or done.
The Lord said to Moses, "Ascend to me on the mountain," etc. Therefore, the Lord giving the law to Moses first called him to the summit of the mountain so that, having stayed there on high, he could more freely hear what he should teach the people as commandments when he descended back to the lower regions. And from the height of that place, he could gather how lofty and how far removed from human doctrines is the law he receives, and how it can only be perfectly understood or kept by those who, by living more loftily and perfectly, separate themselves from earthly contagions. Hence, he also commanded the people to wait in the lower regions until Moses returns, to imply typically that the mysteries of his law are heavenly indeed and can only be grasped by the more perfect, but that even the weak are not deprived of the occasion of salvation, if they humbly endeavor to listen to the wisdom of their elders. Similarly, in the Gospel, the Lord, calling the new heralds of grace to a mountain, instructed them with salutary precepts; so that from the very position of the place it might be evident that he gave them lofty commands for living and promises of reward: according to the Psalmist's phrase, "Your justice is like the mountains of God" (Psalm 36:6). But even after the resurrection, again appearing to them on a holy mountain, he sent them to preach, not only to the people of Israel but to the whole world: "Go," he said, "teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit; teaching them to observe all that I have commanded you" (Matthew 28:19-20). So the Lord gave the commandments of both the law and the Gospel on a mountain to commend the sublimity of both Testaments.
But because the Scripture of the law was to be committed to the people of Israel alone at that time, while the grace of the Gospel was to be preached by the apostles to all the nations throughout the world, it was appropriate that Moses alone ascended to the mountain to receive the law, whereas the apostles together with the Lord on the mountain, listened to the doctrine of the Gospel with the people hearing. And at the coming of the Holy Spirit, by which the same grace and truth of the Gospel were more manifestly given to the Church, not only the apostles but also a large multitude of the faithful gathered together in the upper room on Mount Sion received it, and this in the division of diverse tongues, so that by such a miracle it might be signified that the Church would praise God in the languages of all nations throughout the world.
"And I will give you," he says, "two stone tablets, and the law and commandments," etc. This is similar to that which we have placed above from the Gospel: "Teaching them to observe all that I have commanded you." Therefore, neither Moses, nor the apostles, nor any of the learned should teach the people of God any other precepts than those which the Lord himself taught, which he has prescribed for us to observe according to the eternal decree of his council, and in the observation of which he wished us to have eternal life. Just as nor can teachers omit anything from those things which he commanded to be done, but it is necessary for them to commit all that he commanded to their hearers. And he wrote these on stone tablets, because he firmly established them to be guarded with a fixed intention in the faithful hearts of the elect. When he proposes their examples for us to imitate, he shows the established statutes of his law as if written in stone. For Daniel also saw the Lord in the figure of a stone cut from the mountain without hands demolishing the pomp of the worldly kingdom, so that his kingdom alone might remain without end (Dan. II). And Peter exhorts the faithful, saying: "And you, as living stones, are being built up into a spiritual house" (I Pet. II).
Moses and Joshua, his minister, arose. Joshua, the minister of Moses, both by name and by action designates the Lord and Savior. He is rightly called the minister of Moses because, appearing in the flesh, he deigned to undertake the ceremonies of the Mosaic law: for he did not come to abolish the law, but to fulfill it. He follows in all the footsteps of Moses: because in all that Moses speaks or writes, he is either typically or manifestly designated as if an inseparable companion, he will be found if he is diligently sought. Hence he says to the Jews: "If you believed Moses, you would perhaps believe me also, for he wrote about me" (Matt. V).
