Dust-cloths also, and where those things which are wiped off are extinguished, etc. For there are certain precepts in the divine Scriptures that must always be observed both in this life and in the future, by perpetual law: such as this, Thou shalt have no other gods before me (Exod. XX): and, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength: and, Thou shalt love thy neighbor as thyself (Matth. XXII, Luc. X). There are others which are commanded to be observed throughout this entire life, but receive the eternal reward of their observance in the future life: such as the one from the Gospel, Make to yourself friends of the mammon of unrighteousness, that they may receive you into everlasting habitations (Luc. XVI). For here alms should be given for a time, there the fruit of those alms is to be received eternally. There are also others which were diligently commanded by the Lord to be observed in the time of the Old Testament: now with the Gospel shining throughout the world, they are commanded to be observed in the Church not according to the letter, but according to the mystical sense, such as the observance of the Sabbath, the rites of sacrifices, and the blood of the Paschal lamb, and other things of this kind, which in their appropriate time were solemnly kept by the people of God, like wicks burning in the lamps of the candelabrum, filled with the oil of pious devotion and kindled by the fire of the heavenly word: but when it was preached by the apostles and apostolic men that an end was imposed by the Lord to these and the like observances, all these are to be kept more spiritually in the Church rather than according to the letter. As if the wicks of the candelabrum were being wiped so that they could shine brighter when renewed, because they provided the light of the saving doctrine to the Church, more sublimely understood through the Spirit. About this renewal of the lamps of the tabernacle, that is, the more sublime understanding of the divine Scriptures, the Lord promises His people in Leviticus, saying: You will multiply and I will establish my covenant with you. You will eat the old store long kept, and you will cast out the old to accommodate the new incoming. For with the children of Israel multiplied, the covenant of God was confirmed with them: when also the Gentiles were called to the faith, the grace of the New Testament was planted in the hearts of the elect with a firm root.
And we eat the most ancient of the old, when we retain in the sweet memory of the heart the old commandment, which from the beginning was given to the human race: loving the Lord our God with all our heart, all our soul, all our strength; and loving our neighbor as ourselves. And we cast away the old things with the coming of the new, when we cease to observe the typical statutes of the Mosaic Law according to the letter; but the same, more graciously understood through the spirit, we keep with a heart renewed in hope of the heavenly kingdom: according to that of the Apostle, "If therefore any be in Christ, he is a new creature: old things are passed away, behold, all things are become new" (II Cor. V). And in the Apocalypse, "And he that sat upon the throne said, Behold, I make all things new" (Apoc. XXI). Now the snuffers by which these things were done are the very words of sacred oratory, by which it is clearly designated that the letter of the law is to be dissolved in many respects, and to be kept only with a spiritual sense. Among these is that in the Acts of the Apostles, where the Gentile believers are prohibited from being circumcised and are commanded to obey evangelic grace without the ceremonies of legal sacrifices. And what the Apostle, explaining a verse of the Psalm to the Hebrews, said, previously saying: "Sacrifices and offerings and burnt offerings for sin thou wouldest not, neither hadst pleasure in them, which are offered according to the law;" then he said, "Behold, I come to do thy will, O God" (Heb. X). He takes away the first, that he may establish the second: in which will we are sanctified through the offering of the body of Christ Jesus. Therefore, the snuffers, and the vessels where those things that are snuffed out are extinguished, are made of the purest gold; because both the divine words, by which the cessation of legal ceremonies is preached, and the hearts of those, in whom the same figurative shadow of the law takes an end, are illuminated by the grace of God, that the succeeding truth of the Gospel might shine more clearly to the world. For it is well known that the first apostles loosened the Sabbath in the Gospel before the passion of the Lord, and after the ascension of the Lord and the coming of the Holy Spirit, they utterly put an end to the legal sacrifices, and changed many decrees of the letter of the law to the evangelical grace of liberty. Therefore, in these, the snuffers by which those things that were snuffed out extinguished: in which the literal observation being completed, exhibited the beginning of grace more clearly shining to the world. Likewise, because the mortal life being finished, and immortal life succeeding, the greatest part of the works or gifts of light, which we now use, will cease, that the rewards of eternal light might follow in the presence of the divine vision. Those testimonies of the Scriptures, which testify that these things will be, are certainly golden snuffers, which by the hope of future brightness are excellent. The vessels also in which those things that are snuffed out are extinguished, are doubtless the bodies and hearts of all the righteous immortal. And therefore most rightly compared to gold, in which this most desirable change will be made, that after the temporal benefits of God, they may come to the eternal. Finally, the Apostle provides us golden snuffers of the lamps of God, and places where those which are snuffed out are extinguished, when he speaks of the difference between present and future goods, saying: "Whether prophecies, they shall fail; whether tongues, they shall cease; whether knowledge, it shall vanish away. For we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away." And a little later: "For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known" (I Cor. XIII).
All the weight of the candlestick... a talent of the purest gold. All the weight of the candlestick with all its vessels is the whole body of Christ, with the very head of our Mediator between God and men, and with all His chosen ones from the highest to the lowest, from those of whom no one is greater among those born of women down to those of whom He says: "See that you do not despise one of these little ones who believe in me" (Matthew 18). Indeed, all these, although in different ranks, ages, sexes, conditions, abilities, and times, cling with the fixed root of their mind to one and the same Author and Giver of perpetual light, each in their own time and place, as if to a golden candlestick, so that they may become participants in the same light. This candlestick, in fact, is properly said to have to be a talent of the purest gold, for a talent is a full and perfect weight: "Because the Lord is righteous in all his ways" (Psalm 145); and He who in this life grants His grace to the faithful to act well, in the next life renders the crown of justice to their good works. On the other hand, the prophet Zechariah describes iniquity sitting upon the talent of lead (Zechariah 5); because He will also render to the reprobates in the same just examination according to their deeds: "You will render to each one according to his works" (Psalm 62). But it makes a difference whether someone brings gold or lead to the divine judgment. For those who, like gold, shine with good works advance to the Lord's candlestick, because they become participants in the glory of their Creator. But those who appear heavy with sins in the strict examination are submerged like lead in the very deep water; because by the merit of their crimes they fall into the abyss of grievous punishment. Yet, both lead and gold have the measure of a talent; because both in condemning the wicked and in saving and crowning the elect, the judgment of our Creator is just.
