On the Tabernacle and the Priestly Garments (Book II – Book III)

On the Tabernacle and the Priestly Garments

continued

Chapter 2.8

On the veil and columns of the tabernacle and the mercy seat above the ark. You will make a veil of blue, etc. This veil, by which the tabernacle was divided in the middle, is placed according to Josephus so that twenty cubits of its length extended to the first house, and ten pertained to the second. This is entirely in accordance with the measurements of the temple, which was later made by Solomon. Since it was sixty cubits in length and twenty in width, a third part of its length, that is, twenty cubits, was allocated to the inner house, that is, the Holy of Holies, so that the length and width of the inner house were one. Thus, the inner part of the tabernacle had a similar length and width, that is, ten cubits. But what the same veil symbolically represents, the Apostle to the Hebrews clearly declares, where he also expounds this in an allegorical sense: why the priests indeed always entered the first tabernacle, performing the services of sacrifices, but in the second, only the high priest once a year, not without blood, which he offered for his own and the people's ignorance. This veil is interpreted as the sky. But the fact that the priests entered the first tabernacle daily throughout the year with sacrifices speaks of the state of this life:

where the saints serve the Lord without interruption, daily atoning for the errors of their fragility, without which they can by no means exist in this life, with daily sacrifices of good works, with daily libations of their tears, as true priests of God and Christ. The high priest, who entered the Holy of Holies once a year with the blood of the victims, is understood to be the great high priest to whom it was said: You are a priest forever according to the order of Melchizedek (Psalm 110). Who, having been offered once for our sins, himself as both the priest and the offering, through his own blood entered into heaven itself, to appear now before the face of God for us. But that the same veil was woven of blue and purple and double-dyed scarlet and fine twisted linen, with beautiful variety, who cannot see, even according to the letter, how it corresponds to the beauty of the heavenly vision? For if you consider the beauty and flames of the stars, the various forms of the clouds, the very iris drawing a thousand various colors in the opposing sun, do you not seem to note paintings of colors in the sky far more numerous and beautiful than those woven into the veil of the tabernacle? Moreover, the four columns before which this veil was hung are the celestial powers of the hosts, illustrious with four distinguished virtues, which we have also mentioned above, that is, fortitude, temperance, prudence, and justice.

These virtues are indeed preserved differently by us in the labors and toils of this life, and differently in heaven by angels and holy souls. For there, the present rule appears to be subject to justice. And this is truly immortal justice; to prefer or equal no good to God, prudence: to adhere most firmly to God, fortitude: to take no delight in harmful defect, temperance. Here indeed, what is called justice in helping the wretched, what is called prudence in guarding against snares, what is called fortitude in enduring troubles, what is called temperance in restraining wicked delights, will not be there where there will be no evil at all. But these columns are well made of shittim wood, either because angelic spirits are by nature incorruptible and immortal, or because being created without sin, they always preserve the unblemished purity of their condition. Regarding which it is aptly continued:

Those same (columns) indeed will be gilded, etc. For the columns are gilded, before which the veil will be hung; because placed within the veil of the heavens are the virtues of the angels, clothed with the grace of the highest brightness. They have golden capitals, because the mind by which they are ruled is illuminated by the presence of divine knowledge and vision. And they have silver bases; because their entire nature specially subsists on this, as if on a foundation, to chant hymns of praise to their Creator, to declare the will of the same Creator to us still wandering on earth, as if placed outside the veil, to their fellow citizens. Whence also, rejoicing with their praises from the earth, we are accustomed to say diligently, as if in a voice of exhortation: Bless the Lord, all his angels, powerful in strength, who do his will (Psalm 103). For in the Scriptures, the splendor of wisdom is often shown by gold, and the brightness of words by silver.

The veil shall be hung on the rings, etc. Rings, which appear to have neither beginning nor end, are sometimes used in sacred Scripture to symbolize eternity. Fittingly, the veil, which represents the heavens, is said to be hung by rings; either because it was in the eternal counsel of Divinity when the world was created, in which the heavenly nature holds the first and foremost place; or because the firmament of the heavens was made in such a way that its creation would never be undone. For when the Lord said, “Heaven and earth will pass away” (Matthew 24), it is to be understood of the ethereal heaven. About this Jeremiah says, “The stork in the heaven knows her appointed times” (Jeremiah 8). For that heaven will perish by fire in judgement, which was destroyed by the flood, as attested by Peter, who said, “The heavens were of old and the earth, standing out of water and in the water, by the word of God, by which the world that then was, being overflowed with water, perished: but the heavens and the earth that are now, by the same word are kept in store, reserved unto fire against the day of judgement” (2 Peter 3). Within this veil of the temple was placed the ark of the covenant; because the mediator between God and men, the man Christ Jesus, who alone is privy to the secrets of the Father, after his passion and resurrection from the dead, ascending above the heavens of the heavens, sits at the right hand of the Father. By this veil, the sanctuary and the holy of holies are divided; because the Church, consisting of holy angels and men, partly still sojourns in the lower places, partly reigns in the eternal homeland on high, with the veil of heaven still dividing and separating its citizens from each other.

And you shall put the mercy seat on the ark of the testimony, etc. Fittingly, the mercy seat is said to be placed above the ark; because the mediator between God and men is particularly given by God the Father to be the atonement for our sins. Hence Paul also says, “Jesus Christ, who died, rather who was raised, who is at the right hand of God, who also intercedes for us.” The table outside the veil, and opposite the table, the lampstand, etc. The table and the lampstand of the tabernacle symbolize the temporary benefits of God, by which we are presently refreshed and illuminated, so that, being comforted and assisted by these in the meantime, with the increasing grace of merits, we may be able to enter to eat the bread of angels in the heavens and to see the true light of the world. These are both outside the veil; because in this life only, we have need of either the holy Scriptures and doctors or the other sacraments of our redemption: but in the future age, where the Lord will openly declare the Father to us, that is, will openly show the Father to us, and where, as John says, we will see Him as He is (1 John 3); there will no longer be a need for an external aid of salvation, with God Almighty dwelling inwardly in His elect, illuminating like the light of life, and satisfying like the bread of life, whom He exalts with eternal happiness, introducing them into the joy of His kingdom. We have said above that the southern side of the tabernacle signified the ancient people of God, who first received the light of divine knowledge and the fervor of divine love: but the northern part of the same tabernacle indicated the Church gathered from the Gentiles, who had remained longer in the darkness and the shadow of death.

Hence, by a proper distinction, the lampstand, which is placed in the southern part, can insinuate the grace given to the former people; while the table which stood in the northern part signifies the benefits of God granted to us. It is rightly said that the lampstand is placed opposite the table, because in truth the Scriptures of the law and the prophets in all respects look towards the grace of the gospel; namely bearing witness to it, and signifying that they are to be revealed by it in spiritual sense.

Chapter 2.9

Description of the curtain at the entrance of the tabernacle and its columns. You shall make a curtain at the entrance of the tabernacle, etc. Having completed the narration about the veil that divided the sanctuary and the Holy of Holies, he returns to explain about the eastern side of the sanctuary, which seemed to have been omitted for a time when he described the other sides, namely the southern, northern, and western sides. Therefore, the curtain at the entrance of the tabernacle, woven with beautiful variety of colors, is the adornment of the primitive Church, glorious with different flowers of virtues: about which Luke writes: Because the multitude of believers were of one heart and soul, and there was no separation among them; nor did anyone say that anything he possessed was his own, etc. (Acts IV). For it had blue, because it used to think of heavenly things and lead a heavenly life on earth. It had purple, because it was ready to die for Christ. It had scarlet twice-dyed; because it burned with love for God and neighbor. It also had twisted linen; because it rejoiced in bodily continence and chastity.