And Moses, ascending the mountain of God, said to the elders: Wait here until we return to you, etc. Aaron is interpreted as the mountain of strength, Hur is interpreted as fire or light. Hence Aaron designates the Savior, the Lord, and Hur designates the Holy Spirit: because Isaiah also says of this, And in the last days, the mountain of the house of the Lord will be prepared at the top of the mountains (Isaiah 2:2). And He appeared upon the apostles in the light of fire. Therefore, ascending to the Lord, Moses left Aaron and Hur, that is, the mountain of strength and the light of fire, in the plains, to govern the people. And if we cannot follow our teachers to the height of divine contemplation, let us diligently be careful that no temptation draws us back from the vicinity of the mountain of God; but let us insist on the works of virtues according to our own measure, adhering with a steadfast heart to the sacraments of our Redeemer, in which we have been initiated; and let us strive to preserve the grace of His Spirit, with which we have been sealed, unsullied in ourselves. And if any adversity questions us, let us immediately invoke the help of the same Redeemer, who through the gift of the Holy Spirit has been accustomed to protect and deliver His faithful from all evils. And there is no doubt that if we persevere in our endeavors, our weakness and humility will be strengthened and exalted through the mountain of strength, and will become stronger than all the temptations of the enemy; and through the light and fire of the Holy Spirit, our ignorance will be enlightened, and our soul will be kindled to the love of the same merciful Creator.
And when Moses had ascended, the cloud covered the mountain. Just as the mountain on which Moses received the law designates the height of perfection which was to be written in the same law, so the cloud covering the mountain signifies the grace of divine protection: by which every person enjoys the more, the higher they ascend to scrutinize the wonders of God's law with the eyes of their heart revealed. For the cloud covered not only the mountain on which Moses ascended; but also the people walking through the deserts, who could by no means ascend to the heights, the cloud nevertheless sent from heaven cast a shadow over them. From where it is written: He spread a cloud for their protection, because truly the Lord protects all who fear Him, the small with the great, with heavenly blessing.
And the glory of the Lord dwelled on Sinai, etc. It must be known that not only the height, but also the name of the mountain, where the law was given, figuratively denotes the perfection of that law. Sinai means "My Measure" or "My Amphora." Therefore, it was divinely arranged that the mountain where the law would be given would be called "My Amphora": as if the Lord Himself, by this name, signified that His law would promulgate a perfect rule of living to all and would render to each according to their works, as He Himself said: "For with the judgment you pronounce you will be judged" (Matthew 7). And: "With the measure you use, it will be measured to you" (Mark 4).
It is well said that, with Moses ascending, the cloud and the glory of the Lord covered the mountain for six days, but on the seventh day, He called him to the higher parts of the mountain. For we are commanded to work for six days in the law and rest on the seventh. And Moses, ascending the mountain, is covered by the cloud and the glory of the Lord for six days: so that it is mystically insinuated that anyone who follows the Lord's commandments with just works is indeed worthy of divine protection. For the same Lord, who commanded Moses to ascend the mountain, also surrounded him with His cloud and brightness as he ascended: because He who grants us the gift of working well also enlightens us as we work well, lest we falter, and protects us lest we be consumed by the temptations of the ancient enemy, as by the heat of the sun.
On the seventh day, however, the Lord calls Moses to the higher places because, after the perfection of works, the law promises us eternal rest: so that those who cared to stand before the Lord in the height of righteous action may now merit to ascend to His vision and conversation, as the Psalmist says, "Indeed, the one who gives the law will also give a blessing" (Psalm 84). "They will go from strength to strength; the God of gods will be seen in Zion." This is known to be granted to some of the elect in this life, that after the perfection of an active life, they ascend to the grace of divine contemplation, as much as and how much this can happen to those still clothed in flesh: which was also granted to many of the patriarchs and prophets, and preeminently to Moses himself, of whom it is specifically said that he spoke with God face to face, as a man speaks with his friend (Exodus 33). Hence it can be specifically understood that he was protected by the cloud and the glory of the Lord on the mountain for six days; on the seventh day, however, called to His conversation, he ascended to the higher parts of the mountain, because certainly, through the good works given to him by the Lord, he deserved to be more enlightened by Him and overshadowed by all the incursions of evil, and thus he reached the higher gifts of vision and conversation with Him.