Look, and make according to the pattern that was shown to you on the mountain. The mystery of this commandment is very easily evident from those things which were explained above. For an example of the lampstand that Moses would make was shown to him on the mountain; because in the height of intimate contemplation he clearly learned the manifold sacraments of Christ and the Church; however, he did not want to openly declare these to the people whom he was teaching, but rather typified them through the figure and work of the lampstand and its vessels, until the Lord and our Redeemer Himself would come in the flesh, who would reveal the inner sense of that figure to His Church by giving the grace of the Holy Spirit: so that by dying on the cross He tore the veil of the temple, and revealed the secrets of the holy places that had been covered; and after the resurrection, appearing to his disciples, He opened their minds, so that with the eyes of their minds spiritually revealed, they might perceive these and other secrets of the Scriptures. But every scribe instructed in the kingdom of heaven is also commanded diligently to follow and to teach others those things which he has learned in the holy writings about the catholic faith or holy action, what else is he enjoined to do but to look and make according to the pattern that was shown to him on the mountain? For he diligently looks at the shown pattern, and returning to the lower things, he makes it, when he carefully examines with a devoted heart those things which through the sublimity of the divine word he understands to be believed or acted upon within: and he always shows to his hearers the pattern of these things both by the execution of righteous work and by the word of salutary doctrine; who lives and reigns with the Father and the Son together with the Holy Spirit, forever and ever. Amen.
BOOK SECOND. CHAPTER ONE. Description of the tabernacle and the temple. The tabernacle will indeed be made thus. The tabernacle made by Moses in the wilderness, just as the temple which Solomon made in Jerusalem, signifies the state of the holy universal Church, which partly already reigns with the Lord in the heavens, and partly, in this present life still, with its departing and succeeding members, is a pilgrim away from the Lord. Indeed, in the construction of each house, this is usually the principal distinction of the figures: that the tabernacle designates the present building of the Church, where daily it is exercised in labors, and the temple signifies the future rest, which is completed by the daily reception of souls departing hence after their labors. For Moses made the tabernacle with the people of God while they were still in the way, going to the promised land; Solomon, however, built the temple when he had gained possession of the promised land and the kingdom in it. Moses made the tabernacle in the wilderness, Solomon made the temple in Jerusalem, which means 'vision of peace'; for here indeed the Church is built in the labor and affliction of the passing life, in thirst and hunger for the perpetual kingdom; but there it is consummated in the vision and perception of true peace. Hence it was well said in the construction of the temple that the hammer and axe and all iron tools were not heard in it when it was being built, with all the stones and woods prepared outside Jerusalem, and properly fitted into their positions: which there most easily and undoubtedly were each returned to its place, either with cement or nails; because in the peace of supreme blessedness there is no need for our faith to be tested by tribulations, or for our life to be proved, but what was chastened here in the present age and fitted regularly for the heavenly seats, there with the glue and bonds of mutual charity, so that it cannot be dissolved perpetually, must be joined together in the sight of its Creator and King. For when the heart and soul of the multitude of believers become one in this life, and all things are common to them, what are they but the living stones squared into the building of the future house of the Lord, which, being transferred from here and there, without any laborious delay, are inserted into their proper places, and joined to each other by the bond of divine and their own love? Moreover, the figure of each sanctuary can be generally distinguished thus. The work of the tabernacle signifies the time of the synagogue, that is, the ancient people of God: but the work of the temple signifies the Church, that is, that multitude of the elect, which came to life after the Lord's incarnation: for Moses completed the tabernacle with only the Hebrew people, but Solomon perfected the temple with the gathered multitude of proselytes, also being assisted by the king of Tyre with his artisans, who were neither Jews by nature nor profession. For it is evident that in the former people of God, their teachers were presided over only from among their own race; but as for the Church, its first governors were indeed from the Hebrews: but soon, as it grew and expanded throughout the world, its builders rose also from the Gentiles, so that even the evangelist Luke, and Timothy and Titus, apostolic men from the calling of the Gentiles, came to its leadership. But if we inspect each detail more diligently, the construction of each house mystically describes the state of the entire present Church, which from the beginning of worldly condition to the last one who is to be born at the end of the age, always continues to be built: and it also wonderfully depicts the glory of future life, which it now partly enjoys, but after the end of this age, will enjoy eternally in all its members, with the truth of the figures marvelously represented.