And you shall gild five columns of acacia wood, etc. The columns by which the tent was suspended are the holy teachers, of whom Luke subsequently adds: And with great power the apostles gave testimony to the resurrection of Jesus Christ our Lord (Acts 4:33). The stronger their minds are raised to the heavens, the more firmly they suffice, by teaching, to lift others to the love of heavenly things. Just as the apostles and apostolic men can rightly be depicted by the boards, due to the breadth or doctrine with which they go into the whole world to preach the Gospel to all creation; or the love which they extend not only to friends but also to loving even their enemies, and to pursuing with prayers and benefits those who hate them: so too, because of the invincible strength of their hearts, and their ever-raised intention to the heavenly, they are not inconveniently figured by the name and craftsmanship of the columns, as the apostle attests, who says: James, Cephas, and John, who seemed to be pillars (Galatians 2:9). These columns, truly, are well made fivefold because of the same number of the books of the law, with which it is necessary that the holy teachers unite their word of preaching, and especially those who established the primitive Church, which, gathered from the people of the Hebrews, knew only to be established by the authority of the Mosaic law, when as yet the evangelical and apostolic Scriptures did not shine throughout the world.

But these same columns are rightly ordered to be made of acacia wood and overlaid with gold, to signify that the holy preachers must be inwardly entire in the weakness of heart, and failing in no way, and must be visibly conspicuous in the brightness of deeds. Or certainly, the columns of acacia wood are gilded when the same teachers always teach that the strength of their actions must be protected by divine aid, when in all that they do they seek the glory of the Father who is in heaven; when in all that they speak, they rejoice to sound Christ, saying: For we do not preach ourselves, but Jesus Christ our Lord (2 Corinthians 4:5). Of whom it is aptly added: Of which the capitals will be golden, and the bases bronze. The golden capitals indeed signify Him, of whom the Apostle says: And all things hold together in Him, and He is the head of the body, the Church, who is the beginning and the firstborn from the dead (Col. I). Nor should it seem inappropriate for the one head of the Church, Christ, to be represented by the five capitals of columns; for there were as many capitals as there were columns: because indeed the same Lord Christ is the head of all the saints, remaining whole in Himself, always equal and indivisible, but distributing the grace of His Spirit to each of the elect according to their capacity to receive. Whence not only to the whole Church generally, but also to each of its members individually, it can be appropriately declared with confidence: Now therefore my head is exalted above my enemies around me (Psalm XXVI). It is fittingly in conformity with the significance of this head that the same column capitals are commanded to be made of gold, and not gilded like the columns and boards, because all the saints have been made partakers of the Holy Spirit and heavenly grace, but He Himself was full of grace and truth: and as His forerunner said of Him: For God does not give the Spirit by measure. For the Father loves the Son, and has given all things into His hand (John III). The bronze bases, however, are the prophets, whose testimony confirms the word of the apostles.

And it is fitting that they are bronze, either because of the unsurpassable confidence of the prophetic mind or because their word, even as the world grows old or passes away, can never be consumed by any age. For the Lord did not come to abolish the law or the prophets, but to fulfill them. For the columns of the tabernacle have bronze bases; they have golden capitals, because the apostles and apostolic men were confirmed in faith by the words of the prophets, and were elevated by the desire to see the face of their Creator among the heavenly ones. Again, golden capitals but bronze bases; because whatever they received from the Lord by His heavenly authority, they learned that all these holy mysteries had been foretold by prophetic utterance. Indeed, since we are speaking of the eastern side, it seems opportune to recall some exposition about that unique bar, which we have said was stretched from the angle of the boards to the angle of the other wall and held all the stability of the walls, lest it be shaken by force and impulse of storms and be bent here and there. It is written in the following sacred history where it is told that Moses completed all that the Lord had commanded.

Chapter 2.10

The bar that reached from one corner to the other. (Exod. XXXVI.) ... Another bar that went through the middle of the boards, etc. This bar, therefore, is to be believed to have stretched from the top of the first board to the top of the board on the other side, over the ten cubits of the width of the tabernacle, firmly set upon the boards at either end so that even the part of the tabernacle that consisted not of boards but of columns would be no less fixed than the others, even if driven by the wind. If you also desire to know the sacrament of this bar, it clearly signifies our Redeemer, who reached from corner to corner; because, having first chosen the Jewish people, He extended himself to save the multitude of the nations. Hence, just as in the prophets He is rightly called the cornerstone, so also in the law He can rightly be called the corner bar (Isa. XXVIII). He is indeed the cornerstone, for the temple that is built for God with living stones; He is the corner bar, for the tabernacle that is built for Him from incorruptible woods, that is, from the souls of the chosen free from the stain of corruption.

Chapter 2.11

The description of the altar of burnt offering and its vessels. (Exod. XXVII.) You shall make the altar of acacia wood, etc. This altar, which was specifically called the altar of burnt offering, signifies the hearts of the chosen, which are consecrated by His gift to offer to God sacrifices of good works. It is fittingly commanded to be made of acacia wood; because it is proper for the hearts and bodies in which the Spirit of God dwells to be clean and incorrupt. It has five cubits in length and as many in width, for when anyone faithfully exercises all the senses of their body in the length of patience and in the width of charity; that in all their seeing, hearing, tasting, smelling, and touching, they should always remember to be devoted to the divine service, according to the Apostle's words, Whether you eat, or drink, or whatever you do, do all to the glory of God. It also has three cubits in height, for these same hearts of the chosen tend towards the heavenly by faith, hope, and charity.

The horns, however, on the four corners, etc. The altar of burnt offerings has four corners, because the holy Church is extended across the four regions of the world, which, because of the one heart and one soul of the entire multitude of believers, is rightly designated by the figure of a single altar: from which altar, indeed, four horns are made, when the hearts of the just are fortified with the four virtues often mentioned before. About which, in the praise of wisdom, it is said: "For it teaches sobriety and prudence, and justice and virtue; than which nothing is more useful in the life of man" (Wisdom VIII). These horns are produced from the altar itself, when the defenses of virtues are not superficially displayed and shown to the faces of men by the faithful, but are generated from the innermost root of their hearts for God as witness. There are four horns at the four corners of the altar, when, in all the ends of the world, the Church, with spiritual virtue potency, stands inviolable against all the snares of the enemies, indeed becoming stronger against all those attacking it. The altar is covered with bronze, when the virtue begun by the faithful is held firmly with perseverance to the end; for, because the metal of bronze usually endures incorruptible for a long time, virtue of perseverance is rightly designated by this.

If anyone is troubled, literally, how the wood of the altar could remain unburnt so close to the fire, let him accept the response of the blessed Jerome to this question. He said, the wood of the altar, which is from the woods of paradise, is not burned by nearby fire, but is made purer. And it is not surprising to believe this about the sanctuary and the inner parts of the temple and the incense altar, since even asbestos, which is a kind of wood or has the appearance of wood, becomes cleaner the more it burns. And you shall make pots for his use, to receive the ashes, etc. The various vessels of the altar, or the different persons of the faithful, or certainly we should understand the diverse actions or thoughts of the same people disposed for the service of their Creator. And indeed, first, it is prescribed to make the pots to receive the ashes. The ash of the sacrifices, which must be taken in great mystery, is attested to by the ash of the red heifer sprinkled; which also, according to the witness of the Apostle, sanctified those who were defiled for the purification of the flesh (Hebrews IX); in which he himself understands the prefigured sacrament of the Lord's passion. Moreover, the time and acceptance of Christ's passion are designated by the burnt ashes, which, purifying us perpetually, save us. Therefore, the burning of the red heifer intimates the mystery of the already completed passion, by which we are cleansed daily from our sins, having been preserved for the purification of the impure. Because therefore all the sacrifices and victims which were burned on the altar figuratively announce either the Lord's passion or the devotion of his saints burning with the flame of charity; the ashes of the holocausts rightly express either the completion of the Lord's passion or certainly the perfection of the virtue of the just;