The midst of the darkness, from which he is said to have been called, does not signify any darkness in God: but because He inhabits inaccessible light (1 Timothy 6), and as the same Apostle says, "Whom no one has seen or can see" (ibid.). For that darkness is the obscurity of heavenly mysteries, indeed inaccessible to earthly hearts, but penetrable to Moses and the other blessed pure in heart by the revealing grace of God: to whom it is said in the Psalm, "Come to Him and be enlightened" (Psalm 34). For His light is inaccessible to our powers, yet it is approached through His gifts. Where it is aptly added:
But the appearance of the glory of the Lord was like burning fire, etc. For the appearance of the glory of the Lord appeared like burning fire; because it illuminates the hearts of the elect with the gift of heavenly knowledge, and inflames them with the ardor of its charity. In the cloud, therefore, in darkness, and in fire the glory of the Lord appeared. Namely in the cloud, because it protects us from the heat of temptations. Truly in darkness, because the power of His majesty cannot be fully comprehended by any creature. For the peace of God surpasses all understanding (Phil. IV). Moreover, in the burning fire, because it illuminates the minds of the faithful with the knowledge of heavenly goods and inflames them with hope and love. And this glory of the Lord indeed the sons of Israel see from afar and from below, but Moses penetrates more deeply by ascending higher; for indeed the perfect ones see the hidden mysteries of the divine perfectly and sublimely. But we, mindful of our fragility and inertia, although we are unable to enter and comprehend this, let us at least strive to remain close by believing, hoping, and loving, and to gaze upon it. For just as the sons of Israel keep their eyes on the mountain of God and on the appearance of His glory from afar, so those weak ones in the church, desiring to see God with all their heart, keep the eyes of their mind intensely fixed on the memory of eternal brightness. Just as they dwell in the vicinity of the mountain of God, which they knew Moses ascended, when they restrain themselves by that rule of living, so that they never allow their steps of action to stray too far from the imitation of the highest lives, even if they are not yet able to fully follow their footsteps to perfection.
CHAPTER II. Moses, called to the higher parts of the mountain on the seventh day, stayed there with the Lord for forty days and nights. And Moses, having entered the midst of the cloud, went up the mountain and remained there for forty days and forty nights. Moses, having entered the midst of the cloud, went up the mountain, with the preachers of the divine law, among whom Moses himself was eminent for observing sublimely the uncertain and hidden things of divine wisdom, as the Lord invited and led them. Moses was with the Lord for forty days and nights so that by this span of time he might learn that only those who would receive the decalogue of the law, which he had received with his people, could fulfill it, aided by the grace of evangelical truth, which was to be described in four books. For four times ten make forty. Or certainly that a time would come when the same decalogue precepts, which he then received with one people of the children of Israel, by the largess of divine grace, would be spread to the knowledge of all nations, which are contained in the four parts of the world, and that all might attain eternal salvation through the observance of these precepts by their nations. But since we have briefly learned by what miraculous ascent Moses reached the reception of the law, let us now turn our ears and minds to hear what he heard and to explain to the best of our ability the very mandates of the law. It follows:
CHAPTER III. The sons of Israel are commanded to offer first fruits to the Lord and to make a sanctuary. (Exod. XXV.) The Lord spoke to Moses, saying: Speak to the sons of Israel, that they take, etc. And we take the first fruits of our goods to the Lord, when whatever good we do, we truly attribute all of it to divine grace, and from the depth of our heart profess that we cannot have even the beginning of a good action or thought except from the Lord: but we confess that our evils, always from ourselves with the devil instigating, are both begun and completed, and can only be forgiven by the Lord granting it. The Pelagians do not want to take the first fruits of their goods to the Lord, but to retain them for themselves, because they presumptuously think they have some good of their own without the grace of God. It is well commanded to Moses to accept the first fruits from a person who offers willingly. For God loves a cheerful giver (II Cor. IX). And the Apostle commands us to do good not out of sadness or necessity, but from the purpose of the heart (Ibid.). Knowing that he does this, the prophet glories in the Lord, saying: I will freely sacrifice to you (Psal. LIII).