Therefore, as we are about to say something about the tabernacle, with the Lord's help, invoking Him first with humble prayer, we beseech that the eyes of our heart may be revealed, so that we might be able to consider the wonders of His law, and understand that the adornment of pernicious metals and garments is recommended to us as the decoration of morals, shining with faith and devotion. For surely otherwise that apostolic word cannot apply to us, where he says: "For you are the temple of the living God" (II Cor. VI), as God says: "For I will dwell in them, and walk among them" (Levit. XXVI). And what John heard, a great voice from the throne saying: "Behold, the tabernacle of God is with men, and He will dwell with them" (Apoc. XXI), unless we imitate the ornamentation of the material tabernacle or temple with the religious adornment of the cleanliness of heart and body of the world. But before we discuss the spiritual sense, let us first briefly look at the material text of the letter itself. The tabernacle was a house consecrated to the Lord, having thirty cubits in length, ten cubits in width, and equally ten cubits in height, having a roof level through the whole, as is the custom in Egypt and Palestine to build houses. Its three walls, southern, northern, and western, were compacted of wooden boards, gilded on both sides. Furthermore, for the eastern part, there was one bar, where the entrance was, which extended through the middle of the boards from corner to corner, that is from the top end of one wall to the top of the other wall. On it rested the curtains of the tabernacle and the roof, where also a tent was suspended by five columns. The house, moreover, was covered all around and above with curtains woven in wonderful variety, which was properly called the tabernacle. This was also covered all around with curtains of goat's hair, reaching down to the ground. There was also another covering on the roof made of ram skins dyed red. Again, above this, there was another covering of hyacinth-dyed skins. There was also a veil embroidered with variegated work, hanging on four columns, which divided the sanctuary and the holy of holies: within which was placed the Ark of the Covenant, and in front of the Ark outside the veil was the altar of incense. Likewise, in the middle of the sanctuary itself was a lampstand on the south side. The table stood on the north side; the altar of burnt offering outside before the entrance of the sanctuary; the bronze basin between this altar and the tabernacle. And around all of this was the court of the tabernacle, having a length of one hundred cubits and a width of fifty cubits. Therefore, for the sake of elucidation, we briefly introduce these matters, so that through these words of history we might be able to reach a deeper and clearer understanding of the allegorical sense. When the Lord had taken Moses to Himself on Mount Sinai for forty days and forty nights, and was delivering the ceremonies of the law and the manner of living, He said among other things:
CHAPTER II. The Ten Curtains (Exodus XXVI). But you shall make the Tabernacle, etc. The Tabernacle of the Lord is made from curtains varied in different colors; because the holy universal Church is built from many chosen persons, from many Churches throughout the world, and from various flowers of virtues. All its perfection is contained in the number ten; because the Church throughout the world, spread among different nations, tribes, peoples, and languages, subsists wholly in the love of God and neighbor alone, which is encompassed by the Decalogue of the law. Nor can anyone otherwise truthfully reach the members of the Church unless he has learned to love with a whole heart both Him by whom the Church is built, and those in whom the Church is built; that is, God and His chosen ones. The various decorative colors with which these curtains are distinguished are the grace of various virtues, by which the holy Church, composed by marvelous and entirely heavenly craftsmanship, shines in the sight of its Creator: with this variety, and as it were with embroidered work, blessed Peter endeavored to build the Tabernacle of God when he said: "As each one has received a gift, minister it to one another, as good stewards of the manifold grace of God" (1 Peter 4). Paul saw this present in the curtains of the Tabernacle, that is, in the minds of the faithful, when he says: "To one is given the word of wisdom through the Spirit, to another the word of knowledge through the same Spirit" (1 Corinthians 12), and the rest of that passage. And indeed the fine linen, which is mentioned first, because it designates the ornament of virtues, John testifies in the Apocalypse, saying: "For the marriage of the Lamb has come, and His wife has made herself ready, and to her it was granted to be arrayed in fine linen, clean and bright" (Revelation 19): for the fine linen is the righteous acts of the saints. Solomon speaks of the same wife of the Lamb, that is, the Church of Christ: "She makes coverings for herself; her clothing is fine linen and purple" (Proverbs 31). However, John, in expounding the figure of one color, suggests that the others also should be interpreted figuratively. Therefore, the fine linen, which indeed comes forth from the earth, but extracted from the earth, through long process of drying, beating, purifying, scalding, and spinning, is accustomed to lose its grassy hue and to take on a bright white color, represents bodies adorned with the beauty of chastity: who, born indeed of the allurements of the flesh, through great labor of continence, as it were, sweat out the native moisture, and attain to the decoration of purity worthy of God by diligent fasting and watchings, prayers and readings, patience and humility. About them, the apostolic words might rightly be said: "Or do you not know that your bodies are temples of the Holy Spirit, who is in you" (1 Corinthians 6)? This fine linen is twisted into the curtains of the Tabernacle; because we not only gird the loins of our flesh, but also, as Peter admonishes, the loins of our mind in sobriety (1 Peter 1), so that we may restrain both the flesh from lascivious movements and our heart from seductive thoughts. Hyacinth, because it imitates the appearance of the air and the sky, signifies the minds of the same chosen ones, seeking heavenly things with all hope and desire. The Apostle recommends to us the mystery of this color, saying: "If you have been raised with Christ, seek those things which are above, where Christ is sitting at the right hand of God" (Colossians 3). Purple, because it shows the color of blood: and true purple is also dyed with the blood of sea snails, designates the devoted hearts of those who can say with the Apostle: "For I am ready not only to be bound, but also to die at Jerusalem for the name of the Lord Jesus" (Acts 21). And with the prophet David: "For your sake we face death all day long; we are considered as sheep to be slaughtered" (Psalm 44). Scarlet, because it has the appearance of fire, is rightly compared to the most fervent love of the saints. Hence, some of them, who had conceived this with the Lord present and accompanying them, said: "Did not our heart burn within us while He talked with us on the road, and while He opened the Scriptures to us" (Luke 24)? To whom, in contrast, it is said of the reprobate: "And because iniquity will abound, the love of many will grow cold" (Matthew 24). This is dyed as if twice, when it flames with love for God and neighbor, when we love Him with all our heart, all our soul, all our strength, and love our neighbor as ourselves. Thus, in these four colors of curtains, the four justifications of the chosen are expressed. In twisted fine linen, the flesh maintaining chastity; in hyacinth, the mind desiring heavenly things; in purple, the flesh subjected to passions; in twice-dyed scarlet, the mind shining forth among passions with love for God and neighbor.
The length of one curtain will be, etc. In the length of the curtains, is represented the longsuffering patience of the holy Church; in the width, the breadth of charity is expressed, which not only loves God and neighbor, but also usually receives the enemy who hates it with open arms of its sweetness, and commends its persecutors to the Lord on bended knees in prayer, saying: Lord, do not hold this sin against them (Acts VII). Four cubits aptly represent this breadth, because there are four books of the Gospels, in whose examples and words of our Lord Redeemer, we are taught how this charity is to be maintained. Four virtues, in the exercise of which the same charity is practiced, that is, temperance, fortitude, justice, prudence, so that charity, uncorrupted in God, and whole, may be preserved, which is of temperance; may not be broken by any hardships, which is of fortitude; may not serve any other, which is of justice; may be vigilant in discerning things, so that deceit or trickery may not gradually creep in, which is of prudence. But the length of the curtains was twenty-eight cubits, which is a number that is four times seven, and the number seven, because of the day of the sabbath, usually symbolizes the eternal rest of the saints. Therefore, the length of the curtains is extended in four sets of seven cubits; because through faith and the keeping of the evangelical doctrine, and through the exercises of the spiritual virtues we have spoken of, the longsuffering patience of the holy Church tends to eternal rest. There is also another mystery in the number twenty-eight, equally pertaining to the number seven. For if you are willing to count all the numbers from one to seven in full order, you will complete twenty-eight; for one, and two, and three, and four, and five, and six, and seven, make twenty-eight. Because, therefore, in the parts of the number seven, the number twenty-eight is found, rightly the length of the curtains is contained therein, because the faith and patience of the saints, distinguished by the variety of virtues, in all things which it does or suffers, expects not the glory of human favor, but the happiness of heavenly rest. Hence it is that a psalm of this number is titled in the completion of the tabernacle, which is understood to be sung entirely about the perfection of the holy Church, especially in what is said in it: Worship the Lord in His holy court. And again: And in His temple, all shall say glory (Psalm XXVIII). For appropriately, psalm twenty-eight is inscribed about the completion of the tabernacle; because indeed in this is the perfection of the Church, which is a pilgrim in this world, that through faith and good works, it tends to the rest of the world to come. And properly it follows:
All the tents shall be made of one measure. For although the curtains differed from each other by varying embroidery, they were all of the same measure in length and breadth. This is because the chosen ones, though they possess differing gifts according to the grace given to them, have one Lord, one faith, one baptism, one God and Father of all.
Five curtains are to be joined to each other, etc. Josephus (Antiq. III, 6) narrates that the tablets of the Covenant were inscribed with the Decalogue so that each tablet contained five words. Therefore, it is fitting that the ten curtains, which when joined together completed the beauty of the tabernacle, were divided in due time so that five remained together on each side. By observing this, the ministers of the holy places and the people of God would be reminded of the law that must always be observed, which, though contained in ten words on two tablets, was divided into five on each tablet.
Indeed, concerning this interpretation, we can also speak of the number of the curtains as twice five, noting that the followers of God signified in either testament. The first five, which protected or constituted the front and foremost part of the tabernacle, represented the type of the ancient people of God, who fulfilled the precepts of the law in the sacrament of circumcision, sacrifices, and diverse observances of the ceremonies according to the letter. The latter five curtains, which covered or even constituted the rear of the tabernacle, designated us, who after the coming of the Lord in the flesh, keep the books and sacraments of the law spiritually, as He revealed and granted.
And indeed all the curtains were of one workmanship, depicted with the same colors, yet five were mutually joined; because all the worshipers of both testaments believed in one and the same God, served with the works of one and the same piety and chastity, but each people performed their distinct parts in the celebration of the sacraments. For the sacrament of the Lord’s passion, by which we are both redeemed, was celebrated by them in the flesh and blood of the victims, and by us in the offering of bread and wine: they believed and confessed the future birth of the Lord in the flesh, His preaching, operation of miracles, temptation, passion, burial, resurrection, ascension, coming of the Holy Spirit, faith of the Gentiles, whereas we believe and confess all these things now accomplished and no longer to be done.
Nevertheless, at the time when the tabernacle was being erected, all the curtains were joined together; because the whole beauty of the Catholic Church extends from the beginning to the end of the age, surely the connection of the ten curtains, as one, adorns the tabernacle of the Lord.
Loops of hyacinth on the sides and tops, etc. We have said that hyacinth, because it is of a sky-like color, is suitable to signify heavenly goods. Therefore, curtains are connected with each other by loops of hyacinth when the sole hope of heavenly beatitude unites all the hearts of the elect around the world in one and the same devotion. These loops are aptly called as such, because they were to be placed not only on the sides of the curtains, but also on the tops, that is, at the extreme ends of the corners. For the life and operation of the saints are directed towards perfection by the straight path of common intention, but also the very beginning of good conversation, which is carried out through the confession of faith and the reception of heavenly sacraments, is not diverse from one another, but all are equally and indissolubly connected by the grace of truth. Also, we all share the common certainty of the end of temporal life with the same hope, when we close our eyes in death in such a way that, having first received the viaticum of the heavenly mystery, we quickly trust that we will be found in true life and remain in it forever.