since they, offered whole in the service of God through the fire of the Holy Spirit, have deserved to finish good works and to be taken into eternal life to receive the rewards of those works. To make this clearer, let us see what Moses says about the ashes of the holocaust: This is, he says, the law of the holocaust: it shall be burned on the altar all night until morning. The fire shall burn from the same altar. The priest shall be clothed with a linen robe and linen breeches. And taking up the ashes, which the consuming fire has burned up, and placing them next to the altar, he shall change his garments, putting on others, and carry them outside the camp; and in a very clean place, he shall let them be consumed down to the embers. Moreover, the fire on the altar shall always burn (Leviticus VI). Therefore, the holocaust shall be burned on the altar, when in the heart of any elect person, who has vowed himself whole, namely in flesh and heart, to God, a good work is performed by the fervent fire of charity. This continues through the whole night until morning, when someone, throughout the span of this life, up until he is taken from the body and deserves to see the morning of the future age, does not cease to insist on good works. The fire shall burn from the same altar;

because we should only burn with that charity which the Lord bestows upon his Church through the Holy Spirit. Indeed, Aaron's sons, because they wanted to offer strange fire to the Lord, not that which had once been given from heaven, were immediately killed by celestial fire; because anyone who performs heavenly works not with the intention of heavenly reward, but out of a desire for temporal favor or gain, is struck by the sentence of heavenly wrath. The priest shall be clothed with a linen robe and linen breeches: the priest who offers the holocaust is the Lord; because in us he customarily kindles the fire of his charity and through this makes the sacrifices of our good actions acceptable to him. And doing these things, he is clothed in linen garments; because to excite us to works of virtue, he proposes to us the examples of his incarnation, passion, and death, which have often been said to be signified by linen. And the same priest takes up the ashes, which the consuming fire has burned up, and places them next to the altar, when the Lord puts an end to labored works, neither allowing the righteous taken from this life to strive further for eternal life, but commands them to receive the crown of righteousness in eternal life. For placing the ashes next to the altar, he shall change his garments, when recalling to the righteous the good they have done, he no longer shows them the need to imitate his passion;

but he puts on other garments, those of which he himself speaks in the Gospel: Truly I tell you, he will gird himself and have them recline (Luke XII); that is, he will prepare himself for eternal reward, and make them rest in eternal peace. Clothed in other garments, he will carry the ashes outside the camp, when ready to reward the labor of his elect, the Lord makes whatever good they had done in this life already visible in that life. Nor is it out of place to understand the entry into eternal life by means of the location outside the camp, since the Lord also says: Whoever enters through me will be saved; and will come in and go out and will find pasture (John X). And the Psalmist: The Lord will guard your coming in and your going out (Psalm CX): namely the entry, into the life of the Church; and the going out, into that where the pastures of eternal satisfaction are found. Therefore, it is not inappropriate to understand the position outside the camp in the sense of that life, especially since it is said to be a very clean place, which in this life it is clearly impossible to be. Therefore, the very clean place outside the camp is the state of the righteous souls taken from this life and rejoicing in another life.

In which place certainly the ash of the holocaust is consumed down to the embers, when where the merit of good works is repaid, all labor is wholly and perfectly consummated; according to that of the Apocalypse of Saint John, who, after speaking of the reward of the saints, said: Behold, the tabernacle of God is with mankind, and he will live with them, and they will be his people, and the Lord himself will be with them as their God (Apocalypse XXI); immediately he mentioned the removal of all labor and added: And God will wipe away every tear from their eyes, and there will be no more death, nor mourning, nor crying, nor pain, for the former things have passed away (Ibid.). And because the labor of good works ceasing, the very charity through which they were performed will never cease, but indeed will burn more fervently, when he himself, whom we love, will be seen forever: it is rightly added, The fire on the altar shall burn perpetually. And shortly after, It is a perpetual fire, which shall never fail from the altar. Therefore, with the holocaust consumed down to the embers, the fire shall never fail from the altar; because, with every kind of labor perfectly consumed, only charity will perpetually and never extinguishably burn. We have said these things more extensively on the law of the holocaust because of the pots of the altar, which were ordered to be made to receive the ashes of the sacrifices.

Pots then receive the holy ashes, when faithful believers either contemplate the examples and sacraments of the Lord's Passion with a devoted mind for their own virtue, or certainly observe diligently the departure of the preceding just ones, who, after great struggles for the Lord, having completed their course, now rejoice endlessly in the reward they have received, so that, considering the virtues of their predecessors, they themselves may become great, according to the Apostle’s command, saying: "Remember your leaders, who spoke the word of God to you. Consider the outcome of their way of life and imitate their faith" (Hebrews 13). After the pots, tongs, forks, and fire receptacles were commanded to be made. It is to be believed that tongs were made to tend the fire on the altar. Hence, they rightly designate the holy preachers, who usually ignite in us the fire of charity, as if on God's altar, through their exhortations. For these, like the dual teeth of tongs, arrange the logs on the altar to ignite this fire: when they teach us with the consonant pages of both Testaments, and place the words of truth in our hearts, which are more inflamed with the desire of eternal things. Or certainly, with tongs having a double iron, priests tend the altar fire, when in everything that holy preachers teach, they imbue us with the virtue of twin charity, and with this grace, they instruct us to burn and shine at the same time.

Forks, which are called creagrae in Greek, were used in the ministry of the altar to bring forth the cooked meats of the sacrifices from the cauldrons and bring them to those who were to be refreshed by them. The use of these also suitably represents holy preachers, whose ministry is to refresh the souls of the faithful with the word of faith, and according to the rule of apostolic discretion, to offer to still immature disciples the rational, sincere milk of simple doctrine, but to the more mature, solid food of loftier doctrine (1 Peter 2). For whoever knows how to summarize and adopt the sacraments of Christ, these are as if they are satiated, being refreshed by the meats of the saving sacrifice (Hebrews 5). And since it is the duty of spiritual teachers to discern very diligently which mysteries ought to be entrusted to each person to hear, Moses was rightly commanded to make forks for the priests, with which they might arrange the meats of the sacrifices as befitting, some indeed offered to men to eat, but others left to be consumed by the altar fires: because there are some in God's words which He deigns to reveal to our humility, granting them for our refreshment at the feast; likewise, there are others of such profound depth, which only the knowledge of the Holy Spirit can comprehend, but entirely surpass the measure of our capacity.

Moreover, fire receptacles were assigned to carry the holy fire from the altar of burnt offerings to the altar of incense every evening and morning, for the placing of incense; these also clearly hold the figure of teachers, who, as if carrying the fire from the altar of burnt offerings to the altar of incense, teach their hearers to always progress from virtue to virtue, and with increasing merits gradually penetrate the higher and inner secrets of divine vision. But also all who, seeing the fervent hearts of their neighbors, are quick to imitate, become as if fire receptacles; because they strive to ignite in their own minds the flame of the heavenly sacrifice, which they observe in their brethren. All these things are made of brass, when the devotion of the faithful perseveringly attends to obeying divine precepts; or certainly, when the devout faithful, with a clear voice, exhort others to do what they themselves rightly perform, and as frequently said, both for the enduring nature of their incorruptibility, signify the perseverance of the faithful’s minds, and because of the clarity of sound, the voice usually represents the teachers.