These are the things you ought to take: gold, silver, and brass, etc. All these material things which the Lord commanded to be offered by the former people to make a sanctuary; we too, who desire to be spiritual children of Israel, that is, imitators of the people who see God, ought to offer with spiritual understanding, so that through such voluntary offerings we may also deserve to make a sanctuary for Him within us, and He may deem to dwell in our midst, that is, to consecrate a dwelling for Himself in our heart. We offer gold when we shine with the clarity of true wisdom, which is in right faith. We offer silver when confession is made from our mouth unto salvation. We offer brass when we rejoice to spread that same faith by public preaching. We offer hyacinth when we lift our hearts upwards. We offer purple when we subject our body to suffering. We offer twice-dyed scarlet when we burn with dual love, that is, of God and neighbor. We offer fine linen when we preserve the chastity of the flesh. We offer goats' hair when we put on the habit of penitence and sorrow. We offer red ram skins when we see the leaders of the Lord's flock baptized in their own blood. We offer blue skins when we hope to have spiritual bodies in the heavens after death. We offer acacia wood when, having purged the thorns of sins, we serve the Lord alone with clean flesh and soul. We offer oil for the lamps when we shine with the fruits of charity and mercy. We offer spices, ointment, and sweet-smelling incense when we spread the good reputation of our good actions far and wide as an example of living well. We offer onyx stones and gems to adorn the ephod and the breastplate when we praise with due admiration the miracles of the saints, which have adorned thoughts devoted to God and works of virtue. And we take these into aid of our faith whenever necessary. For since we usually carry burdens on our shoulders, rightly through the ephod, that is, the upper garment, the works of the just and pious labors for the Lord are signified. And since the seat of thoughts is in the breast, rightly in the breastplate, which is the garment of the priestly breast, the pure thoughts of the elect are expressed. And onyx stones and gems adorn the ephod and the breastplate, when to the remarkable actions and thoughts of the greatest Fathers the signs of miracles are also joined. Nor does anything prevent us from understanding the merits of martyrdom added to good works in the onyx stones, which are said to be of a blood-red color. Of all these things, each in its place, we must speak more fully with the help of God's grace.
And they shall make a sanctuary for me (he says), and I will dwell in the midst of them, etc. The Lord showed Moses the tabernacle on the mountain, and the vessels consecrated for its worship: because He manifestly demonstrated to him, who remained with Him for such a long time, how much piety, humility, and purity, angelic virtues joyfully obey their Creator. These virtues are the perfect tabernacle of Him, who has never ceased to dwell and inhabit them since they were created. In the resurrection, the likeness of their life and common conversation before the Lord is promised to us too: whoever now, having left behind the contagions of this world, strive to imitate their life on earth, that is, in praising and loving the Lord, and also in loving and helping one's neighbor in God, provoking even enemies to the love of God through works of piety, such were they to whom the Apostle says: But you are not in the flesh, but in the Spirit (Rom. VIII). Therefore, the tabernacle that was shown to Moses on the mountain is that heavenly city and celestial homeland, which at that time was believed to consist only of holy angels: but after the passion, resurrection, and ascension into heaven of the Mediator between God and men, it received the glorious and abundant multitude of holy souls too. The vessels of that tabernacle are each of the persons of blessed spirits: from all of whom that Jerusalem, which is the mother of us all, consists in true peace and unity. It should be noted more diligently that the children of Israel are commanded to make a sanctuary for the Lord, not partially similar, but according to every likeness of the tabernacle which He showed to Moses, and of all its vessels for its worship. For if we aim for the companionship of angels in heaven, we ought to always imitate their life on earth, . . . . as far as harmless bodies do not slow us down, and earthly limbs, mortal members dull us. But if perhaps you ask, how can a mortal man imitate this heavenly tabernacle, living in flesh? They love God and their neighbors: imitate this. They help the miserable, though not angels who are all blessed, at least men: imitate this. They are humble, gentle towards each other, appeased, they obey divine commands: imitate this as much as you can. They say, do, and think nothing evil, nothing idle, nothing unjust, persevering in divine praises, with word and mind attending: imitate this as much as you can, and you will have built a sanctuary for the Lord according to the example shown to Moses on the mountain, and our Lord and Savior coming with the Father will make His dwelling with you: and after this life, into that tabernacle which you imitated, He will introduce you to perpetual blessedness. This follows.