This passage fits what is commanded of the children of Israel in the Book of Numbers, that they should make fringes for themselves on the corners of their garments, placing on them ribbons of hyacinth. Indeed, the children of Israel have fringes and ribbons of hyacinth on the corners of their garments when the elect, and those who desire to see God, work to clothe themselves in acts of justice in such a way that they do not place the end of these actions in the praise of mortals, lest it should be said of them, "They have received their reward" (Matthew VI): but rather they seek in them the judgment and eternal rewards of the heavenly ruler. Hence, it is immediately added in the book by way of explanation: "When they see them, they shall remember all the commandments of the Lord, not following their own thoughts and eyes, which lead them to unchastity through various things." We should also use these words in the explanation of loops of hyacinth, so that we say that curtains are joined by such loops so that the children of Israel, having these things before their eyes, were reminded of heavenly commandments, and we, now reading these things, may remember that we, living this life as children of eternal promise, are separated from each other by times and places: but in heaven, there is a homeland that will unite its citizens, gathered from the four winds of heaven, in an indivisible society forever.
It will have fifty loops on each curtain, etc. We read in the law that the fiftieth year is called the jubilee (Leviticus 25), which means a time of release or initiation, in which all people were to rest from all the labor of the land, and all debts were to be forgiven. And in the New Testament, we know that the grace of the Holy Spirit came upon the apostles on Pentecost, that is, the fiftieth day after the resurrection of the Lord (Acts 2), and consecrated the beginning of the nascent Church by His coming. From this, it is evident that this number can rightly symbolize either the grace of the Holy Spirit or the joy of future blessedness, to which one is brought through the gift of the same Spirit, and in whose reception alone one truly rests and rejoices. And fittingly, the curtains had fifty loops by which they were fastened to one another; for it is only by the gift of the Holy Spirit that the elect are joined together in the bond of peace, which is the bond of perfection: not from any other hope but the future hope and memory of the society and peace which makes the servants of Christ, separated by times or places in this life, to be harmonized together with piety. It is also well said that the curtains had loops on each side, so that each curtain would embrace the curtains next to it on each side as if with outstretched arms embracing from here and there. For it is indeed necessary that all the faithful, both those who preceded us in Christ and those who followed, be embraced with the outstretched arms of sincere piety; and those who taught us in Christ, and those whom we ourselves taught by Christ's granting, we should all venerate with one affect in Christ. For in this way, we must hasten to see the face of our Creator by living rightly, so that we do not abandon our fellow traveler but strive to reach together before the sight of the divine glory: for the individual curtains were so directed by the support of the boards towards the heights, so shined within the heights with the varied flowers of their own embroidery, that they did not abandon the curtains that were raised with them to the heights or shone while placed on high: just as we ought to help our fellow faithful progressing with us in the service of God, with admonishments and examples, and in whatever virtue we have been able to advance, we should similarly treat our companions in the same virtue with worthy veneration. Therefore, loop meets with loop so that one might be fit to the other when the just are bound to each other with a mutual and equal quality of virtues.
You shall make fifty golden rings, etc. This passage is explained more fully in the subsequent sections where it states: And he cast fifty golden rings to fasten the curtains’ loops, so that one tabernacle would be made. Therefore, the number fifty signifies the true governance in the Holy Spirit; and because a circle appears to have neither a beginning nor an end, and gold is more precious than other metals due to its brightness. What is expressed by the fifty golden circles, if not the perpetual brightness and shining eternity of the highest tranquility? And the rings grip the loops of the curtains so that one tabernacle is made from all, when the glory of the heavenly kingdom thus infuses pure minds of the faithful, that with such a glue of saving inspiration, one Church of Christ is made perfect from both peoples, rather from all the elect.
CHAPTER III. Eleven Cloths of Goat Hair and Eleven Cloths of Cilicia, etc. This passage is repeated in the following: "And he made eleven cloths of goat hair to cover the roof of the tabernacle." Thus, the cloths by which the tabernacle is covered represent the leaders of the holy Church, through whose diligence and labor the dignity of the same Church is protected and continually fortified with care, lest, evidently, the life and faith of the elect be corrupted by heretical seduction, defiled by the wickedness of false Catholics, tainted by the filth of tempting vices, or drawn to sorrow by the lack of temporal supports. The more they diligently gird themselves to sustain or repel the assaults of incoming temptations, the greater freedom they grant the subjects in serving the Lord, and they provide the appearance of shining within, like curtains, while they endure the storms of afflictions outside, like cloths. It is right that these cloths are also mentioned as cilicia made from goat hairs, and that there are eleven of them; because indeed, holy preachers, the higher they are in merit, the humbler they ought to be in spirit, according to the wise man’s saying: "The greater you are, humble yourself in all things" (Eccle. III). Eleven, indeed, surpasses ten but does not reach twelve, that is, the apostolic number, and signifies transgression of the Decalogue law. And in the eleventh psalm, the prophet laments that the holy ones have failed and the sons of men have exchanged truths for vanities and deceits, saying: "Save me, O Lord, for the holy one has failed," etc., subtly indicating with this number that such men of double tongue and heart neither keep the legal precepts of the Decalogue nor can receive the apostolic grace of the Gospel. Cilicia, furthermore, is the garb of penitents, as testified by the psalmist, who says: "But when they were troublesome to me, I clothed myself with cilicium" (Psal. XXXIV), that is, I assumed the habit of penance and humility, with which either I would calmly endure the wrath of my persecutors more lightly or even mitigate it. For if goats, or their hairs or skins, always represented the stench of sinners and not at times the humility of penitents, the animal itself would not be counted among the clean, nor would it be said in praise of the spouse: "Your hair is like a flock of goats" (Cant. IV). Thus, the cloths, which hint at holy preachers, are both cilicia and eleven; because the more earnestly they purify hearts by faith, the more they discover in which to blame themselves. Hence, they humbly confess: "For in many things, we all offend" (James III): and "If we say that we have no sin, we deceive ourselves, and the truth is not in us" (1 John II). However, the following words mystically declare the perfection of their hearts, by saying:
The length of one covering shall be, etc. Behold, here you have the number ten, not eleven, in length, and this multiplied by three: which plainly suggests the virtue of those who complete the decalogue of the law in the faith of the Holy Trinity, which operates through love: with which indeed in this life no higher perfection can be attained. You also have the width of four cubits, which signifies the breadth of sincere charity, that is, the one that is both commended and given to us in the Gospel through Jesus Christ. Therefore, the coverings of the tabernacle cover the roof, and these are made of the hair of goats, but having thirty cubits in length and four in width; because those highest preachers who protect the life of the faithful by their exhortations, intercessions, daily care, vigils, fasts, and their own nakedness, humbly admit themselves to be sinners in contemplation of the supreme purity. Nonetheless, as far as the measure of human perfection reaches, they appear pure and exalted among men of the world.
The measurement of all coverings will be equal, etc. There will be one measurement of all coverings because, undoubtedly, there is one faith in which the entire Church is saved, and one and the same eternal life to which it hastens. Hence, those who entered to work at different times in the vineyard of the Lord are all rewarded with one denarius. Thus, the division of coverings into five and six can be understood as we have explained above regarding the divisions of curtains; namely, that they designate the teachers of both Testaments. For five coverings are aptly compared to the ancient teachers of the people of God; either because they preached only the sacraments of the Mosaic law, although they also preached the mysteries of evangelical truth, or because they lived in the five ages of the world. The doctors of the New Testament can be taken from the six coverings without inconvenience; because they spiritually comprehend all that divine Scripture records as done or spoken in the six ages of the world to aid and exemplify their preaching; because they openly proclaim to their listeners that the Lord's passion, through which the world was redeemed on the sixth day, is to be believed and confessed, and they testify that they can be saved only through this sacrament. Therefore, it is rightly commanded that the sixth covering be doubled at the front of the roof, for the confession and imitation of the same Lord's passion. For it is not enough for believers to be baptized and consecrated only in the confession of the Lord's death and resurrection if each baptized person does not also strive, as much as possible, to live continually in the likeness of the Lord's death, and by suffering for Him, to be assimilated to Him, so that they may also deserve to be partakers in His resurrection. According to the letter, he calls the front of the roof the entrance of the tabernacle: where, as we briefly said above, it is commanded to place not boards, but pillars and a beam stretched from the corner of the boards to the corner; and therefore, as far as the form of the work itself is concerned, a doubled covering was more necessary there, where the solid firmness of the wall was absent. But mystically, the sixth covering is doubled at the front of the roof when all who enter the holy Church are initiated in the faith and sacraments of the Lord's passion, understanding that they must always live by imitating it as well. For in the entrance of the sanctuary, the sixth covering is, as it were, doubled for us when we are consecrated by the sacraments of the Lord’s passion and instructed by His examples. Thus Peter speaks of the reception of the sacraments: "He has regenerated us into a living hope, according to His great mercy, through the resurrection of Jesus Christ from the dead" (1 Peter 1). He speaks of the imitation of the passions: "Since Christ has suffered in the flesh, arm yourselves also with the same resolve" (1 Peter 4).
Make fifty loops along the edge of one curtain, etc. These, as we explained above concerning the curtains, can also be understood here; namely, that the remembrance of the heavenly rest, which is usually expressed by the number fifty, unites the hearts of the saints with the bond of peace. Or, if it pleases you to hear something new, since the coarse woolen cloths designate the humility of eminent men; because they desire more to remember their own sins than to boast of their virtues, they are more affected by the virtues they have not yet attained than by those they have already achieved. The number fifty of the loops or clasps can signify the humility of their compunction. For the fiftieth psalm is the psalm of repentance. And rightly so; because the gift of repentance is granted only by the generous giving of the Holy Spirit, the gift of forgiveness to the repentant is bestowed only by the action of that same grace of the Holy Spirit. And fittingly, the fifty loops or clasps join the curtains together; because no virtue bonds faithfully into the unity of charity more than humility. For the more one perceives oneself to be weak, the more earnestly one seeks the help of a neighbor to be strengthened. And rightly so, the clasps are made of bronze; because it is known that this metal is very vocal, for indeed the humble conscience of the just has a great voice before God. Hence, that Davidic poor man, when he was troubled, did not shout in the ears of men but poured out his prayer in the presence of the Lord: "Lord, hear my prayer," he says, "and let my cry come to you" (Psalm 101).
What remains in the coverings prepared for the roof, etc. In order that these things may be fully understood, it is necessary to discuss more broadly the entire arrangement of the tabernacle itself. We have said that the walls of the tabernacle, which consisted of boards and columns, had a length of thirty cubits, a width of ten, and a height similarly of ten. Therefore, if anyone wished to encircle the house in width with a cord, for example, from the base of one board on the southern side, to the base of the board opposite on the northern side, it is evident that the same cord would need to be thirty cubits in length, that is, having ten cubits of upward stretch on the southern wall, ten others straight across between the walls, and ten more of downward stretch on the northern wall. Similarly, if you wanted to extend the cord along the length of the house, from the bases of the columns upwards, and along the entire length of the house to the western wall, and then down to its bases, the cord will have fifty cubits in length, namely, ten cubits of upward stretch beside the columns, thirty cubits straight along the length of the house, and another ten cubits of downward stretch beside the boards of the western wall. Therefore, with these things considered, look at the measurements of the curtains with which the house was to be covered, and how they could match the aforementioned measurements. There were ten curtains, each having a length of twenty-eight cubits and a width of four, which, when joined together and set as one, filled the tabernacle with forty cubits in its width. So, hang the curtains, each having a length of twenty-eight cubits, and place them in the house whose transverse measure is thirty cubits, and you will see that the curtains will have ten cubits in equivalence between the walls; however, in the ascent or descent beside the walls, they will have nine cubits. Thus, it happens that the tops of the curtains cannot touch the ground but will be one cubit higher than the ground. Likewise, you will see that the curtains have thirty cubits in equivalence along the length of the house; but in the ascent or descent beside the eastern and western sides of the house, they have five cubits. Therefore, the same lateral top of the curtains does not reach the ground, but is five cubits higher than the ground. Hence, it is necessary that those five cubits of the curtains, which remain with the ceased walls, be brought together on the eastern and western sides, and joined mutually, so that the curtains cover the house all around, except for one cubit near the ground. This about the curtains. Furthermore, the coverings had thirty cubits in length and four in width; and because they were eleven conjoined along their sides, they filled forty-four cubits. Therefore, place these also in the house: and since the length of the coverings matches the cord by which you measure the house transversely, it happens that their tops reach the ground. For they will have ten cubits in equivalence between the walls, and also ten cubits in both ascent and descent on each side. And this is what the Scripture says, that one cubit would hang on one side and the other on the other, which is more and protects both sides of the tabernacle in the length of the coverings. For the tabernacle properly calls the very making or conjunction of the curtains, which the coverings extended by one cubit from the southern side of the house, and the other from the northern. Hence, they reached the ground, because these had thirty cubits in length, while those had two less. Again, the measure of the coverings along the length of the house was extended to forty-four cubits, having thirty cubits in equivalence, from the front of the house to the top of the boards on the western side, and seven cubits hanging from the front of the house, and similarly seven hanging on the western side.
And so it was that the length of the goats' hair curtains on the western side exceeded the measurement of the inner curtains by two cubits; for indeed the curtains coming from above, as we have mentioned before, covered five cubits of that western wall, and left three cubits untouched. And this is what is now said: "And the surplus that remaineth in the curtains prepared for the roof, that is, one curtain, with which thou shalt cover the back part of the tabernacle." For half of the curtain, in width it is two cubits, with which namely the back part of the tabernacle was covered, that is, the curtains which were properly called the tabernacle, because, as we have said, the last curtain extending two cubits downward passed beyond them. Similarly, the curtains coming from above covered only seven cubits of the western wall: however, the remaining three cubits, which were left bare, did not suffer the injuries of the weather to the ground; but the seven-cubit curtains drawn together from each side, which remained beyond the walls, firmly covered the back of the house down to the ground. Nor could these only reach each other and, like the curtains, touch in the middle of the wall; but because they were of seven cubits, they exceeded the middle of the wall by two cubits on each side and were joined together by overlapping each other: which we think should be understood in exactly the same way on the eastern part of the house, and therefore it was previously commanded that the sixth curtain be folded at the front of the roof. We have endeavored to explain this very difficult matter briefly, as we seemed to have understood it, being ready to learn more correct things about it, if anyone wills to teach us. In all these things, however, the clear sense of allegory is evident. For the goats' hair curtains protected the linen curtains, both from above and below and on every side: and so that those within might shine freely with their beauty, these kept them immune from all external injuries of storms, rains, and heat: for indeed the perfect ones of the holy Church's purpose are diligent in circumspectly watching over the life of the faithful committed to them, so that they may lack neither the supports of the flesh nor the aids of the spiritual life. And let the doctrines of heretics and the bad examples of the immoral Catholics be kept away. Let the saving doctrine be present, by which strengthened, they may be able both wisely to repel the words of those who teach evil and patiently to endure the deeds of those who inflict evil upon them. Let their heavenly life be present, by which confirmed, they may use their tongues silently as if always by living reading. For the goats' hair curtains ward off rains, resist storms, prevent the heat of the sun, and strongly drive away all external adversities, so that the beauty of the curtains inside remains unblemished: when Augustine neutralizes all that could disturb the faith, the poison of heretics: when Gregory explains the temptations of the ancient enemy that attack good morals: when Cyprian strengthens the weak with pious exhortations lest they falter in martyrdom: when other venerable bishops and teachers keep at bay the temptations that could disturb the Church, and with diligent investigation foresee whatever contributes to their salvation, so that everywhere the religious conduct of the faithful may be safe, freely studying virtues with a pure heart, and shining with outstanding deeds in the sight of their Creator, and may also be able to focus the eye of their mind on His contemplation. Truly, because among the holy preachers those are worthy of the greatest honor, who, besides serving in the office of preaching and governance of people, also shed their blood for Christ, it is rightly added:
CHAPTER IV. The third and fourth covering of skins. You shall make another covering for the tabernacle of rams' skins, etc. The holy doctors are sometimes accustomed to be referred to by the name of rams, because they are the leaders of the Lord's flocks. Hence beautifully the Psalmist says: Offer to the Lord, he says, sons of God, offer to the Lord the sons of rams (Psalm 127). Which is to say openly: Offer to the Lord, O angels of God, to whom the care of this office is delegated: offer to the Lord in heaven the spirits of the faithful, who by the imitation of life and faith have merited to become sons of the blessed apostles. Hence it is that the sixth station of the people of God, having set out from Egypt, is called Elim, which means rams, in which were twelve fountains of water and seventy palm trees: so that both by name and appearance it bore the figure of the apostles and apostolic men. The rams' skins are dyed red for covering the roof of the tabernacle, when the apostles, or apostolic men, do not cease to persist in the word of teaching even to the passion of martyrdom: so that they may more safely protect those subjected to the dangers of impending temptations, while they themselves do not flee from suffering persecution for righteousness even unto death. The tabernacle of the Lord is covered with rams' skins dyed red, and defended from the injury of tempests, when holy preachers strengthen the hearts of the weak by the example of their passion and patience, lest they fail in the pressures of tribulations. And as among the chief members of Christ and the Church, sacred virginity holds a prominent place, it is fitting that after the varied beauty of the curtains, after the protections of the saints' covers, after the red-dyed rams' skins, there is still added another covering of hyacinth skins. For hyacinth is of heavenly color: and the skin of a dead animal is a portion and sign. And what is signified by the hyacinth skins, unless the virtue of those who, having mortified all the enticements of carnal lust, live a heavenly life on earth, and, placed among men, imitate angelic purity: and that which in the future time of immortality is promised to all the elect, because they neither marry nor are given in marriage, but are like the angels of God (Matt. 22), they strive to anticipate even while retaining mortal flesh? Hence, rightly, such great virtue receives a great reward, for it is declared by the prophet: Thus says the Lord to the eunuchs who keep my sabbaths, and choose what I delight in, and hold fast my covenant; I will give them in my house and within my walls a place and a name better than sons and daughters: I will give them an everlasting name which shall not be cut off (Isa. 50). Of which place and name, the evangelist John, who was one of themselves, reports hearing them singing a new song before the throne of God (Rev. 14), which no one else could sing. And immediately he adds: These are those who have not defiled themselves with women, for they are virgins: these are they who follow the Lamb wherever He goes. Therefore, the hyacinth skins, rightly, hold the highest place in the house of God, and the heavenly color has chosen a seat closest to heaven, so that choirs of virgins, following the Lamb with special closeness of soul and body, and singing hymns of praise to Him, may be designated. Well, indeed, it is said of the curtains and coverings that even though placed high up, they would hang down to the ground, even though the curtains could not reach all the way to the ground. The columns and boards of the tabernacle, even though erected high, had bases placed on the ground on which they stood. But of the red-dyed and hyacinth skins, it is said that they cover the roof above, but it is not added that they would be turned down to the ground; because other types of virtue seem to have something in common with those who are still held on the earth: but the contest of martyrdom, and the honor of virginity dedicated to God, as if suspended from the lowest and earthly things, are specially demonstrated to be connected with the citizens of heaven. For the martyr, placed in torments, intends nothing else with his whole mind than to quickly leave behind all things that are in this world, and the world itself, and, freed from all pains, to come to see the Creator of the world, and to possess the joys that are beyond the world. And celibates, while they transcend the common law of human kind, which said: Be fruitful and multiply, and fill the earth, with a view to a greater reward, rightly choose for themselves a seat higher than other faithful, indeed higher than the world itself, and thus live in the Church so that they surpass the social conversation of the Church by the honor of their more sublime merit. Hence rightly John writes of such: That these were purchased from among men, firstfruits to God and to the Lamb (Rev. 14). Rightly such are called in the Latin language either virgins, as distinguished by virtue; or celibates, as blessed with heavenly life, that is, imitating the life of the citizens of Heaven on earth.
CHAPTER V. The boards of the tabernacle. You shall make standing boards for the tabernacle, etc. Shittim wood, from which the tabernacle was made, is of a nature exceptionally resistant to decay, of notable whiteness and lightness, and differing only in size from white thorn wood. Hence Jerome sometimes in the Book of Hebrew Names, but also in other works, interpreted shittim simply as thorns. For example, Abel shittim, mourning of thorns. However, this kind of wood is not easily found except in the deserts of Arabia, where the tabernacle was built. Therefore, Greek or Latin translators could not assign it any other name than the Hebrew one, since they had no knowledge of it; though some, trying to express its nature, translated it as incorruptible wood. The boards of the tabernacle thus designate the apostles and their successors, through whose preaching the Church was spread throughout the world. For the width of the boards represents the expansion of faith and sacraments, which before lay hidden in one Israelite people; but by their ministry, it reached the fullness of the entire world. Although, correctly, the width of the boards can also be understood to mean the widening of the hearts of the saints, by which they are elevated to despise the world and long for heavenly things, through which they joyfully love not only friends in God but also enemies for God's sake. Finally, let us see one of the boards of the tabernacle, namely the Apostle Paul, how he indicates that he is expanded in both ways. He speaks of internal, that is, heart's widening: Our mouth is open to you, O Corinthians, our heart is enlarged; you are not restrained in us, but you are restrained in your own bowels. As a response to this, widen yourselves also (2 Cor. 6). He also speaks of the expansion by which he used to serve the progress of the tabernacle, that is, the holy Church: So that from Jerusalem round about as far as Illyricum I have fulfilled the gospel of Christ (Rom. 15). Such boards were made from shittim wood, that is, of thorns. Indeed, thorns according to the Lord's word are the cares of this world, deceitful riches, and pleasures (Matt. 13, Mark 4). But the pricks of sins are also fittingly compared to thorns. Therefore, it is written: Thorns grow in the hands of the drunkard (Prov. 26), that is, sins are in the works of the foolish. Because holy preachers strove to purge themselves from the pricks of vices and to strip away all worldly cares and pleasures, so that they might be free-minded to expand in the love of God and neighbor, and to run to preach the word far and wide; it is rightly said that the boards of the tabernacle are made from wood of thorns: they are made from thorns, but from those which had entirely shed all prickly thorns and shone with pure whiteness. For even the saints, shining with virtues, though they themselves are conceived and born in the sin of the first transgression, are also subject to that general condemnation said to Adam when he sinned: The earth shall bring forth thorns and thistles for you (Gen. 3); but by the grace of God through Jesus Christ, they are stripped of all pricks of sins and are apt for the construction of His house by a worthy exercise of virtues.