Chapter 2.12

Description of the grating of the altar of burnt offerings, rings, and garments. The grating also, in the manner of a brazen network, etc. The altar was commanded to be made hollow, as is more clearly taught later. But having a grating in the middle of it, throughout, distinguished in the manner of a network, on which the flesh of the victims to be burned would be placed; and underneath it, a hearth where wood arranged would burn, always ready to consume the holocausts placed above it. For there was a door in the eastern wall of the altar against the hearth, through which wood could be thrown to feed the fire, or coals and ashes could be removed, as we have seen expressed in the painting of Senator Cassiodorus, which he himself mentioned in his exposition of the Psalms: in which he also made four feet for each altar, both of the holocaust and of incense. We believe he learned this, as well as the arrangement of the tabernacle and the temple, from Jewish teachers. Thus, the altar of God has a grating in the middle, prepared to receive holocausts; for the elect prepare a place for the Lord in the innermost affection of their hearts, where they may place their devout thoughts. It has a hearth underneath the grating, in which it receives the wood and fire of the holocausts;

because the same hearts of the elect prepare a receptacle within themselves for the hearing of heavenly words, by which, heated or even inflamed by the gift of the Holy Spirit, they may offer grateful vows of devout thoughts to God. For the priest places the wood of the hearth on the altar, when any teacher instills into the yearning and eagerly seeking minds of the faithful the testimonies of the holy Scriptures, by which they may be more confirmed in faith and love. He also adds fire to the wood, when he teaches that the understanding of the word and the efficacy of pious operation should be sought from God. And the wood burns on the altar, when the love of God is shed abroad in our hearts by the Holy Spirit who is given to us. And this fire consumes the holocaust placed upon it, when all the things we have disposed to do well, through the grace of the Holy Spirit granting it, are rendered acceptable to God by the power of love. Hence it is well commanded that the grating, which carries the holocausts, be made in the manner of a network: so that through its frequent openings, the fire placed underneath may freely penetrate to consume all parts of the offerings. Thus indeed it is altogether necessary, that we should by no means harden our hearts, nor close them like the Pelagians against the grace of God; but diligently open them, and as though with many doors opened at once, earnestly pray;

that in all the good things which we begin or desire to do, as though through each piece of its offerings, He may deign to illuminate us with His mercy and to kindle us in His love. For the Pelagians, who presume they can accomplish some good without the grace of God, do not place a brazen grating like a network over the sacred fire on the altar of their heart; but rather interpose a solid wall between themselves and the fire of the Holy Spirit, lest they should ever be warmed in love. Now the four brazen rings, which are commanded to be made through the corners of the altar, are the four books of the Gospels, which are aptly compared to rings, because they promise an eternal crown of life to their hearers. They are aptly brazen; because their sound has gone out into all the earth. They are aptly placed at the four corners of the altar, to confirm the Church of the faithful spread throughout all parts of the world by the word of faith and truth. They are aptly fixed under the hearth of the altar, to lift the minds of the humble by the safeguard of their consolation.

You shall also make poles for the altar, of acacia wood, two, etc. The poles by which the altar was carried are the teachers, who are accustomed to carry the holy Church, while they strengthen the faith and sacraments of truth, either preaching to those who did not know, or confirming in those who already knew and had accepted. Since they do not preach their own words, but those of Jesus Christ, not following cunningly devised fables, but making known to the world the power of our Lord as revealed in heavenly oracles. The poles, to carry the altar, are fittingly sent through rings; for carrying the altar of the Lord with poles through rings is to encourage faithful hearts with the words of the gospel, which neither heaven nor earth passing away can alter. There are two poles, so that the word may be preached to both peoples, namely Jewish and Gentile. This is also supported by the following words, where it is added:

"They shall be on either side of the altar, etc." For there will be teachers who summon both Judaea and the Gentiles to the same grace of faith with united voice and action. Or certainly, the poles will be on either side of the altar for carrying, when holy preachers teach the minds of the faithful, in both prosperity and adversity, to maintain unwavering virtue, so they are neither lifted up by prosperity nor troubled by adversity. Not solid, but hollow and empty, etc. Therefore, the altar was commanded to be made not solid, but hollow and empty, so that it might have ample room to receive either the sacred fire and the wood for the fire, or the holocausts to be consumed by the fire. Following this example, if you wish to be an altar of God, empty yourself and rid yourself of all contagions of worldly things, so that the wood of heavenly words and the sacrifices of virtues will have sufficient space in you. And you may receive the flame of the Holy Spirit, by which the same sacrifices are consecrated to the Lord, and brought to a firm conclusion of perfection. Appropriately, it is added in the conclusion:

As it was shown to you on the mountain. For all those things that Moses marked out for us to be made mystically in the construction of the altar and the entire tabernacle, he first saw in that heavenly conversation, in which he remained with the Lord for forty days, being done by the tireless and perpetual observation of the heavenly citizens. For it is not to be doubted that he could have seen before the throne of God that most holy altar which Isaiah deserved to see, full of the living coals of inner charity, and the holy tongs (Isaiah VI); which the same prophet saw, and with one of which an angel took a coal from the altar to purge his lips and by the grace of the same Spirit, with which the angels are inflamed to love God always in heaven and humans on earth, sins are forgiven, and the gifts of virtues are granted. Therefore, the altar is commanded to be made hollow and empty, as it was shown to Moses on the mountain; because just as the angels and the spirits of the just are empty of sins in heaven and full of piety and justice, so we ought to avoid evil and do good on earth according to our capacity. The same thing, as we are taught to do by the open exhortations of heavenly words, so also by the mystical figures of the tabernacle, its vessels, and its ceremonies.

Chapter 2.13

The Court and Vessels of the Tabernacle. You will make the court of the tabernacle, etc. Just as the Holy of Holies signifies that part of the Holy Church which is in the heavens, and the first tabernacle typically announces the perfect life of the faithful dwelling in this world; so also the court of the tabernacle, which was outside, indicates the first rudiments of beginners. Hence, the tent curtains of the same court were well made of twisted linen; because the first care for beginners is to curb the allurements of the flesh and spirit, as the Apostle, speaking of the sons of adoption, adds: "Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit" (II Cor. VII). For linen, as often mentioned, comes green from the earth, but once pulled from the earth, it is dried, beaten, cooked, twisted, and through great and long exertion, it is transformed from green to white in color. Similarly, our flesh, to attain the virtue and beauty of chastity, must be subdued by strict fasting, prayers, vigils, and all the labors of continence, by which we can dry up its natural and almost innate delights and arouse it to the dignity of virtue we desire. Linen is twisted so that it cannot easily come apart, when not only the luxury of the flesh is restrained, but also the entire memory of it is uprooted from the depths of the heart.

One side will be a hundred cubits in length, etc. It is established that the number one hundred, which in the counting of fingers is transferred from the left to the right, sometimes in the Scriptures has the figure of heavenly life, which is just as the right hand is preferred over the left and thus is deservedly preferred over the present life. The mystery of this number is frequently found in divine writings. Noah completed the building of the ark in the hundredth year; because the holy Church, which the Lord builds in this interim life, He perfects in the future. Isaac, the son of promise, is born to Abraham at one hundred years old; because the blessing of the inheritance which is promised to all the families of the earth in his seed will be returned in the future and heavenly fatherland. He himself sojourns for one hundred years in the land of promise; because we who are made sons of Abraham through faith must lead a life in the present Church as sojourners in the hope of the heavenly inheritance. Therefore Isaac sowed in Gerar, which is interpreted as sojourning, and found in the same year a hundredfold; because whatever good things the sons of promise do while sojourning in this life, as soon as they depart from the body, they receive in the heavenly life.

In this figure, the seed of the Gospel word, which fell on good ground, produced a hundredfold fruit, and he who leaves temporal goods for Christ and for the Gospel receives a hundredfold in the present, and in the future age, eternal life—that is, the joy of brotherly society now in the hope of heavenly life, and then in itself the life of the heavenly kingdom. Therefore, one side of the tabernacle is a hundred cubits in length; because all who belong to the members of the Church must necessarily take upon themselves the labor of patience and temporary continence for eternal life in the heavens. However, the columns by which these tents are raised high are holy teachers, who lift the hearts of their listeners, extracted from earthly contagions, to desire heavenly things. And these faithfully extend, as it were, the garment of the Lord, so that nothing in them may be duplicitous; but with a simple and pure intention before the Lord, they may shine like byssus tents. The columns were of brass but overlaid with silver, as is manifestly said later. Of brass indeed, for the perseverance of virtue, or for the sound of preaching itself. But overlaid with silver, because they sound nothing else than the word of God. Whose clarity is often figured by silver, showing by no other means in their actions than the observance of divine words. They were not only overlaid with silver but also had their entire capitals of silver;

which is proper to teachers, to subject themselves wholly to the words of Sacred Scripture, meditating on them, preaching and acting upon them. For just as our members cannot subsist and live without the head, so those who esteem divine words as their life never cease to bear them in obedience and exalt themselves in humility. And what else in the brass bases of the columns should we understand than the beginning of wisdom, the fear of God? About which the son of Sirach says: "The root of wisdom is to fear the Lord. Where he also beautifully adds, "Its branches are long-lived"; because surely the various offshoots of virtues, which proceed from the fear of God as the work and engravings of the columns from the bases, will never lack the fruit of their reward. Why there were twenty columns on one side of the court has already been explained above, where it was commanded that boards of this same number be made on one side of the tabernacle.

Similarly, on the northern side along the length there were tents of a hundred cubits, etc. The same things are repeated about the northern side, which had already been set forth about the southern side; because the proclaimers of both Testaments lift us up to the heavenly realms with a harmonious voice; even if they had ceremonies of the sacraments differing according to the reason of the times, indeed in this time of the New Testament, whoever from either people attains to salvation, not only have the same faith, confession, and operation, but also the same sacraments for the cleansing of sins and the reception of heavenly life, in the grace of God through Jesus Christ our Lord. In the width of the courtyard which faces westward, etc. The width of the courtyard, which faces the setting sun, where after the daily labor is completed, sleep of the night and grace follow, rightly signifies that time when, after the cessation of actual life after death, the rest of the elect and eternal reward follow. Finally, those who labored in the vineyard of the supreme father of the family, when evening came, received the rewards of their labor; because indeed each of the righteous, when they reach the end of this life, then obtain the entry into true life. Hence in Revelation, John: I heard a voice from heaven saying: Blessed are the dead who die in the Lord (Rev. XIV). From now on, says the Spirit, that they may rest from their labors. For this rest, the western side of the courtyard rightly had the tents along fifty cubits, and ten columns; for the number fifty usually signifies the fiftieth year in the law, which was wholly consecrated to freedom and remission, for which reason it was also commanded to be called the jubilee (Lev. XXV). For "jobel" means releasing or changing. The number ten is also understood to designate the same heavenly rewards, where human nature in both its substances is immortally elevated, rejoicing in the presence of the divine vision. For God is Trinity. Our body consists of four elements. Our inner man is comprehended by the number three, since we are commanded to love God with all our heart, all our soul, all our strength.

And when our four are eternally joined to the holy vision of the Trinity, according to that of the Psalmist: But for me, to adhere to God is good (Psalm LXXII), this is, indeed, the number ten, which the cultivators of the Lord's vineyard receive as a reward for the completed labors of the day: because, therefore, the holy preachers, having finished this life, promise us the presence of our Creator, and eternal rest; by these promises, they also raise our desires from the appetite for lower things to seek the heavenly, as on the western side of the courtyard the tents of fifty cubits in length, raised by ten columns, are lifted up. In that width of the atrium which faces to the east, etc. That width of the atrium, which faces to the east, signifies the beginning of our good conversation, which starts from faith. Which, because of the first reception of heavenly grace, is rightly said to face the east, according to the saying of the blessed Zacharias: "The dawn from on high has visited us: to give light to those who sit in darkness and in the shadow of death" (Luke 1). In which region there will indeed be fifty cubits; because at the very entrance of conversion, all who are catechized are taught to hope for the remission of sins and eternal rest. For the number fifty also pertains to the remission of sins. Hence, in the psalm of the same number, repentance, confession, and the forgiveness of sins are described; so that he who had sinned against the Lord, and done evil in His sight, by acknowledging his iniquity, is washed clean by Him against whom he had sinned, and made whiter than snow, and again receives the joy of the salvation of God, that is, of the Lord Jesus, whom he had offended, and is strengthened by His chief Spirit, so that he might not fall again. Therefore, the width of the eastern atrium has fifty cubits, when the first confession of faith rejoices in the remission of sins, and in the hope of future rest and peace in Christ.

Finally, in the creed of the apostles, we confess to believe in the holy Church, the forgiveness of sins, the resurrection of the flesh. Which the universal synod of later Fathers wished to express more fully, saying: "I confess one baptism for the forgiveness of sins; I look for the resurrection of the dead, and the life of the world to come. Therefore, by the fifty cubits of the eastern region, the beginnings of believers are generally designated, who are celebrated in the remission of sins and the hope of future blessedness. However, immediately another particular distinction is introduced, which, when well considered, refers to the same end. It follows: In which the fifteen cubit curtains shall be assigned to one side, etc. For the fifteen, which consist of the number seven and eighty, rightly designate the joys of eternal life, which, beginning with the sabbath rest of souls, is perfected in the resurrection of bodies. For the Lord, resting in the tomb on the seventh day of the week, rose from the dead on the eighth, that is, after the seventh day of the week. Moreover, the columns with their bases on the side of fifteen cubits represent holy preachers, excelling in faith, hope, and charity, firmly positioning their minds in the stability of the fear of God. Also, as you enter the courtyard of the tabernacle, you have on each side curtains of fifteen cubits suspended by three columns; because whoever proposes to learn the sacraments of faith by entering the holy Church, whether they direct their mind's gaze to the Synagogue or to the Church of the nations, in either portion of the faithful they will find teachers strong in faith, uplifted in hope, fervent in charity, and founded in the fear of the Lord, promising to their listeners the rest of blessed souls and the resurrection of immortal bodies. They, like the curtains of twisted byssus, suspend in themselves, teaching their listeners by their own example to seek what is above, not what is on earth, and to keep their whole spirit, soul, and body blameless for the day of the Lord.

At the entrance of the court, there shall be a screen of twenty cubits, etc. There are four columns at the entrance of the court; for no one can enter the unity of the holy Church except through faith and the sacraments of the Gospel, which are contained in four books. Hence a beautiful custom has grown up in the Church, that for those who are to be catechized and initiated into the Christian sacraments, the beginnings of the four Gospels are recited, and they are diligently instructed about their figures and order at the opening of their ears; so that they may know and remember from then on who and how many are the books by whose words they ought to be educated in the faith of the truth. In this entrance, a screen of twenty cubits is also commanded to be made, which is the same number as four times five. And there are five most notable senses of our body: namely sight, hearing, taste, smell, and touch. Therefore it is fitting that at the entrance of the court, the screen of twenty cubits is suspended on four columns; because all who enter the holy Church ought to conform both their faith and actions to the rule of the Gospels; so that, avoiding carnal enticements, they subject all the senses of their body to divine commands.

For not only is this screen supported by four columns, but in its length, it also has the number five multiplied by four, when any humble and pious listeners finding faith, are not only imbued with the words of the Gospel but also desire to lead an evangelical life themselves, spending all the senses of their body in obedience to charity. And rightly is this screen at the entrance of the court, not like in the rest of the court, made of twisted fine linen, but of four most noble colors, namely blue and purple, and double-dyed scarlet, along with twisted fine linen, made with embroidery work; because the outward appearance of the Church indeed shines beautifully for those who are catechized, but its dignity and virtue will appear much more splendid to those who merit to enter it through the sacrament of baptism. For no one suddenly becomes supreme, but we must necessarily progress gradually from lesser things to more perfect things. We have often said that blue signifies the hope of heavenly goods, purple the endurance of temporal evils, double-dyed scarlet the fervor of perfect love, and twisted fine linen the restraint of carnal pleasure. These colors, which are interwoven with embroidery work, when each virtue of the faithful is more clearly seen by the association and, as it were, by a certain kinship with neighboring virtues. Although also the individual aforementioned colors may correspond to individual persons of the chosen; for instance, if someone deserves to contemplate heavenly things more deeply, he is blue;

another, because he suffers more for justice, he is purple; this one, who burns with more fervent love for God and neighbor, he is double-dyed scarlet; that one who shines especially in the integrity of virginal flesh, he is twisted fine linen. And while the righteous in one and the same faith and evangelical piety rejoice in each other's virtues, they decorate, as it were, the screen at the entrance of the court of the Lord, woven with the beautiful diversity of alternating colors. All the pillars of the court round about shall be dressed with plates of silver, etc. He more diligently emphasizes what he had said; so that he may zealously remind the reader that no one among the teachers of truth, namely the pillars of the heavenly court, can be considered; who has not learned to have invincible patience amidst adversities like bronze, who has not taken care to adorn and fortify himself everywhere with the observance and proclamation of heavenly words, as if with plates of silver, who has not striven to subject himself to divine precepts with all subjection, as if under a silver head; who has not stood firm in the fear of God, as it were on a bronze base.

In length, it shall occupy one hundred cubits, etc. The Church has one hundred cubits in length; for it raises its arms to good works for eternal life. Fifty cubits in width; because it hopes for eternal rest in the grace of the Holy Spirit; which was designated by the number fifty, when He deigned to consecrate Pentecost, that is, the fiftieth day of the Easter feast, by His coming. The height shall be five cubits according to the number of our bodily senses; because then each one will receive according to what he has done in his own body, whether good or bad. But in the court of the house of the Lord, the figure of only those who have done good in the body is expressed, for which they deserve to be brought into the rest of perpetual life; who now shine in the works of righteousness which they perform with a pure body and heart, like twisted linen, and then in the same body elevated in the glory of immortality, they rejoice forever in the rewards of righteousness. But in the evangelical parable, mention is made of both parts together, where five virgins, who came to the bridegroom with works of light, immediately enter with him to the wedding; five others, who practiced works of chastity without a pure mind, are repelled with their darkness, cast far from the doors of the kingdom (Matt. XXV). For there were five and five, because each was judged according to what they had done in the flesh.

Therefore, the entire length and width of the court are stretched out by hundreds and fifties of cubits. It has five cubits of height; because it is necessary that we who have the promise of rest and the heavenly homeland, cleanse ourselves from all defilement of the flesh and spirit; and not only cleanse from defilement but also perfect sanctification in the fear of God; so that at the appearing hour of the promised reward, we may deserve to rejoice not only in spirit but also in flesh in the love of God. For which reason, for the cleansing of both our substances, that is, of both soul and flesh, in the fear of God, what was said above is repeated to be more diligently committed to memory: It shall be made of twisted linen, and it shall have bronze bases. And then it is added: All the vessels of the tabernacle for all its uses, etc. The vessels of the tabernacle for all its uses and ceremonies are prepared, and these vessels are men of the Church serving the Lord in different merits and ranks; all which vessels are commanded to be made of bronze, as often said, a representation of that mystery; so that if anyone is struck by adversity, he may persevere to the end, nor lose the promised salvation due to idleness; or, so that he may not fear to openly confess the faith he has learned, even when enemies oppose him, but also remember to diligently declare the gifts he has received to his friends. For bronze is sonorous and naturally enduring for a long time. The pegs, he says, of the tabernacle or the court were made so that fixed at the top of the columns, they would project outward, and with ropes of the veils or tents placed on them, lifting them thus, they would suspend them from the ground. By the construction and position of these, the tongue of the learned, which touches the hearts of listeners by preaching and uplifting them by touching, can not unreasonably be designated. Ropes indeed are sometimes used to designate sacred Scripture. Hence it is written: "A threefold cord is not easily broken. For Scripture, interpreted in historical, allegorical, and moral senses, cannot be corrupted by the perversity of heretics or pagans.

But these tents or veils, so that they could hold the ropes, necessarily had rings or hooks at their tops into which these ropes were inserted. And you, if you wish to be a tent of God, prepare in your heart a receptacle for His words, so that you can be elevated to heavenly things. Let the ropes of the tents be placed on the pegs of the columns, so that, being thus spread out and raised, they complete the beauty of the tabernacle. Let the holy preachers commit divine words to the hearts of the faithful and remind them to be raised from lowly things by their example. Let the tents or veils, spread by ropes and raised up, show the marvelous glory of their work, which they could not show when folded. Let the faithful demonstrate the breadth of good works, the beauty of mind and inner grace which they received from the Lord's gift; so that those who see their good works may glorify the Father who is in heaven: and say, "How lovely are your tabernacles, Lord of hosts! My soul longs and faints for the courts of the Lord" (Psalm 83).

Book III

Chapter 3.1

Description of the oil offering for the lamp. (Exodus XXVIII.) Command the children of Israel to bring you oil, etc. Once all the ornamentation of the tabernacle was arranged, the light of the lamp was also provided, so that its admirable beauty might be illuminated, just as during the day by the sunlight, so also at night by the flames of the lamps; so that no place of darkness could ever creep into the house of God, nor could any shadowy hour appear. According to the mystical senses, what the light of the lamp signifies, the Lord declares in the Gospel; who, after saying through a parable: Nor do they light a lamp and put it under a bushel, but on a lampstand, so that it may shine for all who are in the house; immediately added openly: Let your light so shine before men, that they may see your good works (Matthew V). Therefore, the lamp shining in the house of God are the works of the righteous, which illuminate the minds of those who observe them by their examples. But it should be looked at more diligently that for the lamp to be able always to burn in the tabernacle of God; indeed, the children of Israel are commanded to offer oil, while Aaron and his sons are ordered to place the lamp itself. What, then, is this distinction, that the people offer oil for nourishing the light in the house of the Lord, and the priests arrange the lamp?

Unless perhaps this is figuratively commanded, that the faithful and religious listeners bring hearts prepared for obedience to faith; while the teachers administer the fire of the heavenly word through preaching, so that they may be illuminated to recognize and inflamed to love God. By the richness of the oil, by which weary and weak limbs are refreshed, and the grace of light is provided, the internal love of the mind, and the work of mercy are often designated. Hence the Psalmist: But I, like a fruitful olive tree in the house of God, have trusted in the mercy of God forever and ever (Psalm. LI). As if he were plainly saying: Because I have shown the fruit of mercy to the needy, I also have hoped for the grace of mercy from God to be repaid to me forever. Therefore, let the children of Israel offer oil, and let Aaron and his sons arrange the lamp with the brought fire, so that it may burn in the tabernacle of God. Let humble listeners offer the devotion of a pious mind, and let the teachers through the ministry of speech instruct them in the secrets of heavenly knowledge; being regularly established, they may burn with the fire of charity in the sight of their Creator, and show the light of good action to men outside. It should be noted, however, that the children of Israel are not commanded to offer oil indiscriminately, but with distinction, oil from the olive trees is prescribed;

and it is further added, pure and beaten with a pestle. Oil may indeed be made from nard, from radish, from nuts, or from wood, and other different kinds of species, but no oil is allowed to be offered to the tabernacle of God except that which is made from the wood of olives: just as no other fire than that which comes down from heaven ought to burn in the holy lamps, or to be kindled on the altar of God: for the Holy Spirit of discipline will flee deceit. Therefore, let the children of Israel offer oil for the lamp of God, not any kind but from olive trees, and this pure and beaten with a pestle. Let good listeners offer to spiritual teachers a pure conscience, and one fruitful in the grace of charity, cleansed by the diligent examination of any stain of wickedness; which alone, with the intention of pleasing and serving the Lord, delights in hearing His word. Let Aaron, with his sons, offer not strange fire, but fire sent from above to light the lamp; just as to accomplish the holocausts, and to offer fragrant incense, let teachers proclaim not their own word, but the Lord's, declaring with confidence: "For we are not, as many, corrupting the word of God, but from sincerity, but from God, we speak in Christ, as before God" (II Cor. II). They use this fire to illuminate the hearts of the listeners with the knowledge of faith;

this to perfect and dedicate to God the holocausts of their good works; this to kindle the incense of holy prayers. It is well said: "That the lamp may burn always in the tabernacle of the testimony; because in the holy Church, the light of preaching must never be wanting, nor should the pure humility of listeners, who willingly receive it, indeed, and diligently seek it. It is well added: "Outside the veil which is spread over the testimony. For we do not need the lamp of Scriptures within the veil of heaven, where is the ark of the Lord, and the Cherubim of glory overshadow the propitiatory, that is, the hosts of the heavenly army proclaim with a harmonious voice the glory of the incarnate Son of God, whom God has set forth as a propitiation for our sins. It follows well: "And Aaron and his sons shall place it; because it is not for everyone to preach the sacraments of faith to the people, but only for those who are proven to belong to the sons of the high priest, namely our Lord and Savior, both by the purity of faith and the execution of good works. But whoever either deviates from the purity of faith by wrong doctrine, or defiles the integrity of known and kept faith by the wickedness of evil deeds: such a one, even if he seems to have preeminence in the name or person of a priest, will nevertheless hear from the Lord:

"Why do you declare my statutes, and take my covenant in your mouth? You indeed hate discipline," and the rest (Psalm XLIX). Such ones James also withdraws from the position of the lamp of God, that is, from the word of preaching with kind exhortation, saying: "Do not become many teachers, my brothers, knowing that you shall receive greater judgment" (James III). That particular judgment which we have long forewarned with the voice of the Psalmist. It is well further added: "And it shall shine before God until the morning. For when the night of this world has passed, and the morning of the future world has shined, of which the prophet says: "In the morning I will stand before you, and I will see" (Psalm V), we will no longer need the lamp of books, as the true light of the world, which the prophet speaks of: "But for you who fear my name, the Sun of righteousness shall rise" (Malachi IV), will appear and illuminate us.

The worship will be perpetual, etc. And this clause, like the preceding ones that have been said about the tabernacle and its vessels and utensils, should be understood and explained more in a spiritual sense than a carnal one. For how could the worship of the priestly office be perpetual according to the letter, where both the priesthood itself and the tabernacle in which it was conducted, and the people for whom it was conducted, have long since ceased to exist? Hence, it is clear that this word is to be fulfilled in the holy Church, where, with teachers succeeding each other in order, and listeners of the truth together, there will never be lacking spiritual sons of Israel who offer gifts of piety in the house of the Lord, and sons of Aaron, that is, of our true priest, who will minister to them the light of the word, until the end of this world's state is completed, and the very tabernacle of God, that is, the entire multitude of the elect, being transferred to the heavenly kingdom, there will no longer be men to be instructed by men, since God will be all in all.

Chapter 3.2

On the Priesthood of Aaron and his sons. (Exod. XXVIII. "Bring near to you Aaron your brother, etc. After the construction of the tabernacle is described, consequently, the priests, who will minister in it, are ordained. Their ordination and attire rightly match the priests of the Church: so that everything that shone brightly externally in the priestly garments there, this shines spiritually high within the minds of our priests, this shines gloriously in their actions, surpassing the merits of other faithful. Hence it is aptly commanded to Moses, to bring near to him Aaron his brother with his sons from the midst of the children of Israel, to minister in the priesthood before the Lord. For it is necessary that whoever is to be promoted to a higher degree in the holy Church should apply themselves more diligently to the law of God, that is, attach themselves to the observation of divine commandments with a more keen mind than others. This is what it means for those who are to perform the priesthood to be brought near to Moses from the midst of the children of Israel, that is, the leaders and teachers of the holy Church, transcending common life with the unique height of their mind, and attentively considering what the law speaks generally to all the chosen, and what it speaks specially to the few more perfect, that with a higher excellence of merits, they may reach higher rewards.

For when it is commanded that his brother Aaron be ordained into the priesthood with his sons, what else is mystically commended to us but that all who are chosen for the office of a teacher should cling to the meditation of the divine law with such zeal and love that they seem to be connected to it by a kindred bond? Nor does the fact that the first sons of Aaron, after their ordination, perished by heavenly fire when they offered strange fire before the Lord deviate from the meaning of our miserable times; where some priests and teachers, sadly a grave and grievous enough thing to say, assume the place while preferring the fire of desire to the fire of divine love, and are taken up by the fire of divine vengeance. Their perpetual damnation is temporally figured by the death of Aaron's sons. Although the more excellent figure of mystery, how the tabernacle with its ornaments and vessels designates the holy Church, distinguished by the most beautiful variety of virtues or faithful persons: so also the high priest of the same tabernacle holds the figure of the true pontiff Jesus Christ, who offered himself as a sacrifice and offering to God for us in a scent of sweetness. Who can also rightly be called the brother of Moses: for who is more connected to another by the bond of brotherhood than Christ to Moses, law to grace, the New Testament to the Old?

since even Moses himself gives such testimony about him, saying to the people he taught: "The Lord your God will raise up for you a prophet like me from among your people and from among your brothers; you shall listen to him. And a little later on behalf of the Lord: "I will raise up a prophet for them from the midst of their brothers, like you, and I will put my words in his mouth" (Deut. XVIII). Whose admirable works, which no one else did, are rightly compared to the attire of Aaron adorned with wonderful variety, or certainly Aaron's manifold garments signify the entire assembly of the chosen adhering to Christ in various distinctions of persons and merits, as the Apostle testifies, who says: "For as many of you as were baptized into Christ, have put on Christ" (Gal. III). When thus in the person of Aaron we accept figuratively the Lord and Savior, what else do the sons of Aaron, who are also anointed into the priesthood, signify but the apostles of Christ, their successors, and all the teachers of the faithful? These things indeed can be primarily taken concerning the Lord; but it is more fitting for us to look at those things which pertain to the signification of our pious conversation in the Lord, and which regard the correction of our morals. It follows:

Chapter 3.3

On the priesthood of Aaron and his sons. And you shall make holy garments for Aaron your brother, etc. The holy garments of Aaron which Moses made for him are the works of justice and holiness, which the Scripture commends to teachers of the sacred law, and of which it also shows examples to be imitated by those who have preceded in Christ. The wise of heart, whom God filled with the spirit of wisdom to make these same garments, are the prophets and apostles, and other teachers of the truth, who very clearly show us how priests should live and how ministers of the altar ought to teach, either by the example of their actions or by the word of exhortation. Concerning whom is that statement of the Apostle to Titus: For a bishop must be blameless, as the steward of God; not arrogant, not quick-tempered, not given to wine, not violent, not greedy for gain; but hospitable, a lover of good, sober-minded, just, holy, self-controlled, holding fast the faithful word as taught (Titus 1).

But these are the garments which they shall make, etc. How each of these is made will be explained more fully in the following. However, the breastpiece of judgment is the ephod; the tunic and the tight linen garment, that is, the undergarment, cover the whole body, the turban adorns the head, and the belt closely fits the tunic and the ephod to the body. To these six garments, a seventh and eighth are added below, namely, the linen breeches to cover the flesh of nakedness, and the golden plate on the turban, which with the inscription of the Lord’s name stood out higher than all the others. He calls the tight linen garment such because it clings to the body and was so tight with confined sleeves that it had no fold at all. It also descended down to the shins, hence it was called poderes in Greek, that is, reaching to the ankles. The high priest was accustomed to wear these eight types of garments during the time of sacrifice. Among them, four were also granted to priests of lower order, namely, the linen breeches, the tight linen garment, the belt, and the turban. For it was fitting that the higher one was distinguished in rank, the more they should shine with admirable acts of virtues. Everything is made of gold and precious colors; because nothing lowly or sordid should appear in the speech or actions of the priest; but everything he does, all he speaks, all he thinks should be glorious before men and splendid in the sight of the inner judge.

Chapter 3.4

Concerning the Ephod. "They shall make the ephod of gold," etc. Since we are accustomed to carry burdens on our shoulders, what is signified by the ephod of the high priest, if not the labors of good works, which he should constantly bear before the Lord? It is fittingly commanded that the making of the ephod be first discussed, because anyone who is to be promoted to the priesthood and the leadership of God’s people, his works must first be known so that when this, which is evident to all outwardly, is seen to be irreproachable, the integrity of his heart and the sincerity of his faith may also be examined in due time. The ephod, therefore, which the high priest wore on his shoulders, should be taken as that evangelical burden of which the Lord said: “For my yoke is easy, and my burden is light” (Matt. XI). Explaining this more clearly elsewhere, he said: “If anyone would come after me, let him deny himself and take up his cross daily and follow me” (Mark VIII). Meanwhile, the same ephod is made of gold, blue, purple, scarlet twice-dyed, and fine twisted linen. Clearly, in the vestment of the priest, the understanding of wisdom should principally shine forth before all else. To this understanding, blue is added, which shimmers with a sky-like color; so that through everything he penetrates by understanding, he does not seek lowly favor but rises to the love of heavenly things; lest, when he feeds incautiously on his own praises, he should be deprived even of the understanding of truth itself.

Gold and blue are also combined with purple, so that the priestly heart, along with the highest things it preaches, hopes also to keep in itself the suggestions of vices, thwarting them as if by royal power; so that it may always aspire to the nobility of inner rebirth and sustain the habit of heavenly kingship in its morals. Although, as often said above, in the purple color, the shedding of blood for Christ or the endurance of various pressures can be understood. For this indeed is the cross, which following the Lord we are commanded to bear daily. Hence rightly such a feature shines upon the shoulder of the priest among others, to teach him always to be prepared to suffer adversities. To gold, blue, and purple is added twice-dyed scarlet, so that all the virtues may be adorned with charity before the eyes of the inner judge; that all which glitters before men, may be ignited by the flame of inner love in the sight of the hidden judge. This charity, by which he loves both God and neighbor, shines as if colored with a double dye. But when the mind is directed to the precepts of charity, it undoubtedly remains to be mortified by abstinence. Hence twisted fine linen is also added to twice-dyed scarlet. For fine linen, of a shining appearance, arises from the earth. And what is signified by fine linen, if not the gleaming decorum of bodily chastity? For this beauty of the ephod is connected to the earth, because chastity is brought to the perfect brilliance of purity when the body is wearied by abstinence.

Concerning the scarlet that flashes like fire, this can also be said not inappropriately; because it is perhaps commanded to be twice-dyed, because fire usually has a twofold power: to burn and to shine. It is fitting for the prelate to imitate its nature in the word of saving doctrine, to both illuminate with the knowledge of science to those desiring it and to burn away the rust of sins in the contemptuous by reproving them. When he exposes the sweet mysteries of Scripture, or the miracles, or the parables of the Lord in the Gospels to his listeners, he seems to showcase the brilliance of light in his vestment. But when he strikes the proud with the memory of eternal punishment, he shows, as it were, the terror of consuming flame to those watching. For no one speaking to the people should focus solely on reproving the crimes of the wicked, or solely on revealing the secrets of Scripture, lest he be listened to with less willingness by discussing only the correction of sins, or benefit them less by revealing only the hidden mysteries whom he should correct. But when he tempers his speech with both, by uncovering the sweetness of heavenly secrets to his listeners and urging the correction of morals through which they can become partakers of these, the high priest, as it were, shows in his vestment the brilliance of twice-dyed scarlet.

He will have two joined edges on each side of the summits, etc. About this, it is said in the following: He made the ephod of gold, blue, and purple. And a little later: And two edges joined to each other on each side of the summits. From this, it seems likely that with the garment folded, the edges of each part were joined on each side from top to bottom; so that half of the garment would appear outward to the eyes of those looking, while the other half would be hidden inside; but the edges of both joined, would descend to the extreme corners below. In which what else should we understand typically, if not that when we show good works outwardly to our neighbors, we should keep the same intact inwardly before the Lord? Lest ever the perfection of pious action should follow lesser purity of thought, or that which appears to be the perfection of an imperfect work, the intent of the mind should leave part solitary. But just as the two edges of the ephod are joined to each other, while we show all good outwardly, we act inwardly with a pure and simple intention of pleasing God. And this is on both sides of the ephod so that we may always serve our Creator with consistent action and thought in both adversity and prosperity. For the shorter edge leaves the longer one, and with discordant measurement, they cannot come together as one, if we are seen doing good externally for eternal reward, but are inwardly entangled with the intention of pleasing men, seeking human favor more than the rewards of invisible life.

And the very texture and all the variety of the work will be of gold, etc. Not in one part of the ephod was there gold, in another part blue, in another various other colors, but all colors were certainly interwoven with the gold itself throughout; because indeed in the priestly action some great virtues should never at any time be lacking, but always luminous with the gold of wisdom, always lifted up to the heights with the blue of hope, always courageous against the battles of vices with the purple of the heavenly kingdom, always inflamed with the double-dyed scarlet of dual love, always shining with the twisted fine linen of chastised flesh the priest or teacher of the faithful should be. You will take two onyx stones and engrave them, etc. For three reasons Aaron always carried the names of the patriarchs on his shoulders during sacrifices, just as he also bore them on his breast; namely, that he might remember to imitate the faith and life of the patriarchs, that he might be mindful of the twelve tribes which were born from them in his prayers and sacrifices; that the same people, seeing the names of their fathers written on the garment of their priest, might be careful not to turn away from their merits and incline towards the contagion of errors. For this is what is meant by the command: And you shall put on both sides of the ephod a memorial for the children of Israel. Now also the high priest bears the names of the patriarchs on the ephod when any teacher or bishop of the church considers the deeds of preceding fathers in all that he does, striving to direct his life in imitation of them and to bear the burden of evangelical perfection. These names of the fathers were fittingly ordered to be engraved on precious stones; for precious stones are indeed the works of spiritual virtues. And the priest bears precious stones on his shoulders, and the names of the fathers inscribed on them, when he himself becomes admirable to all for the brilliance of his good works, and teaches that this brilliance was not newly invented by him, but passed down by the ancient authority of the fathers.

And he bears these on his shoulders for a dual reason: that he may humbly walk, submissive to the commandments of the Lord, and that he may always set before his hearers the celestial, whether by his own examples or those of the fathers, to follow. It is fitting that these stones were commanded to be set in gold and surrounded; for gold represents understanding, as previously mentioned, or certainly charity, since charity surpasses all other virtues as gold does other metals. The stones are set in gold and surrounded when the operation of virtues is inspected all around by pure understanding so that nothing vicious can lie hidden or remain foul within them; when these virtues are so bound by the bond of charity that they can never fall from their position through any change in circumstances, nor can they ever be removed from the habit of the priest through the torpor of a slackened mind. It is well said next:

And Aaron shall bear their names before the Lord, etc. For the priest, on behalf of remembrance, bears the names of the fathers on both shoulders, when, diligently considering at all times the life of the preceding saints, he is always adorned with the virtue both in adversities and prosperities, so that according to the voice of Paul: Walking by the weapons of righteousness on the right and on the left, striving only for what is ahead, he is not diverted in any way to the lower side of love (II Cor. VI). And you shall make hooks of gold, etc. The hooks he mentions were skillfully affixed in the upper corners of the shoulder-plate. However, the little chains he adds were not on the very shoulder-plate but rather seemed to have been attached to the breastpiece, that is, in its upper corners through golden rings, so that when the high priest would wear it, the little chains that hung from the breastpiece could be attached to the hooks of the shoulder-plate, so that both would be securely connected to each other in their position. It is more clearly written about this later: They also made in the breastpiece chains closely linked together of pure gold, and two hooks and as many gold rings. Furthermore, they put the rings on both sides of the breastpiece, from which hung the two golden chains, which they inserted into the hooks that stood out in the corners of the shoulder-plate. The figure of them will be better discussed in the explanation of the breastpiece.