CHAPTER IV. Description of the Ark. And thus you shall make it: construct the ark of acacia wood. The ark, which is commanded to be made first of all in the tabernacle, not incongruously signifies the very incarnation of our Lord and Savior, in whom are hidden all the treasures of wisdom and knowledge (Colossians 2). Indeed, the ark is rightly ordered to be constructed of acacia wood. For acacia wood is said to be of a light and incorruptible nature, not much different from the quality of the white thorn. Therefore, the ark was made of acacia wood: because the body of the Lord was composed of members free from all stain of vices. And these same woods are very similar to thorns, because although He did not come in the flesh of sin, yet He came in the likeness of sinful flesh, as the Apostle says (Romans 8). It follows:
Of which the length should have two and a half cubits, etc. Some are accustomed to ask of what quantity the cubit should be estimated, which Moses placed either in the ark of Noah or in the making of the tabernacle: which, if we see the words of Josephus, the question will be easily solved. For it should not be thought that a man of Jewish priestly lineage, of excellent genius, and very learned in both divine and secular scriptures, could have been unaware of this. He therefore says: Also, the ark was made of five handbreadths in length, three handbreadths in width (Antiq. Book III, Chap. 8). Whence it is clearly evident that it designates that cubit which two handbreadths complete. Mystically, however, the length of the ark signifies the longsuffering of our Lord and Redeemer, by which he lived among men. The width signifies the very breadth of charity, by which he wished to come to us and dwell among us. The height signifies the hope of future exaltation, for he foresaw that either he himself would be glorified or that he would glorify others after his passion. Whence it is aptly said that the length of the ark was of two cubits, obviously because of the doctrine and works by which he shone forth in the world. Hence also the evangelist Luke claims to have made a speech about the things which Jesus began to do and teach (Acts I). And his fellow citizens, marveling, said: Whence does this man have such wisdom and mighty works? (Matt. XIII) referring wisdom to the wondrous things he said: mighty works, to the things he did. But that the ark had, in length, after two cubits even a half, can be referred to the slowness of human frailty: which could not yet, as was worthy, grasp the sublime sayings or works of the Savior. Whence it was also plainly said of some of his mystical actions: These things his disciples did not understand at first, but when Jesus was glorified (John XII).
Similarly, concerning his more sublime sayings: "And this word was hidden from them, and they did not understand what was being said" (Luke 18). The ark had two cubits in length because the Lord, clear in flesh by word and deeds, appeared. It also had half a cubit because he patiently bore the slowness of the disciples, who could not yet fully grasp his words or deeds. The width of the ark was one cubit, due to the administration of the Lord's charity, by which he sought to unite his chosen ones in God. Therefore, praying to the Father for them, he said: "I do not ask on behalf of these alone, but also on behalf of those who will believe in me through their word, that they may all be one, just as You, Father, are in Me and I in You, that they also may be one in Us" (John 17). And shortly after: "I have made your name known to them and will make it known, so that the love with which you loved me may be in them, and I in them" (Ibid.). It had after one cubit also a half, namely, for the signification of our frailty, by which, positioned in this life, we are not yet able to perfectly love God or comprehend the love that God has towards us: more, as the Apostle witnesses (1 Cor. 13), we know in part and prophesy in part, thus indeed we also love in part. Therefore the ark has one cubit and also a half, because the Lord with singular piety loves us to be associated with himself and the Father, and he equally embraces our capacity for love, whatever it can be in this life, with his pious kindness until we deserve to enter his vision, where we may love him with all our heart, all our soul, and all our strength. The height of the ark was also most fittingly one and a half cubits, namely, for the indication of the singular hope, by which either the Lord himself, while in the flesh with us, awaited the outcome of his future resurrection and subsequent glory, or he always admonishes us to rejoice in the rewards of future goods amid the adversities of the world. Therefore the ark has a full cubit in height, because our Lord and Savior most fully knew, even while still conversing in corruptible flesh, how much glory was preserved in the future either for himself or for his members, which are us. It also has a half cubit of height, because he willingly took on, in his body, our humble devotion, who indeed piously love the future homeland: but not yet perfectly, can we grasp what its happiness is; yet as much as we grasp, we have this only from him.
And you shall overlay it with pure gold, etc. The Ark is overlaid with pure gold inside and out, because the human nature assumed by the Son of God was full of the virtue of the Holy Spirit within and openly demonstrated the works of the Holy Spirit to people outwardly. Indeed, this Ark is rightly commanded to be surrounded by a golden crown above, because appearing in the flesh and coming to redeem the human race, the Son of God awaited the definite time and hour when He would overcome the death He had taken on for us along with the author of death, and would ascend victoriously to the Father in heaven. About this crown the Apostle says: "But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honor" (Hebrews 2). Of this in the Apocalypse, John says, "And I saw, and behold, a white horse, and he who sat on it had a bow, and a crown was given to him, and he went out conquering and to conquer" (Revelation 6). Certainly, the white horse is the Church, and the rider who sat on it is the Lord, who had a bow, because He was coming to battle against the powers of the air. And a crown of victory was given to Him, who by dying overthrew the kingdom of death.
And four golden rings, etc. The four golden rings are the four books of the Gospels, which rightly are golden because of the brightness of the wisdom by which they shine; rightly compared to rings, because the wisdom of God itself which they proclaim is eternal. Neither beginning in time, nor ceasing to be, the eternal divinity which Christ the man has received. Wherefore, at the nearing hour of His passion, He prays to the Father, saying: And now, glorify Me, You Father, with Yourself with the glory which I had before the world was made with You (John XVII). The ark has four corners, because the sacrament of the Lord's incarnation is celebrated throughout all the regions of the world, in which the holy Church is expanded, without ceasing. And at the same four corners, the four rings are placed; because the Gospel of Christ is preached in all the ends of the world to the hearts of the faithful who are to be saved. Now there are two rings on one side, and two on the other: either because two evangelists adhered to the discipleship of the Savior preaching in the flesh and performing miracles; and the other two came to faith after His resurrection and ascension to heaven: or because in the figure of the four animals, two who are designated by man and ox carried the signs of His sufferings and death; but the other two who are figuratively represented by the lion and the eagle, demonstrated the signs of the victory by which He destroyed death. Indeed, the Lord as a man, having become mortal by incarnation, appeared. The ox indeed was offered for us on the altar of the cross. The same became a lion by strongly subduing death and an eagle by ascending to heaven. And so there are two rings on one side, and two on the other, because certainly two evangelists, by their figure, mark the assumption of human frailty in the Lord; and the other two signify the victory by which He triumphed over the same assumed frailty and death. For the left side of the ark had, as it were, two rings, since two evangelists figured the incarnation and passion of the Lord. Similarly, there were two rings on the right side, which also figuratively express the resurrection and ascension of Him, which belong to the glory of future life.
You shall also make poles of acacia wood, etc. The poles by which the Ark is carried are the holy teachers who, by preaching the Lord, bring Him into the hearts of their listeners. These poles are commanded to always remain in the rings because it is necessary that whoever preaches the heavenly mysteries never detaches their mind from the memory of sacred Scripture, and never withholds their hands from the observance of divine commandments. It is fittingly followed by: