Ezekiel 40

Ezekiel 40:1

Gregory the Dialogist: About to speak of mystical things, he sets forth the historical narrative first, so that he may establish from the time what is to be believed from the revelation. It should be noted that at the beginning of this book he indicated in what year he began to prophesy; but at the end he inserted when he saw the final vision, so that it might be known over how many years he composed the book of his prophecy. For the time when he began to prophesy, he placed at the beginning of his speech, saying: The heavens were opened, and I saw visions of the Lord on the fifth of the month; this is the fifth year of the captivity of King Jehoiachin. But now he speaks, saying: In the twenty-fifth year of our captivity. For the same prophet had been carried off to Babylon in the first captivity with King Jehoiachin. For concerning the second captivity of Jerusalem he adds: In the fourteenth year after the city was struck. For Zedekiah had reigned in the city of Jerusalem for eleven years after the first captivity, in which the prophet Ezekiel was led to Babylon with King Jehoiachin. But in the fourteenth year after the captivity of that same Zedekiah, which was now the second captivity of the city, the prophet was seeing the final vision. Thus eleven and fourteen joined together make twenty-five. If therefore he spoke the first vision in the fifth year of the earlier captivity, and he describes this final one as having occurred in the twenty-fifth year, it is clearly evident that in twenty years he extended the delays of his speech up to the words of his final vision. Nor should it disturb anyone that in the middle of the volume of his prophecy, when he was speaking about the Babylonian king, he makes mention of the twenty-seventh year. In that place, since he inserts nothing about the time of his own captivity, he clearly demonstrates that he is describing the times of that king about whom he had received the commission to prophesy. But as for his saying: At the beginning of the year, on the tenth of the month, he simply expresses the time, so that from that very time also he may fix in the hearts of his hearers, according to the letter, the root of the word, from which he may afterward bring forth spiritual fruits. — Homilies on Ezekiel, Book 2, Homily 1

Gregory the Dialogist: It should be noted what he says: “In the fourteenth year after the city was struck, on that same day.” For what does it mean that through this final vision almighty God deigned to show the mercy of His promise on that very day on which He fulfilled the wrath of justice upon the stricken city, except that that power of divinity, which is not drawn into any movement of change or mutability, by that same light of justice gives life to the afflicted and penitent by which it strikes down the proud and obstinate? — Homilies on Ezekiel, Book 2, Homily 1

Jerome: (Chapter XL - Verses 1 onwards) ‘In the twenty-fifth year of our exile (or captivity), at the beginning of the year (or in the first month), on the tenth day of the month, fourteen years after the city was struck down (or captured): on that very day, the hand of the Lord was upon me, and He brought me there. In visions (or in a vision) of God, He brought me to the land of Israel, and set me down on a very high mountain, on which was like a city-building, facing southward (or from the south).’ And he brought me there: and behold a man, whose appearance was like the appearance of brass (or shining brass); and a line of flax (or masons’ line) was in his hand, and a measuring reed in his hand. And he stood in the gate: and he said to me, Son of man, see with your eyes, and hear with your ears, and set your heart upon all that I shall show you (or set in your heart all that I shall show you): for you have been brought (or entered) here for this purpose, and declare (or show) to the house of Israel all that you see. If, in the fifth year of captivity or exile of King Joachin, in the fourth month, in the fifth day of the month, the heavens were opened to the prophet Ezekiel by the river Chebar, and he saw visions of God; and now it is said that in the twenty-fifth year of the same captivity or exile of Jehoiachin, at the beginning of the year, in the tenth month, the hand of the Lord came upon him, and he was brought to the land of Israel and placed on a very high mountain, where he could see the city under construction, facing south; then there is no doubt that his entire prophecy was composed over a period of nineteen years, nine months, and five days of the twentieth year. But if, according to Theodotion, who interpreted in that place where we have placed [it], at the beginning of the year, it is understood that on the new year, the tenth month (however, the new year is called the seventh month among the Hebrews, which has the name Tishri, that is, on the Kalends of the seventh month, there is the sound of trumpets, and on the tenth day of the same month, there is the day of fasting and atonement; but on the fifteenth day, when the whole circle of the moon is completed, there are the days of the booths), it is understood that on the tenth day of the Day of Atonement, the building of the city as shown to Ezekiel, the prophet. And just as he demonstrated the restoration of the people, or rather the revival in the bones of the valley under the image of the resurrection, so now the Lord promises the restoration of the city that was destroyed by the Babylonians fourteen years ago, under its description, just as the type of captivity and destruction that he had shown through the boiling pot from the face of the North, and the truth of the prophecy was confirmed by the work, so the truth of the future edification would be proven by the faith in past events and the prediction. Nor is this said of that time, as some ignorant Jews want, when under Zerubbabel and under Jesus, son of Josedech, the high priest, the temple was built, with the prophets Haggai and Zechariah prophesying. For this temple that is now described, and the order of the priesthood, and the division of the land and fertility, is much more magnificent than what Solomon built. But the temple that was built under Zerubbabel was so small, and compared to the previous one was nothing: those who had seen the previous temple, and then saw this one, would wail and testify their sorrow with tears, and the clamor of the mourners would be much louder than the sound of trumpets. Read the book of Ezra. Furthermore, what is added, in the fourteenth year after the city was struck (or captured), according to mystical understanding, it signifies fourteen generations: which completed from David to the birth of Christ, the restoration of the city is promised by him, about whom it is written: He will build my city and bring back the captivity of my people. And again: He came to proclaim release to the captives and sight to the blind, saying to those who were in chains, come out, and to those who were in darkness, be revealed. But the hand of the Lord came upon him, so that Israel in the flesh, who was situated in Babylon, would come to the land in spirit. And he would not be placed on a high mountain in a vision, but in the visions of God, on an exceedingly high mountain, about which Isaiah and Micah prophesied: Come, let us go up to the mountain of the Lord, to the house of the God of Jacob (Isa. II, 3; Mic. IV, 2). For it is exceedingly high, in comparison to the other mountains, about which the prophet testifies, saying: I lift up my eyes to the mountains, from where will my help come? (Ps. CXX, 1). And in another place: Mountains are around it, and the Lord is around His people (Ps. CXXIV, 2). Concerning this it is also said by Isaiah: Ascend to a high mountain, you who bring good news to Zion (Isa. XL, 9). On this mountain, the city’s building is shown, according to the Septuagint and Aquila, from the region, and opposite the north, from where the prophet came to the land of Israel; but according to Theodotion and Symmachus, it faces south, where there is full light, and the sun of righteousness is positioned at the highest point of the sky. And in the Song of Songs it says: Rise up, O north wind, and come, O south wind, blow upon my garden, that its spices may flow out. (Song of Solomon 4:16) For the harsh north wind is driven away by the breath of the Lord, lest the warmth of love grow cold and the flowers wither. But when it is said, ‘Like the structure of a city, not truly a city, but a likeness of a city is shown,’ it refers to the city about which it is written: Glorious things are said of you, O city of God. (Psalms 87:2) This is Jerusalem, built as a city, whose unity itself is in that very city, and in it the great Lord is greatly praised, in the city of our God, on his holy mountain. (Psalms 48). And in the towers of this city, God is known when he will receive it. As it is said elsewhere: The streams of the river gladden the city of God (Ps. 46:4). And: A city set on a hill cannot be hidden (Matt. 5:14), as spoken in Isaiah: I am a solid city, a city under attack (Isa. 23). It did not say that it is conquered, but under attack: it is built on a rock and is not shaken by any storm. It follows: And he led me there, as it is understood, by the hand of God. There, however, that is, to the building of the city, so that he might show me all the things that were inside. And behold, he says, a man, whose appearance or vision was like a shining bronze, specifically the one of whom it is written: Behold a man, the Rising Sun is his name (Zach. VI, 12). But he did not have the appearance of amber, as is said at the beginning of this volume, nor was he girded with a golden belt, as is stated in the Book of Revelation (Apoc. I): but he had the appearance of bronze, according to the Hebrew. For this material is more resonant than all metals and resounds with a far-reaching sound. Hence, in the Book of Daniel, the kingdom of Alexander and the Greeks is symbolized by an image made of gold, silver, bronze, and iron (Daniel. II); in order to represent the eloquence of the Greek language: through which it is clear that they still need teaching, who have not yet fully understood the mysteries of spiritually building the temple. There was also a line made of twine in his hand, as it is written in Zechariah (Zech. II), that he had a measuring line to measure the width and length of the city. And the workers of masonry, either the angels who served under God’s command, or Moses, and all the prophets and apostles who build the city of God, and are helpers or ministers of the Lord’s will. Hence, the Apostle Paul also said: We are God’s field, God’s building (1 Cor. III, 9). And what follows: And the pen of measurement in his hand signifies prophetic grace, of which it is written in the forty-fourth psalm: My tongue is the pen of a swift scribe (Psalms 44:2). And concerning John the prophet and the baptist: What did you go out to the desert to see? A reed shaken by the wind (Matthew 11:7). Those who desire to imitate this reed, are those who write iniquity, and to whom the prophet curses: Rebuke the beasts of the reed (Psalms 68:31). But he was standing at the gate; for through him we enter the Father, and without him we cannot enter the city of God, so that it may receive the worthy and cast out the unworthy. There is also judgment at the gate. Hence the prophet says: They hate those who correct at the gate (Isa. 29:21). And in another place: He will not be put to shame when he speaks with his enemies at the gate (Ps. 127:5). This man spoke to the prophet, in whose hand was a cord, and whose appearance was like bronze, and he held a reed in his hand. He spoke to Ezekiel, a true architect, whom Paul the apostle imitated, saying: Like a wise architect, I have laid the foundation (I Cor. III, 10). But he calls the wise architect, to distinguish him from the foolish one, and he is called an unworthy shepherd in Zechariah; but he spoke the following: Son of man, see with your eyes, and hear with your ears (Zech. XI): not with the eyes of the flesh, but with the spirit; not with the ears of the body, but with the soul. Lift up, he says, your eyes, and see that the fields are already white for harvest (John 4:35). And: He who has ears to hear, let him hear (Luke 8:8). The construction of the city is visible, and the order of the ceremonies and priests, and the description of the land can be heard. But it is not enough to command to see with the eyes and hear with the ears; but he added: And place your heart in all things; or, place in your heart all that I will show you. For nothing is of benefit to have seen and heard, unless you place those things that you have seen and heard in the treasure of memory. When, however, he says, ‘all things that I will show you’, he makes the listener attentive, and he prepares the eyes of the heart, so that he may hold in his memory those things that are to be shown to him, for you have been brought here so that all things may be shown to you. With this, he shows specifically that nothing is sweeter than theory and knowledge, which the prophet desires, saying: ‘One thing I have asked of the Lord, this I will seek after, that I may dwell in the house of the Lord all the days of my life.’ In order to see the delight of the Lord, and to visit His temple (Psalms 26:4, 5). Hence he joins and speaks: Lord, I have loved the beauty of your house and the dwelling place of your glory. Proclaim, he says, all that you see to the house of Israel, so that those who cannot see for themselves may learn through you what is shown to you by the Lord. But to the house of Israel are those who contemplate God with their mind, such as Nathanael, who earnestly sought Christ, and deserved to hear: Behold, a true Israelite, in whom there is no deceit (John 1:47). — Commentary on Ezekiel

Jerome: Your prayers, daughter Eustochium, have conquered my fear in explaining the temple in Ezekiel, even my determination to be quiet on the matter, and so have the promises of the Lord when he says, “Ask and you will receive, seek and you will find, knock and the door will be open to you.” — COMMENTARY ON Ezekiel 3 PREFACE

Ezekiel 40:2

Gregory the Dialogist: “The hand of the Lord came upon me, and brought me there in visions of God: He brought me into the land of Israel, and set me down upon a very high mountain, upon which there was as it were the structure of a city facing toward the South.”

The building of this city certainly cannot be understood according to the letter. For shortly afterward he adds that this same building was measured with a reed of six cubits and a palm, while the gate of the same building was measured at fourteen cubits, and he reports that the fronts of this gate are sixty cubits. All of these things cannot stand according to the letter. For how is the whole building together measured with a reed, that is, six cubits and a palm, while the gates of the building extend to fourteen cubits, and the fronts of the gates to sixty cubits? For the gate is in the city, and the fronts are in the gates. And no reasoning permits it to be accepted that what contains is less than what is contained. Moreover, in Sacred Scripture, even those things which can be understood according to history must often be understood spiritually, so that both faith may be held in the truth of the history, and spiritual understanding may be grasped from the mysteries of allegory. Just as we also know what the Psalmist says: “For I shall see your heavens, the works of your fingers, the moon and stars, which you have established.” For behold, in the outward description the word of reason stands, because both the heavens are the works of God, and the moon and stars were created and established by him. But if the Psalmist asserts this according to outward works alone, and not also according to mystical understanding, he who professed that the heavens are the works of God, when about to speak of the moon and stars, why did he not also enumerate the sun equally, which we know is his work? For if he was speaking according to the letter alone, when about to speak of the lesser light, he ought first to have spoken of the greater light, so that he might report that the sun was established first, and afterward the moon and stars. But because he was speaking according to mystical understanding, so that we should understand the moon as the holy Church, and the stars as all the saints, he did not wish to name the sun, because indeed he was speaking to that eternal Sun himself, of whom it is written: “But for you who fear the Lord, the sun of justice shall rise.” Of whom the reprobate will say at the end: “The sun of justice has not risen for us.” Therefore by saying, “The moon and stars which you have established,” and yet being silent about the sun which was made, he indicated that he spoke to that Sun who not only made the sun and moon and stars corporally, but also made the moon of the Church and the stars of all the saints spiritually. If therefore, when something is lacking to history, we are led by clear reason to the understanding of allegory, how much more should those things be understood spiritually in which, according to the reasoning of the letter, nothing historical sounds? “The hand of the Lord came upon me, and brought me there in the visions of the Lord.” For the hand signifies the power of might, while the visions signify the very revelation which he had received. For the hand in vision is power in contemplation. By which words what does he openly indicate, except that he speaks nothing about the city which he had seen according to the letter? For he speaks spiritually about that which he contemplates spiritually. — Homilies on Ezekiel, Book 2, Homily 1

Gregory the Dialogist: And he set me upon a mountain exceedingly high. What then does the high mountain signify except the Mediator of God and men, the man Christ Jesus? Who is indeed from the earth, but beyond the earth, because the flesh of our same Redeemer has its matter from below, but excels in the heights by his power. It would have been insufficient to call him high unless he added exceedingly, because he is not only man, but from that same conception of humanity which was assumed by him, God-man, not only man beyond men, but man made even above the angels. For concerning him it is said through Isaiah: In that day the fruit of the earth shall be sublime. For our Creator, because he was incarnate for us, was made the fruit of the earth for us. But now the fruit of the earth is sublime, because man born on earth reigns above the angels in heaven, because according to the voice of David and Paul, He has subjected all things under his feet. For in that he subjected all things to him, he left nothing not subject to him. Therefore this mountain is both high and exceedingly so, because even if he is from earth through the substance of humanity, nevertheless he is incomprehensible from the height of divinity. For hence it is that when the prophet Isaiah foresaw that the same Lord was to come in the flesh, raised up by the spirit of prophecy, he said: And it shall be in the last days that the mountain of the house of the Lord shall be prepared on the summit of the mountains. For the house of the Lord was the Israelite people. Therefore he was called the mountain of the house of the Lord, who deigned to become incarnate from the Israelite people. Moreover there were in that same people holy men who might rightly be called mountains, because through the merit of their life they drew near to heavenly things. But the incarnate Only-begotten was not equal to these mountains, because by his divinity he transcends the nature, life, and merits of all. Whence also rightly he is called a mountain above the summit of mountains, because he was found to be exalted by his divinity even above the peaks of the saints, so that those who had advanced greatly in God could scarcely touch his footprints from the summit of their thought. He therefore who there is called the mountain above the summit of mountains, here is declared to be the mountain exceedingly high. — Homilies on Ezekiel, Book 2, Homily 1

Gregory the Dialogist: Upon which there was as it were the building of a city facing toward the South. It should be noted that it does not say, “Upon which there was a building,” but “as it were a building,” so that it might clearly be shown that all these things were said not of a corporeal but of a spiritual city’s building. For he who declares that he saw not a building but as it were a building directs the hearts of his hearers to a spiritual construction, as is said through the Psalmist: “Jerusalem which is built as a city.” For since that vision of inner peace is constructed from the congregation of holy citizens, the heavenly Jerusalem is built as a city. Yet while in this land of pilgrimage she is struck with scourges, beaten with tribulations, her stones are daily squared. And this is the city, namely the holy Church, which though destined to reign in heaven still labors on earth. To whose citizens Peter says: “And you as living stones are built up.” And Paul says: “You are God’s field, God’s building.” Which city indeed already has here in the conduct of the saints its great building. For in a building stone bears stone, because stone is placed upon stone; and he who bears another is borne by another. So therefore, so in holy Church each one both bears another and is borne by another. For neighbors mutually tolerate one another, so that through them the building of charity may rise. Hence Paul admonishes, saying: “Bear one another’s burdens, and so you will fulfill the law of Christ.” Declaring the power of which law, he says: “Love is the fulfillment of the law.” For if I neglect to bear you in your conduct, and you disdain to tolerate me in my conduct, whence does the building of charity rise between us, whom mutual love does not join together through patience? Moreover in a building, as we said before, the stone that bears is borne, because just as I now tolerate the conduct of those who are still unpolished in the way of life of good work, so I too was tolerated by those who preceded me in the fear of the Lord and bore me, so that having been borne I might learn to bear. But they too were borne by their elders. However the stones that are placed at the top and at the end of the structure are indeed borne by others, but they bear no others at all, because those who will be born at the end of the Church, that is at the extremity of the world, are indeed tolerated by their elders, so that their conduct may be shaped to good works; but since none follow them who might progress through them, they bear no stones of the faithful structure upon themselves. Now therefore some are borne by us, but we were borne by others. Yet the foundation bears the entire weight of the structure, because our Redeemer alone tolerates the conduct of all together. Of whom Paul says: “For no one can lay another foundation besides that which has been laid, which is Christ Jesus.” The foundation bears the stones and is not borne by the stones, because our Redeemer tolerates all our faults, but in him there was no evil that needed to be tolerated. Hence it is well said now: “He set me down upon an exceedingly high mountain, upon which there was as it were the building of a city,” because he alone sustains our conduct and faults, who bears the entire structure of holy Church. Who says through the voice of the prophet concerning those still living perversely: “I have grown weary enduring.” Yet the Lord does not grow weary by enduring, whose power of divinity no weariness touches; but, speaking in human words, he calls his very patience toward us labor. — Homilies on Ezekiel, Book 2, Homily 1

Gregory the Dialogist: And it should be noted that the prophet saw that same city which he beheld inclining toward the South. For those who are devoted to sacred eloquence recognize that the south wind is customarily placed as a type of the Holy Spirit; just as, on the contrary, the devil is often designated by the North wind, because the former relaxes with heat, and the latter constricts with cold. And the Truth says: Iniquity shall abound, and the charity of many shall grow cold. The prophet also asserts concerning Judea, saying: As a cistern makes its water cold, so has she made her malice cold. Hence the devil, as the same prophet attests, is reported to have said: I will sit upon the mountain of the Testament, in the sides of the North. But on the contrary, this city inclines toward the Southern part, because the grace of the Holy Spirit relaxes the torpor of the mind. Hence the Psalmist says: Turn again, O Lord, our captivity, as a torrent in the South. For our captivity, which had remained sluggish in following God due to the coldness of torpor, is relaxed through the heat of the Holy Spirit, so that it may run into the love of God. Whence it is also now said that the city which is established on the mountain inclines toward the South, because the Church of the elect opens her thoughts in the breath of the Holy Spirit, and, descending from every summit of her pride, conceives the warmth of love in God, in whom she believes, so that nothing pleases her except to be submitted to His grace, to be warmed by His love, to be always filled by the gift of His breath. Whence also the contemplator, inflamed with mighty love, was saying: My soul shall exult in the Lord, and shall delight in His salvation. For He who in Latin is called “the Savior,” the same in Hebrew is called Jesus. Therefore the prophet, because he was contemplating His ways and miracles and also the mystery of our redemption through the spirit of prophecy, declares that he exults in the Lord and delights in Jesus, because from that source he had conceived joy in his mind from which he burned strongly through love. Let us therefore consider, if the minds of the spiritual fathers were delighted in Him who had not yet come, but was foreseen, how great is the guilt of one who does not love His ways, His examples, His admonitions, after He came and accomplished redemption. Therefore this city is said to incline toward the South, as if it were openly said that that former city, namely the Synagogue, stood toward the North in her unbelievers, which hardened in the coldness of unbelief. But Holy Church, which conceived the charity of faith, inclines toward the South through warmth, and leans as it were upon the warm wind, because she rejoices not in confidence in herself, but in the gift of spiritual grace. — Homilies on Ezekiel, Book 2, Homily 1

Gregory the Dialogist: And he brought me in there.

He enters the building of the heavenly city who considers by imitating the ways of the good in holy Church. For to enter the building upon the mountain is to consider with love how the elect of holy Church, established on the summit of virtues, advance in the Lord. For this one leads a life bound by marriage, is content with his own possessions, does not seize what belongs to others, bestows whatever he is able from his own goods upon the needy, and does not neglect to weep for the sins without which daily life cannot be led by married people. For because that very domestic care disturbs his mind, he stirs himself to tears. But that one has already abandoned all things that are of the world, desires to have nothing of it, is nourished by the exercise of contemplation alone, rejoices with weeping in hope of heavenly rewards, transcends even those things which are permitted to be possessed, seeks to have daily intimacy with the Lord; no care of the passing world disturbs his mind; he always expands his mind in expectation of heavenly joys. But another has already abandoned all things of this world, and his mind is lifted up to the contemplation of heavenly things; yet nevertheless, for the edification of many, holding a position of governance, he who does not succumb to passing things out of desire is sometimes turned back to them out of compassion for his neighbors, so that from care for them he may show mercy to the needy; he preaches the word of life to his hearers, ministers things necessary for souls and bodies alike. And he who on his own account already soars by contemplation to heavenly desire, still toils in temporal affairs for the advancement and benefit of his neighbors. Therefore whoever in holy Church diligently strives to consider, so that he may advance either in the life of the good who are married, or in the citadel of the continent who abandon all things that are of this world, or even in the height of preachers, has already entered the building of the city set on a mountain. For he who neglects to consider the life of better persons in order to advance still stands outside the structure. And if he admires the honor which holy Church now holds in the world, he gazes upon the building as if from outside and is amazed. And because he is intent only on external things, he has not entered within. — Homilies on Ezekiel, Book 2, Homily 1

Isaac of Nineveh: Ezekiel was caught away supranaturally by the action of revelation, and he came to Jerusalem; and in a divine revelation he was a beholder the renewal that was to come. It is likewise with purity of soul. Some, going by the well-trodden road of the law through keeping the commandments in a life of many labours, enter into purity of soul by sweat and blood; and there are others who are vouchsafed purity of soul by the gift of grace. It is a marvellous thing that we are not permitted to ask in prayer for the purity that is granted us by grace and so to reject the active and laborious manner of life. — EPISTLE TO ABBA SYMEON OF CAESAREA

Ezekiel 40:3

Gregory the Dialogist: And behold a man, whose appearance was like the appearance of bronze.

He Himself is signified in the man who is figured on the mountain. Moreover, this man is said to measure the building. And rightly is the Lord signified by the man and the mountain, because He Himself arranges all things within holy Church by judging, and He Himself bears that same holy Church, and by bearing it raises it up to heavenly things. So also in the holy Gospel our same Redeemer speaks, saying: “He who enters by the door is the shepherd of the sheep.” And shortly after: “I am the door.” And again after a little He adds: “I am the good shepherd.” If therefore He Himself is the shepherd, and He Himself is the door, and the shepherd enters through the door, why is it not understood in this place that He Himself is both the mountain and the man who measures the building on the mountain? — Homilies on Ezekiel, Book 2, Homily 1

Gregory the Dialogist: But we must ask why it is said of this man, “Whose appearance was like the appearance of bronze.” Now we all know, brothers, that the metal bronze is very durable, and altogether sonorous. What then does it mean that the appearance of the Mediator of God and men is compared to the appearance of bronze, unless it is what we openly know, that the only-begotten Son, taking the form of a servant, transformed the frailty of human flesh through the glory of his resurrection into eternity, because in him flesh was made now enduringly without end? For rising from the dead he dies no more, death shall no longer have dominion over him. But what does it mean that his very incarnation is compared to a sonorous metal, unless that through that same assumption of our humanity the glory of his majesty resounded to all? And he has, as it were, the appearance of bronze in his body, because God became known to the world through flesh. Hence also through John it is said: “He had written on his garment and on his thigh: King of kings, and Lord of lords.” For what is his garment, except the body which he assumed from the Virgin? Yet his garment is not one thing and he himself another. For our garment too is called flesh, yet we ourselves are the flesh with which we are clothed. But Isaiah, beholding this garment of his long before, bloodied with blood through the cross of the passion, said: “Why is your apparel red, and your garments like those of one treading in the winepress?” To which he himself answered: “I have trodden the winepress alone, and of the nations there is no man with me.” For he alone trod the winepress in which he was trodden, who by his own power conquered the passion which he endured. For he who suffered even unto the death of the cross rose from death with glory. And it is well said: “And of the nations there is no man with me,” because those for whom he had come to suffer ought to have been partakers of his passion, and since at that time they had not yet believed, he complains about them in his passion, whose life was being sought in that passion. By the thigh indeed is meant the propagation of flesh. Because therefore through the propagation of the human race, as the orders of generations are described by Matthew or Luke narrating, he came into this world from a virgin, and through the mystery of his incarnation indicated to all nations everywhere that he was King and Lord, he had written on his garment and on his thigh: “King of kings, and Lord of lords.” For where he became known in the world, there he impressed the knowledge of reading about himself. Therefore his preaching through flesh is like a certain sound from bronze. Let it therefore rightly be said: “Whose appearance was like the appearance of bronze.” — Homilies on Ezekiel, Book 2, Homily 1

Gregory the Dialogist: “And a linen cord in his hand.”

In the Septuagint translators, a linen cord is not found, but a mason’s cord. If we hold to their translation in this verse for the purpose of exposition, what else do we understand by masons than holy teachers, who, by speaking spiritual things, assemble living stones, that is, the souls of the elect, for the heavenly building? For whatever the ancient fathers spoke, whatever the prophets, whatever the apostles, whatever the successors of the apostles spoke—what else was it but the arrangement of stones in this construction of the saints that is built daily? Now with a mason’s cord, this is customarily done: that the evenness or straightness of the rising wall may be recognized; and if a stone is too far inward, it may be cast outward; if it projects too far outward, it may be called back inward. And certainly the preaching of teachers does this daily: that any soul for whom it is perhaps not expedient to undertake the burdens of governance, even if it desires to appear outwardly, may be called back inward; and again, one who wishes to remain hidden and care only for itself, if it can be useful to itself and to many, even when it desires to remain hidden, may be brought forth outwardly to appear. And so it happens that the order of holy stones is maintained, since often one wishing to come to honor is repelled, and one fleeing honor is elevated to the height of sacred office. But since, as we have learned through our translator, the Hebrew text does not have “of masons,” but “a linen cord in his hand,” we ought to expound what is held more certainly among us. Now we know that a linen cord is finer than if cords were made from something else. And what should we understand by the linen cord except the more refined preaching, that is, the spiritual? For the censure of the law was a cord, but it was not linen, because it restrained an uncultivated people not with refined preaching, in which through the sentence of punishment it cut off not sins of thought but of deed. But after the Lord through himself bound even the thoughts of men by preaching, and made known that sin is complete even in the heart, he held a linen cord in his hand. For he says: “You have heard that it was said to those of old: You shall not commit adultery; but I say to you that whoever looks at a woman to lust after her has already committed adultery with her in his heart.” Therefore the linen cord is the refined preaching that binds the mind of the hearer, lest it dissolve itself even in wretched thought. And it should be noted that it says the cord is in his hand, that is, preaching is in action. For he showed in himself everything that he taught, as it is written: “What Jesus began to do and to teach.” — Homilies on Ezekiel, Book 2, Homily 1

Gregory the Dialogist: And because he also committed to Scripture the very things he said, so that they might be handed down to posterity, it is rightly added: “And a measuring reed in his hand.”

The Lord promises concerning holy Church through another prophet, saying: “There shall spring up in her the greenness of the reed and the rush.” I remember having explained this in another place, that by the reed we should understand writers, and by the rush, hearers. But since both rush and reed are accustomed to grow near the moisture of water, and both spring forth from one and the same water, and the reed indeed is taken up for writing, while with the rush one cannot write, what should we understand by the rush and the reed, except that there is one doctrine of truth which irrigates many hearers? But some who are irrigated advance in the word of God even to the point that they also become writers, that is, like reeds; but others hear the word of life, maintain the greenness of good hope and right works, yet cannot advance to writing at all. What are these in the water of God except certain rushes, so to speak? They indeed advance by growing green, but they cannot express letters at all. Our Redeemer, therefore, because He granted that the words which He spoke should also be written through the zeal of teachers, held a reed in His hand. This reed is called a reed of measure, because the very zeal of teachers is held under a certain dispensation of hidden judgment, so that it may benefit some who read, and may not be able to benefit others who read. Hence the holy apostles, when they asked the master of truth speaking to them more openly why He spoke to the crowds in parables, heard: “Because it is given to you to know the mystery of the kingdom of heaven, but to them it is not.” Or certainly it is a reed of measure, because in that sacred eloquence of His which has been written for us, we recognize that there are hidden dispensations of His. For through His incomprehensible judgment, one is sent within the measure of the elect, and another is left outside, so that he may in no way deserve to belong to the number of the elect. He has therefore a measuring cord, He has in His hand a reed of measure. For he who measures a place with a cord draws the cord to one spot, withdraws it from another, and leads here what he removes from elsewhere. Thus indeed, thus does our Redeemer act in the gathering of men, while He leads some out from their iniquities, and leaves others in their iniquity. For in those whom He has deigned to gather, He drew the cord of hidden measure, and from those whom He judged should be abandoned, what else did He do but withdraw the cord? So that the good may be held within the measure of the heavenly building, and the evil may remain outside the building, in whom the good things that are supposed are not, as if without measure. — Homilies on Ezekiel, Book 2, Homily 1

Gregory the Dialogist: Our Redeemer held this cord and measuring reed in His hand when He deigned to admonish the apostle Paul through a man of Macedonia appearing to him, so that this same Macedonian man said: “Come over and help us.” And yet when the apostles wished to go into Asia to preach, the Spirit of Jesus did not permit them. What does it mean that the holy apostles are both called to go where perhaps they had not thought to proceed, and are forbidden to go where they desired to proceed, except that the cord of hidden judgment and the measuring reed is held in the hand, so that some may hear the words of life, while others may by no means deserve to hear? Therefore there is a cord of measure, which was drawn to one place and withdrawn from another. — Homilies on Ezekiel, Book 2, Homily 1

Gregory the Dialogist: We have also learned from the testimony of the Holy Gospel that one came who said: “Master, I will follow You wherever You go.” To whom the answer was given: “Foxes have dens, and birds of the sky have nests, but the Son of Man has nowhere to lay His head.” Another came who said: “Master, let me first go and bury my father.” To whom it is said: “Let the dead bury their dead, but you follow Me and proclaim the kingdom of God.” What does it mean that the one who promises to go is abandoned, while the other who wishes to return home is nevertheless commanded to follow? The former is not received, the latter is not released from service even for a moment. Therefore, by the internal dispensation of hidden judgment, the measuring line and the measuring rod are drawn out, by which this one is drawn in and that one is left behind, so that the heavenly structure may be built not without a devout and just examination. — Homilies on Ezekiel, Book 2, Homily 1

Gregory the Dialogist: The measuring rod can also be understood as Sacred Scripture for this reason: that whoever reads it measures himself in it—either how much he advances in spiritual virtue, or how far removed he remains from the good things that are commanded; how much he now rises up to do good, how much he still lies prostrate in wicked deeds. — Homilies on Ezekiel, Book 2, Homily 1

Gregory the Dialogist: And he stood in the gate.

Whoever stands in a doorway is partly inside and partly outside, because one part of him is seen outside while another part is hidden within. And so our Redeemer, mercifully incarnate for us, stood as if in a doorway before human eyes, because through his humanity he appeared visible, yet kept himself invisible in his divinity. Hence the Jews, who had awaited him according to the promise of the prophets, were troubled by the confusion of their own faithlessness, because they saw as mortal the one whom they had believed would come for their deliverance. Therefore he who stands in a doorway, as was said above, is seen partly outside and partly inside. Hence even the faithlessness of the Jews was not left without a display of divine power. For seeing his miracles, they were drawn to believe, but then again, weighing his sufferings, they disdained to believe that he was God whom they saw mortal in the flesh; whence it came about that they doubted in their knowledge of him. For they saw him hungering, thirsting, eating, drinking, growing weary, sleeping, and they supposed him to be merely a man. They saw him raising the dead, cleansing lepers, giving sight to the blind, casting out demons, and they perceived him to be more than human. But his humanity, considered in their hearts, disturbed their understanding of his miracles. Hence holy Church, in the voice of the bride, desiring now to see him openly, says: “Behold, he stands behind our wall.” For he who showed to human eyes what he assumed from mortal nature, and remained invisible in himself, stood as if behind a wall for those seeking to see him, because he did not offer himself to be seen with his majesty revealed. For he stood as if behind a wall, who showed the human nature which he assumed but hid the divine nature from human eyes. Hence it is added there: “Looking through the windows, gazing through the lattices.” For whoever looks through windows or through lattices is neither entirely hidden nor entirely seen. Just so, indeed, our Redeemer appeared before the eyes of doubters, because if while working miracles he had suffered nothing as a man, he would have appeared fully to them as God; and again, suffering human things, if he had done nothing as God, he would have been thought merely a man. But because he both did divine things and suffered human things, he looked out to humanity as through windows or lattices, so that as God he would both appear through miracles and be hidden through sufferings, and as man he would be perceived through sufferings, yet be recognized as more than man through miracles. — Homilies on Ezekiel, Book 2, Homily 1

Gregory the Dialogist: But since this man is said to stand in the doorway, we must ask whether his face was toward the inside and his back toward the outside. In this matter, if we consider what precedes and what follows, we quickly discover how he stood. For first it says: “There was something like a building of a city facing toward the south, and he led me there.” And a little later it is added about this same man: “And he was standing in the doorway.” And immediately it is added: “And the same man spoke to me.”

For he who spoke to the prophet when he was introduced into the building, standing in the gate, certainly stood with his face inward and his back outward. But the prophet who was introduced, to whom the man standing in the gate spoke, without doubt held his face toward the gate, from where he heard the words of the speaker. What does it mean, then, that the man looks inward while the prophet looks outward? What does it mean that the face of that same man is toward the building, but the eyes of the prophet are toward the gate, except that the Only-begotten of the Father became incarnate for this reason: that he might introduce us into the spiritual building, that is, into faith in the holy Church? His eyes always look upon his building, because they unceasingly observe how much each person advances in virtues. But the prophet looks toward the gate, because he who hears the words of God must always place the eyes of his heart upon his departure, and meditate without ceasing on when he will leave this present life and reach eternal joys. For God became incarnate for this very reason: that he might introduce us to faith and lead us back to the sight of his vision. Hence also in the holy Gospel, Truth speaks, saying: “If anyone enters through me, he will be saved, and will go in and go out, and will find pasture.” He will go in, namely, to faith; he will go out to sight; and he will find pasture in eternal satisfaction. Hence also the Psalmist says: “May the Lord guard your entrance and your departure.” For the Lord guards the entrance of each soul, by which it enters into faith, and also the departure by which it goes out to sight, so that neither when entering the Church is it tripped up by errors, nor when departing from this temporal life to the eternal is it snatched away by the ancient enemy. Concerning this departure of ours, which we ought to meditate upon daily in our mind, the Apostle speaks of our Redeemer, saying: “That he might sanctify the people through his own blood, he suffered outside the gate. Let us therefore go out to him outside the camp, bearing his reproach. For we do not have here a lasting city, but we seek the one to come.” The man who appeared, therefore, stood in the gate and spoke in this way, because the Mediator between God and men, Christ Jesus, even in the very time of his passion gave precepts of life to his disciples, so that those who believe in him might always look toward the gate, and, weighing his passion with careful consideration, might not turn the eyes of their heart away from their own departure. We also, when we have already begun to despise the confines of the flesh, to pass through the straits of our mortality through the desire for immortality, to reach toward the freedom of the supernal light, to yearn for the joys of the heavenly homeland—we hold our eyes toward the gate, because while we desire to pass from temporal sacraments to eternal ones, we have, as it were, already turned our backs on the present life, and we have the face of our heart fixed on the desire of our departure. For it is written: “The body that is corrupted weighs down the soul, and the earthly dwelling oppresses the mind thinking many things.” Thus, therefore, through contemplation we already stretch the mind beyond the straits of the flesh; yet we are still held within the gate by that very carnal constraint in the sacraments which we have come to know. — Homilies on Ezekiel, Book 2, Homily 1

Gregory the Dialogist: For often the mind is so suspended in divine contemplation that it now rejoices to perceive something of that eternal liberty which eye has not seen nor ear heard, through a certain image; yet nevertheless, struck back by the weight of its mortality, it slips back to the depths, and is held bound by certain chains of its punishment. Therefore he strains toward the gates who beholds the joys of his true liberty, and now desires to go out, but is not yet able. Hence it is that the Hebrew people, freed from the servitude of Egypt, when they beheld the pillar of cloud as God spoke, each one stood at the doors of his tabernacle and worshiped. Of whom it is said a little earlier: “When Moses went out to the tabernacle, all the people rose up, and each one stood at the door of his tent.” For we stand there where we fix the eyes of our mind. Whence Elijah says: “The Lord lives, in whose sight I stand.” He surely stood there where he had fixed his heart. But what is it for the people to gaze upon the pillar of cloud and to stand at the doors of their tabernacle and worship, except that when the human mind somehow beholds those higher and heavenly things in an enigma, it now exits the enclosures of its bodily habitation through uplifted thought, and humbly adores him whose substance it cannot see, yet now marvels at his power through the illumination of the spirit? And when Moses enters the tabernacle, the people gaze upon his back, and stand at the doors of their tents, because when any holy preacher speaks lofty things about God, he somehow enters the tabernacle of the heavenly dwelling. Though the weak cannot fully weigh the power of his preaching, nevertheless they gaze upon his back as it were, because they follow through understanding the last things they are able to grasp. But even in those very small things which they are able to comprehend, they now go out from their tents as it were, and stand at the doors, because they strive both to leave the dwellings of the flesh and to advance toward those joys of eternal life which they hear. Hence also Elijah, when he heard the voice of the Lord speaking with him, is described as having stood at the door of his cave and veiled his face, because when through the grace of contemplation the voice of heavenly understanding comes into the mind, the whole man is no longer within the cave, because care of the flesh does not possess his soul, but he stands at the door, because he meditates on escaping the straits of mortality. — Homilies on Ezekiel, Book 2, Homily 1

Gregory the Dialogist: But now he who stands in the entrance of the cave and perceives the words of God in the ear of his heart must cover his face, because while we are led through heavenly grace to understand higher things, the more subtly we are raised up, the more we must always press ourselves down through humility in our understanding, lest we strive to be wiser than we ought to be wise, but to be wise unto sobriety; lest while we examine invisible things too much, we go astray; lest in that incorporeal nature we seek something of corporeal light. For to extend the ear and cover the face is to hear the voice of the inner substance through the mind, and yet to turn away the eyes of the heart from every corporeal form, lest the soul fashion for itself anything corporeal in that which is everywhere whole and everywhere uncircumscribed. Therefore, dearest brothers, we who have already learned of eternal joys through the death and resurrection of our Redeemer, and his ascension into heaven, we who know that our fellow citizens the angels appeared outwardly in testimony of his divinity, let us long for the King, let us desire the citizens whom we have come to know, and standing in this edifice of holy Church let us keep our eyes on the door; let us turn our back of the mind to this corruption of temporal life, let us direct the face of our heart toward the freedom of the heavenly homeland. But behold, there are still many things that press upon us from the care of corruptible life. Therefore, since we cannot go out perfectly, let us at least stand in the entrance of our cave, destined to go forth prosperously someday through the grace of our Redeemer, who lives and reigns with the Father in the unity of the Holy Spirit, God, through all ages of ages. Amen. — Homilies on Ezekiel, Book 2, Homily 1

Jerome: As far as the measuring line is concerned, these are the angels who minister at the command of God, or Moses and all the prophets and the apostles who built the city of God and the assistants or ministers at the will of the Lord. — COMMENTARY ON Ezekiel 12:40.1-4

Jerome: This man spoke to the prophet. In his hand was the measuring stick, and his face was like the sky, and he held in his hand a reed. The man who spoke to Ezekiel was a true master builder, whom Paul the apostle imitated, when he said, “like a skilled master builder I will lay the foundation.” — COMMENTARY ON Ezekiel 12:40.1-4

Ezekiel 40:4

Gregory the Dialogist: Son of man, behold with thine eyes, and hear with thine ears, and set thine heart upon all that I shall shew thee; for to the intent that I might shew them unto thee art thou brought hither: declare all that thou seest to the house of Israel. — Homilies on Ezekiel, Book 2, Homily 2

Jerome: Not with the eyes of the flesh but with the spirit, not with the ears of the body but of the soul. — COMMENTARY ON Ezekiel 12:40.1-4

Jerome: It is no use to see and hear, unless what you see and hear you place in the treasure of your memory. — COMMENTARY ON Ezekiel 12:40.1-4

Ezekiel 40:5

Gregory the Dialogist: And behold a wall on the outside of the house round about, and in the man’s hand a measuring reed of six cubits long by the cubit and an hand breadth: so he measured the breadth of the building, one reed; and the height, one reed. — Homilies on Ezekiel, Book 2, Homily 2

Jerome: (Verse 5 and following) And behold, there was a wall surrounding the house on all sides, and in the hand of the man was a measuring reed of six cubits and a handbreadth, and he measured the width of the building with the reed, one reed wide, and the height with the reed, one reed high. And he came to the gate that faced the eastern road, and he went up its steps, and he measured the threshold of the gate with the reed, one reed wide, that is, one reed wide, and the vestibule one reed long, and one reed wide, and between the vestibules five cubits, and the threshold of the gate next to the entrance of the gate inside, one reed wide. And the vestibule of the gate was eight cubits, and the front of it two cubits: but the gate itself was inward. And the chambers of the gate towards the east, three on this side, and three on that side; they measured one against another: and the fronts of the gate on both sides were of one measure. And he measured the length of the porch of the gate, ten cubits: and the breadth of the gate, thirteen cubits. And there was also a space before the chambers, one cubit on this side, and one cubit on that side: and the chambers six cubits on this side, and six cubits on that side. And he measured the gate from the roof of the chamber to its roof, a width of twenty-five cubits, door against door. Seventy: And behold, a wall on the outside of the house all around, and in the man’s hand a measuring reed of six cubits and a handbreadth. So he measured the thickness of the wall, one reed; and the height, one reed. Then he went inside the gateway which faced toward the east, went up its stairs and measured the threshold of the gateway, which was one reed wide, and the other threshold was one reed wide. Each gate chamber was one reed long and one reed wide; between the gate chambers were five cubits. The threshold of the gateway by the vestibule of the inside gate was one reed. And three equal in width for the stem, and equal in length for the stem, and one gate next to the gate of eight cubits, and one of two cubits, and one gate on the inside, and three gates on each side, and one measurement: one measurement for the gate on both sides. The width of the entrance of the gate was ten cubits, and the width of the gate was thirteen cubits, and one cubit was equivalent to the sight of one finger, and the end of one cubit on both sides, and three cubits here, and three cubits there. And the gate was measured from wall to wall, a width of twenty-five cubits. This gate is opposite the gate.» When I was a boy in Rome, and was being educated in the liberal arts, I used to go with others of the same age and purpose, on Sundays, to visit the tombs of the apostles and martyrs; and I would often enter the crypts, which are dug deep in the earth, and on both sides of those who enter, the bodies of the buried are held in the walls, and everything is so dark that almost the prophetic saying is fulfilled: ‘Let the living descend into hell’ (Psalms 55:16): and rarely is light admitted from above to temper the horror of the darkness, so that you would think it is not a window, but a hole of light descending: and again, one approaches slowly, and in the blind night that Virgilian phrase is set forth (Aeneid, Book II):

Everywhere horror seizes the souls, and the very silence terrifies. Let this statement be for me, so that the wise reader may understand the sentiment I have concerning the explanation of the temple of God in Ezekiel, about which it is written: Clouds and darkness are under His feet (Ps. 96:2). And again: Darkness is His hiding place (Ps. 18:12): Hence Moses also entered into a cloud and darkness, so that he could contemplate the mysteries of the Lord, which the people, being far away and remaining below, could not see (Exod. 24 and 34). After forty days, the common people were unable to see the face of Moses because it was glorified, or as it is written in Hebrew, Moses had horns on his face. Similarly, while reading the description of the mystical temple (which the Jews believe should be built literally upon the coming of their own Christ, whom we believe to be the Antichrist, but we refer to the Church of Christ, which we see being built daily in his saints), whenever the eye of the heart opens, it happens to me that I think I see and possess the bridegroom and joyfully say: ‘I have found him whom my soul loves; I will hold him, and not let him go.’ (Song of Solomon 3:4). Then again, the divine word deserts me, the bridegroom flees from my hands, and my eyes are blinded by darkness, so that I am compelled to say: ‘O the depth of the riches and wisdom and knowledge of God!’ How inscrutable are His judgments, and His ways past finding out! (Rom. 11:33) And what is written elsewhere: The judgments of the Lord are a great abyss. (Ps. 36:7) And: Out of the depths I have cried to You, O Lord; Lord, hear my voice. (Ps. 129:1) And that of Elisha, who followed with his eyes his master being taken up, saying: My father, my father, the chariot of Israel and its horsemen! (2 Kings 2:12) Therefore, it must be simply confessed that the temple of the blessed Ezekiel, which all ages have been silent about, I do not wish to discuss rashly, but to demonstrate the conjecture of my mind to the readers with faith and fear of God; so that if I should offer in the tabernacle of God the skins of goats and hairs, by which the thorns and thistles of sins may be protected, and rains and storms may be kept out: let another, who is rich, according to the quality of his merits, offer iron, or bronze, or silver, and gold and precious stones, and not despise our offerings, because they are lesser, but rejoice in his own wealth. For if the lower parts are not present, the upper parts cannot exist. And in order for the greater things to be praised, they increase in comparison to the smaller things. Let us therefore see what Ezekiel, upon entering the building of the city facing south, first saw and then heard: ‘And behold,’ he says, ’there was a wall on the outside surrounding the house on all sides.’ Regarding the wall, which Aquila and Theodotion interpreted as ‘περίβολον’, Symmachus and the Seventy translated it as ‘περίβολος’. Therefore, the wall, or ‘περίβολος’, surrounded the house, that is, the temple of the Lord on all sides, and it had a man whose appearance was like the appearance of bronze, who not only held a geometric string and a mason’s trowel, but also held a measuring rod in his hand, the measurement of which is not explicitly stated, but is now given as six cubits and a palm, which is more accurately called ‘παλαιστή’ in Greek and is the sixth part of a cubit. Moreover, the word ‘spithamen’ is used to mean ‘palm,’ as some use ‘palm’ to distinguish it. Furthermore, they are accustomed to call a wrestler a ‘palm’. Therefore, with a measuring rod, he measured the width and height of the wall, and both, that is, the width and height, were six cubits and one palm. And since there were many gates, he did not want to enter through the other gates, but through the one that faced the eastern region. And because the place was not level, and the wall went around, and the house of God itself was built on higher ground, therefore he entered, or rather, ascended through steps. These are referred to as ‘LXX seven’ alone, when in Hebrew and in other translations we read only the word ‘steps’ without a number. Having entered the gate, he immediately measured the threshold of the gate, which the Greeks call LXX θεὸς: for which it is written in Hebrew Seph. And I think the diligent and studious reader should be reminded: if, however, he is led by the knowledge of the Scriptures and not by the empty declamations of orators, so that he knows nearly all the Hebrew words and names, which have been greatly corrupted by age in the Greek and Latin translations, distorted by the fault of the scribes, and while they are written about in their uncorrected form, made even more uncorrected, having turned into Sarmatian instead of Hebrew, nay of no nation at all, since they have ceased to be Hebrew and have not yet begun to be foreign. The LXX also translated the word aelam (αἰλὰμ) as itself, which Symmachus interpreted as anteliminare in the following passages. There were two bedchambers, or cubicles, and παραστάδαs which were five cubits long, and another threshold of the gate next to the vestibule on the inside with a single reed. The third vestibule of the gate also had eight cubits, and in front of it, or on its borders, two cubits. In order to prevent anyone from confusing this vestibule with the previous one, he added: This vestibule is the inner vestibule of the gate, for which the LXX translated first, second, and third vestibule. But the chambers, that is, the bedrooms, which were built after the Eastern gate in the vestibules, faced the Eastern road. And so that we may know how many chambers there were, it is joined, three on this side and three on that: namely, facing North and South, and facing the Eastern road: and the measurements of the fronts were the same on both sides. Also, the measurement of the width of the gate threshold was taken, and it was found to be ten cubits, and in length thirteen cubits, and the ends of the chambers were narrowed down to one cubit, or as Symmachus translated, “παραστάδων”, and each front had one cubit. But the chambers, or παραστάδες, and as the LXX have rendered it θεηλὰθ, had on each side six cubits. And he measured the door of the chamber, or παραστάδος, from the roof of the one chamber to the roof of the other, and it was twenty-five cubits wide. So there was only space from the door to the door, or from the gate to the gate. This we have briefly spoken to suggest more the divine presence than to explain, desiring to outline the picture according to the obscure and almost unseen letter. Furthermore, we will set down a few things that we can suspect narrowly and with doubts. The Apostle Paul, desiring the Ephesians to understand more sacred things, prays that they may be filled with the wisdom and love of the Lord, so that rooted and founded, they may be able to know and comprehend the breadth, and length, and depth, and height, and the profound riches of Him. And he speaks to them: Therefore, you are by no means strangers but fellow citizens of the saints and domestics of God, built upon the foundation of the apostles and prophets, with Jesus Christ Himself as the cornerstone, in whom the whole structure grows together to form a holy temple in the Lord. In Him, you also are built together to be a dwelling place of God in the Holy Spirit. Peter the Apostle also speaks in almost the same words, because of the same spirit, in his Epistle: For if you have believed that the Lord is good, approaching him as to a living stone, rejected indeed by men but chosen, and honorable before God, and be yourselves built up as living stones into a spiritual house, a holy priesthood, offering up spiritual sacrifices acceptable to God through Jesus Christ (1 Peter 2, 3-5). From this it is clear that the Lord and Savior, who is the true architect, tests the stones that can be placed in the foundations of the temple, both in the middle and in the higher places, and whether they are of a less solid strength in the wall and whether they can be placed outside the temple in the circuit of the enclosure. For it is not of little strength or of minimal firmness to support the stones placed on top. Hence the Apostle writes to the believers: Bear one another’s burdens (Galatians 6:2). And in another place it is written: we should not take on a burden that we cannot bear. But the reed of measurement, which had six cubits and one palm, signifies our conversation with God, which is contained in the six days in which the world was made, and signifies the reason for each work, so that one thing belongs to the work, another to the mind. Hence, the width is equal to the height: the width refers to the works, as we said; the height refers to the soul, which hastens to lofty things. But let it suffice to have warned once: to know me by name, and to be called by a neutral gender, but for the sake of simplicity and ease of understanding, and the common usage, to use the masculine gender. For our concern is not to avoid grammatical errors, but to explain the obscurity of the Holy Scripture with whatever words. Therefore, a man enters, whose name is East, through the Eastern gate, to enlighten those whom he finds in the first part of the entrance hall, whether in the entrance itself: not through one, but through several steps, whose number is kept silent, so that the difficulty of ascent may be apparent, and for whatever number of steps you propose, you may know that it is less than the doubt that is left behind. I consider this to be the gate, of which it is sung in the Psalms: This is the gate of the Lord, the righteous shall enter through it (Ps. 118:20). And the threshold of the gate is measured, so that we may know that all the knowledge of God is open. This threshold is said to be one reed in width, and it is silent about height and length. For it is both the way and the entrance, and through it one must proceed to the inner parts (although in this place the Septuagint unnecessarily speaks of length, or, as is contained in most manuscripts, height); but the chambers, that is, the bedrooms and alcoves, have individual reeds in both length and width, but there are five cubits between each chamber, so that the inner chambers have the full measure of a reed, that is, six cubits and one palm, as the works and calculations agree. Those things which are external, that is, between chamber and chamber, are five cubits; for the secrets of Christ have not yet been penetrated, and they cannot say: The king has brought me into his chamber (Song of Songs 1:3). And elsewhere: All the glory of the king’s daughter is within (Psalms 44:14). But while the disciples were staying at home with Christ, they could not hear his mysteries, and they desired to go outside to hear the word of God; and therefore a measurement of five cubits is placed in them, so that they may be taught to refer everything to the five senses. The threshold of the other gate, as it is contained in the Septuagint, of the second vestibule and third, is of the same size as one reed. After this vestibule, that is, the threshold of the gate, eight cubits are placed at the entrance, so that the inner parts of the vestibule do not hold a number of seven, but of eight, which pertain to the sacrament of the resurrection and the Lord’s Day. And in front, he says, of the same vestibule, there were two cubits, which pertain either to both Testaments, or to the letter and the spirit, or to the mystery of the pair of tongs, which is included in Isaiah about the altar of coal, and is brought to cleanse the lips of the prophet. And so that we may know what this vestibule is, which is terminated by eight and two cubits, he explains it more clearly: The vestibule of the gate was inside, through which we came to the temple of God. There were also chambers and rooms which were on the way to the eastern gate, for which the Septuagint write ‘Elau’, there were three on one side and three on the other, each measuring one, that is, a reed which had six cubits and one palm, as mentioned above: And one reed for length, and one reed for width, and between the chambers five cubits. Therefore, we should not think that there are only two bedchambers, but rather six on each side, to indicate the number six, which is also shown in the water pots of the Gospel (John 2), in which water was turned into wine, and the Jewish water is daily turned into wine, which gladdens the heart of man, and becomes sweeter with the blood of Christ. He also measured the width of the threshold of the ten-cubit gate, which is a perfect number and is contained either in the Decalogue or in the sacraments of the four Gospels. Whoever begins with one, reaches four in such a way as to fill the number ten. Its length was thirteen cubits: for which the width is again placed at seventy, which seems to me to have been corrupted by the carelessness of scribes. For the Scripture would not have said the width in one place and again the width of ten or thirteen cubits. However, it can be understood as the gate of the threshold, in which the number of the Old and New Testament is consecrated, or the Lord himself, who says: I am the gate (John 10:9); or certainly all the saints through whom we enter into the knowledge of God, to whom the Apostle Paul spoke: My mouth is open to you, Corinthians; and: Enlarge yourselves also (2 Corinthians 6:11). But thirteen cubits after the number eighteen, they contain the sacrament of the books of Moses, which are also shown in the five loaves (Matthew 14), and in the Samaritan woman of the Gospel (John 4), who is accused of having had five husbands, and the sixth one she thought she had, she did not have: and yet the number eight, and the number five, is completed by one cubit, that is, the fourteenth ((or thirteenth)): because in Christ all things are recapitulated. It is said: ‘And one cubit at each end: for the old and new Testaments together make up one measurement of Christ, and one cubit contains the height of the ark of Noah, which is thirty cubits. However, the rooms, as the Septuagint has it, either as ’thau’ or ’thee’, changing and altering the names in each place as they wished, were six cubits on either side, which is called ‘here and there’, and they did not have a span or additional measure placed on top, which would have signified the present life leading to future blessedness, but only six cubits.’ And it is measured from the roof of the chamber to the roof or wall of it, and it is found to be twenty-five cubits in width; which number, though multiplied four times, still relates to sense. For if you arrange five cubits against it five times, you will produce the number twenty-five, which is between the roof of the chambers and the roof; and yet both, when placed opposite each other, have a doorway facing the doorway. Let these things not seem frivolous to the reader, although they may displease even myself who speak, feeling like I am knocking on a closed door; but they are to be read with permission: otherwise, I could simply confess my ignorance and remove every desire of the students. For just as we are far from perfect knowledge, we consider a minor fault at least somewhat lighter than saying absolutely nothing. — Commentary on Ezekiel

Jerome: We liken this to the church of Christ, and each day I can see it being built in the saints. — COMMENTARY ON Ezekiel 12:40.5-13

Ezekiel 40:6

Gregory the Dialogist: Then came he unto the gate which looketh toward the east.

The man is described as having a measuring reed in his hand. He came to the gate that looked toward the way of the East. Who else is signified by the name of this gate, except our Lord and Redeemer himself, who was made for us the door of the heavenly kingdom? As he himself says: No one comes to the Father, except through me. But since we have said that the same man clothed in linen held the figure of the Lord, we must ask by what reasoning it is fitting that the same Lord can be designated both by the man and by the gate, when the man comes to the gate? Does he come to himself? Or is it so, because in the Gospel he himself testifies, saying: He who does not enter by the door into the sheepfold of the sheep, but climbs up another way, that one is a thief and a robber. But he who enters by the door is the shepherd of the sheep. And a little later he says: I am the door. And again he adds: I am the good shepherd. If therefore the shepherd enters by the door, and he himself is the door, he the shepherd, he without doubt enters through himself. Behold, while we desire to unravel the meaning of Ezekiel, we also bind a question from the Gospel. We must therefore ask how he both enters and enters through himself. For our Lord and Redeemer, with the holy Church which he redeemed, is one substance according to the flesh, as Paul attests who says: I fill up what is lacking of the sufferings of Christ in my flesh for his body, which is the Church. Of this head the body is the Church, and of this body the head is Christ. Concerning its head the body, that is the holy Church, exults, when it says through the Psalmist: But now he has exalted my head above my enemies. For because she herself is also to be exalted at some time, she now rejoices that her head is exalted above her enemies in heaven. Therefore when all the elect arrive at life, because his members enter through him to him, he enters through himself to himself. For he himself is in his members who enters, he himself is the head to which the entering members arrive. The prophet Ezekiel suggests this in many ways, who says that the man came to the gate, and shows what that same gate is, saying: Which looked toward the way of the East. For he himself is the way for us, who said: I am the way, the truth and the life. He is also the Eastern way, of whom it is written: Behold the man, the Rising is his name. Therefore the gate looks toward the Eastern way, because it signifies him who made for us the journey to the rising of the light.

The name of gate can also be understood as each preacher, because whoever opens for us the door of the heavenly kingdom by his mouth is a gate. Hence twelve gates are described both in John’s Apocalypse and in the final vision of this prophet. The name of gate can also not unsuitably be understood as knowledge of Sacred Scripture, which, while it opens understanding for us, spreads wide the door of the heavenly kingdom. We can also take the name of gate as faith, which we touch first in order to enter the buildings of the virtues. — Homilies on Ezekiel, Book 2, Homily 3

Gregory the Dialogist: And went up the stairs thereof.

For what are the steps of this gate but the merits of virtues? For whether in the knowledge of the Mediator of God and men, the man Jesus Christ, or in the knowledge of divine eloquence, or in that very faith which we have received from Him, we arrive at higher advancements by certain steps. For no one suddenly becomes supreme, but in good conduct everyone begins from the least things in order to arrive at great things. Concerning these steps it is said through the Psalmist: “God shall be known in her steps when He shall receive her.” For when the Lord receives holy Church, He is known in her steps, because His glory is declared through her advancements. For as much as holy Church has advanced by ascending, so much does God become known to men from her virtues. Concerning these steps blessed Job also speaks, saying: “Through each of my steps I will proclaim Him.” For he proclaims the Almighty Lord through each of his steps, who through the advancements of virtues which he receives always renders to Him the praise of His loving-kindness. If there were not certain steps in the ascent of the heart, the Psalmist would not say: “They shall walk from virtue to virtue.”

Nor is it surprising if there are steps from virtue to virtue, since each virtue is increased as if by certain steps, and thus is brought to the highest point through growth in merits. For the beginnings of virtue are one thing, progress another, perfection another. For if faith itself were not led to its perfection by certain steps, the holy apostles would never have said: “Increase our faith.” And a certain man came to Jesus who wished his son to be healed, but when asked whether he believed, he answered: “I believe, Lord, help my unbelief.” Consider, I ask, what is said. If he believed, why did he speak of unbelief? But if he knew himself to have unbelief, how did he believe? But because through the hidden inspiration of grace faith grows by the steps of its merits, at one and the same time he who had not yet perfectly believed both believed and was unbelieving.

The Lord describes these steps under the name of harvest, saying: “So is the kingdom of God, as if a man should cast seed into the ground, and should sleep, and rise night and day, and the seed should spring and grow up, while he knows not how. For the earth brings forth fruit of itself: first the blade, then the ear, then the full grain in the ear. And when the fruit has come forth, immediately he puts in the sickle, because the harvest time has come.” A man casts seed into the ground when he plants a good intention in his heart. And after he has cast the seed, he sleeps, because he rests in the hope of good work. But he rises night and day, because he advances through adversity and prosperity. And the seed sprouts and grows while he knows not, because even when he is not yet able to measure his growth, the virtue once conceived is led toward advancement. And the earth brings forth fruit of itself, because, with grace going before it, the mind of man rises spontaneously to the fruit of good work. But this same earth first produces the blade, then the ear, then the full grain in the ear. For to produce the blade is to still have the tenderness of a good beginning. But the blade reaches the ear when the virtue conceived in the soul draws itself forward to the advancement of good work. And it bears full grain in the ear when virtue now advances so greatly that it can become robust and perfect work. But when the fruit has come forth, immediately he puts in the sickle, because the harvest time has come. For Almighty God, when the fruit has been produced, puts in the sickle and cuts down his harvest, because when he has led each one to perfect works, he cuts short his temporal life by the sentence sent forth, so that he may bring his grain to the heavenly barns. Therefore, when we conceive good desires, we cast seed into the ground. When we begin to do right things, we are the blade. When we grow toward the advancement of good work, we reach the ear. And when we are made firm in the perfection of this same good work, we now bring forth full grain in the ear.

The grass, indeed, Peter had been, who, at the time of the Passion, following the Lord through love, feared to confess Him before the voice of a maidservant. For there was already greenness in his mind, because he believed in the Redeemer of all, but still very pliable he was trampled underfoot by fear. He had already risen into an ear of grain when he saw Him whom he had feared to confess as about to die, living in Galilee, as the Angel announced. But then the full grain had come into the ear, when, with the Spirit coming from above and strengthening his mind in love of Him, he was so solidified that, being beaten, he despised the forces of his persecutors and freely preached his Redeemer amid the scourges. Therefore let no one who is seen to be still in tenderness of mind regarding a good resolution be despised, because the wheat of God begins from grass in order to become grain. The man clothed in linen, therefore, came to the gate, because our Lord and Redeemer is led to Himself through His members entering. And he ascended by its steps, because, as we advance, He is the more exalted to us, the more He is known to be high and incomprehensible. Indeed, in the steps of our virtues He Himself is said to ascend, because He is shown to be all the more sublime to us, the more our mind is separated from the lowest things. — Homilies on Ezekiel, Book 2, Homily 3

Gregory the Dialogist: And measured the threshold of the gate, which was one reed broad.

And he measured the threshold of the gate with one reed in width, that is, one threshold with one reed in width. Why, after “the threshold of the gate” was said, is “one threshold” immediately added, unless because it openly indicates that another threshold is mentioned still further below? Moreover, the gate rises from the threshold so that it may be a gate. If therefore the Lord is the gate, who is the threshold of this gate except those ancient fathers, from whose lineage the Lord deigned to become incarnate? As is said through Paul: “Whose are the fathers, from whom is Christ according to the flesh, who is over all things God blessed forever.” But it should be noted in this statement of Paul that gods and other men have been called such, as is said to Moses: “I will make you a god to Pharaoh.” And through the Psalmist it is said: “I said, you are gods.” And again: “God stood in the assembly of gods.” But it is one thing to be called God nominally, another to be called God by nature. And although Moses was made a god to Pharaoh, he is called a god within all things, not God over all things. But he who was incarnate within the Virgin’s womb is called God over all things. And so the threshold of the gate are the ancient fathers, from whom he was born who opened for us the entrance to the heavenly kingdom. Moreover, the threshold of the gate is measured by one reed, because those ancient fathers themselves, who were able to proclaim our Redeemer both by prophesying and by living well, had as it were six cubits in the perfection of work and a palm in the beginning of contemplation. For since both perfect work and begun contemplation rendered their life sublime in the unity of faith, the measure of the threshold was in one reed. — Homilies on Ezekiel, Book 2, Homily 3

Jerome: The apostle Paul, wanting the Ephesians to understand the more holy things, prayed for them to be filled with the wisdom and love of the Lord; being so rooted, they might be able to know and understand the breadth and length and height and depth of the riches of God. — COMMENTARY ON Ezekiel 12:40.5-13

Ezekiel 40:7

Gregory the Dialogist: And every little chamber was one reed long, and one reed broad.

Let us consider what usually happens in a bridal chamber, and from that let us understand what takes place in the holy Church. In the bridal chamber, of course, the bridegroom and bride are joined in covenant and united to each other in love. What then are the bridal chambers in the holy Church, if not the hearts of those in whom the soul is joined through love to the invisible bridegroom, so that it burns with desire for him, no longer covets the things that are in the world, considers the length of this present life a punishment, hastens to depart, and rests in the embrace of love in the vision of the heavenly bridegroom? The mind, therefore, that is already such receives no consolation from the present life, but sighs from its inmost depths for him whom it loves, burns, pants, is filled with anxiety. The very health of the body becomes worthless to it, because it has been pierced by the wound of love; hence in the Song of Songs it says: I am wounded by love. But it is an evil health of the heart that knows not the pain of this wound. But when it has begun to pant for heavenly desire and to feel the wound of love, the soul becomes healthier from the wound, whereas before it was sick from health.

But for the soul that strongly loves her spouse, there is usually one consolation for the delay of this present life: that through the very fact that she herself is deferred from the vision of him, the souls of others may profit by her word and be kindled with the flames of love toward the heavenly spouse. She grieves because she sees herself delayed; everything she beholds is sad to her, because she does not yet see him whom she longs to see. But as I said, it is no small consolation if, while a fervent soul is delayed, many are gathered through her, so that she may see late with many the one whom she wished to see sooner alone. Hence again the bride says in the Song of Songs: “Stay me with flowers, and surround me with apples, for I languish with love.” For what are flowers except souls already beginning a good work and giving forth the fragrance of heavenly desire? What are apples from flowers except the already perfect minds of the good, who arrive at the fruit of good work from the beginning of holy purpose? She who languishes with love therefore seeks to be stayed with flowers and surrounded with apples, because if she is not yet permitted to see him whom she desires, it is a great consolation to her if she may rejoice in the progress of others. Therefore the soul languishing with holy love is stayed with flowers and apples, so that she may find rest in the good work of her neighbor, she who is not yet able to contemplate the face of God.

Let us consider, I ask, what kind of bridal chamber the mind of Paul had been, who said: “For me to live is Christ, and to die is gain.” How greatly had he joined himself to almighty God in love, he who reckoned that Christ alone was life to him, and that to die was gain? Hence it is that he says again: “Having a desire to be dissolved and to be with Christ, which is far better.” But behold, you who desire to be dissolved, let us see with what love you languish. Since you perceive that you are being delayed in the meantime, do you not seek, I ask, to be supported with flowers? You do indeed seek this, for it follows: “Nevertheless to remain in the flesh is necessary for your sake.” And to his advancing disciples he says: “For what is our hope, or joy, or crown of glory? Is it not you before our Lord Jesus Christ?”

Hence it is that the same chamber is said to be measured at one reed in length and one reed in breadth. For length pertains to the longsuffering of expectation, and breadth to the amplitude of charity. Therefore each chamber has as much in length as it could have in breadth, because the mind kindled with heavenly desire exhibits as much longsuffering in waiting for God as it has love for gathering in the neighbor, and patiently bears the delays of length because the amplitude of charity expands itself in the advancement of the neighbor. The length can also designate the longsuffering of patience which is shown to the neighbor. And because breadth signifies charity, which opens the bosom of the mind and receives both friends and enemies alike into love, the length of the chamber is as great as its breadth, because as broad as the mind has been through love, so patient will it also be through longsuffering. For one bears the neighbor as much as one loves. For if you love, you bear; if you cease to love, you cease to tolerate. For the one whom we love less, we also tolerate less, because, when weariness rushes in, the deeds of the neighbor are more quickly brought into the weight of a burden which the wing of charity does not lighten for us. — Homilies on Ezekiel, Book 2, Homily 3

Gregory the Dialogist: And between the little chambers were five cubits.

He had said one above concerning the bedchamber, and afterwards he relates that there are five cubits between the bedchambers: for the reason evidently that many bedchambers make one, just as many Churches are also called one Church. Hence also in the Apocalypse of John it is written to seven Churches, through which one catholic Church is designated. Therefore those who in the holy Church, as we have said, thirst with fervent love to see God, and are now joined to Him through desire, are called bedchambers. But nevertheless there are in her certain ones who, not being able to penetrate subtle things, and still weighed down by the five bodily senses, love Him who made all things so much less as they are more bound up in those things which have been made. And indeed they now strive to exercise themselves in the fear of the Lord, and to extend themselves in love of neighbor, to do good works bodily, to redeem sins through almsgiving; but because they do not know how to burn with intimate love toward heavenly desire, they are held as if still bound by bodily senses. Therefore these are not bedchambers, but nevertheless they are contained among the bedchambers, because through the guidance of those who perfectly love the vision of God, they themselves also are directed toward advancement of mind. Therefore there are five cubits between the bedchambers, because those who from the five exterior senses do not yet rise up to mystical understanding, while they are among those who burn with the spirit of love, as if remaining among the bedchambers they make progress in the construction of faith, and are not separated from the measure of the heavenly building. For they also withdraw themselves somewhat from the appetite of bodily senses, and with the space of the mind enlarged, imitating the charity which they behold, they are extended on this side and that toward the bedchambers. The fact therefore that they are described not by six cubits, but by five, designates their very imperfection still remaining.

But nevertheless through good desire they are remembered in the measure of the spiritual edifice, because by the voice of holy Church it is said through the Psalmist: Your eyes saw my imperfection, and in your book all shall be written. Hence again the same Psalmist says: The Lord has blessed all who fear him, the small with the great. Therefore even if these are imperfect and small, yet insofar as they are able to know, they love both God and neighbor, and therefore do not neglect to do the good works they can. Even if they do not yet advance to spiritual gifts, so as to raise their soul either to perfect action or to fervent contemplation, nevertheless they do not withdraw from the love of God and neighbor, insofar as they are able to grasp in their mind. Whence it happens that they too, though in a lesser place, are nevertheless set in the edification of holy Church, because even if they are perhaps lesser for teaching, for prophecy, for the grace of miracles, for more fully carrying out contempt of the world, nevertheless they are in the foundation of fear and love, in which they are made firm, because even if they do not burn with the fire of heavenly desire, they are animated by the warmth of charity in those outward things which they are able to practice, and are contained among the edifices of their more excellent neighbors. Whence the bride also rightly speaks in the Song of Songs, saying: King Solomon made himself a litter from the woods of Lebanon, its pillars he made of silver, its reclining seat of gold, its ascent of purple, its middle he spread with love on account of the daughters of Jerusalem. For it should not be believed that Solomon, a king of such greatness, who so abounded in immense riches that the weight of his gold could not be estimated and silver in those days had no value, made himself a wooden litter. But our Solomon is clearly the peaceful one, who made himself a litter from the woods of Lebanon. For the cedar woods of Lebanon are indeed very resistant to decay.

The banquet litter of our King, therefore, is the holy Church, which is constructed from strong fathers, that is, from incorruptible minds. It is rightly called a banquet litter because it carries souls daily to the eternal feast of its Creator. Silver columns have been made for this litter, because the preachers of the holy Church shine with the light of eloquence. Moreover, with the silver columns there is a golden reclining place, because through what is spoken luminously by the holy preachers, the minds of the hearers find the splendor of inner brightness in which they may recline. For through what they hear lucidly and openly, they rest in that which shines bright in the heart. Therefore its columns are silver and a golden reclining place has been made, because through the light of the word, brightness of rest is found in the soul. Indeed, that inner splendor illuminates the mind, so that through contemplation it rests there where the grace of preaching is not sought. For concerning this same holy Church it is written: “The wings of a dove covered with silver, and the feathers of her back with the gleam of gold.” For she who here, filled with the spirit of meekness, has silvered wings like a dove, contains in the feathers of her back the appearance of gold, because here she clothes her preachers with the light of the word; but in the age to come she displays the splendor of brightness in herself. But to that which is shown bright within, what the ascent is like he adds, when he immediately continues concerning the same litter: “A purple ascent.” For true purple, because it is dyed with blood, is not undeservedly seen in the color of blood. And because a very great multitude of the faithful in the beginning of the nascent Church came to the kingdom through the blood of martyrdom, our King made a purple ascent in the litter, because to that bright place which is seen within, one arrives through the tribulation of blood.

What then shall we miserable ones, destitute of all fortitude, what shall we do? Behold, we cannot be pillars in this litter, because in us neither the fortitude of work nor the light of preaching shines forth. We do not have a golden reclining place, because we do not yet behold, as we ought, through spiritual understanding, the rest of inner clarity. We are not a purple ascent, because we are unable to pour out our blood for our Redeemer. What then is to be done about us? What hope will there be, if no one reaches the kingdom except one who has been endowed with the highest virtues? But our consolation is also at hand. Let us love God as much as we can, let us love our neighbor also, and at the same time we too belong to God’s litter, because as it is written there: “The middle he spread with love.” For have love, and you will without doubt arrive there where the silver pillars are raised up and the purple ascent is held. For that this is said on account of our weakness is openly shown, when it immediately adds there: “For the daughters of Jerusalem.” For the word of God, which says not sons but daughters, what else did it signify through the female sex than the weakness of minds? Therefore, that which is said there—that love is in the middle among the silver pillars, the golden reclining place, and the purple ascent for the sake of the daughters of Jerusalem—this is designated here among the chambers by the five cubits, because even those who are weak in virtues, if they do not neglect to do the good things they can with love, are not strangers to the building of God. — Homilies on Ezekiel, Book 2, Homily 3

Gregory the Dialogist: And the threshold of the gate by the porch of the gate within was one reed.

While the threshold which is now described is mentioned to be inside next to the vestibule of the gate, it is openly shown that the threshold which was described before was outside. But if the gate is the Lord, let us inquire what the threshold of the gate inside and outside might be. For through the threshold everyone enters the gate. And what are these two thresholds, except the fathers of the Old Testament and the fathers of the New Testament? For not only those from whom the Lord deigned to become incarnate, but all the fathers of the Old Testament were the threshold of this gate, because those who merited to foretell Him and to hope in Him opened the entrance of faith to all coming to Him; and all who believed in the Lord through these, as it were, already entered the gate of this threshold. But why is it called before the outer threshold and after the inner threshold, except because first were the fathers of the Old Testament, and afterward the teachers of the New Testament? Rightly, moreover, the outer threshold designates the fathers of the Old Testament, because through their preaching perverse works were punished. But through the sayings of the new fathers, the mind of each person is restrained even from illicit thoughts, while guilt is shown to be complete even in the deliberation of the heart. For those took care to prohibit the souls of their hearers from shameful acts, from cruelties, from robberies; but these, since they cut off not only perverse works but also illicit thoughts, what else have they become for us except an inner threshold? Hence Truth Himself also speaks, saying: “You have heard that it was said to the ancients: You shall not kill, and whoever kills will be guilty of judgment. But I say to you that everyone who is angry with his brother without cause will be guilty of judgment.” Rightly also the outer threshold designates those fathers who stood at a greater distance through intervals of time from the very incarnation of our Redeemer. And indeed from the blood of Abel the passion of the Church already began, and there is one Church of the elect who preceded and who followed. But nevertheless, because it is said to the disciples: “Many kings and prophets wished to see what you see, and did not see,” for the ancient fathers to have stood as it were outside is not to have seen corporally the presence of our Redeemer. Therefore they were outside, but nevertheless not separated from the holy Church, because in mind, in work, in preaching, they already held these sacraments of faith, they already beheld this loftiness of the holy Church, which we behold not yet by awaiting but already by possessing. For just as we are saved in the past passion of our Redeemer, so they were saved through faith in the same passion to come. Therefore they were outside not beyond the mystery, but beyond the time.

Hence also in the construction of the tabernacle, so that the silver columns might stand within, bronze pegs were commanded to be fixed around the outside, by which the tabernacle would be held bound. Thus silver columns are fixed within, but bronze pegs without, and ropes are tied to these so that the tabernacle might remain fixed, because clearly so that the holy apostles might stand firm in the light of their preaching, so that the whole tabernacle, that is, the holy Church, might stand in the integrity of faith, the fathers of the Old Testament and the prophets were fixed outside like bronze pegs, who would bind the minds of preachers in firmness by the ropes of their words, and would tie this dwelling place of God in the state of faith. Therefore the pegs are outside, those who existed before the time of this holy Church. But nevertheless they bind those who are within it, because while they proclaim the heavenly mysteries to come, they made these things credible to all after they were revealed. Therefore, so that the columns might stand immovable within, the pegs outside hold the ropes, because so that the holy apostles might perfectly believe the mystery of the Lord’s incarnation, the preaching of those prevailed who were able both to see and to foretell this before it happened. Hence rightly also the first of the apostles himself, that great column of the true tabernacle, speaks saying: “We have the more sure prophetic word, to which you do well to attend, as to a lamp shining in a dark place.” By these words he indicates that although it has risen to higher things from the summit, it persists bound there in faith. Yet this lamp of the prophetic word indeed shines for those who understand, but still remains covered with the obscurities of allegories for those who do not understand. Hence also through the Psalmist it is said of the same sayings of the prophets: “Dark water in the clouds of the air,” because clearly the knowledge is hidden in the prophets. And not undeservedly were the columns made of silver, but the pegs of bronze, because what the apostles now preach clearly, the prophets spoke obscurely under mystical understanding. Rightly therefore they were signified by the metal of bronze, who were not clear in their preaching. But the holy apostles, because they had the light of preaching concerning the mystery of our Redeemer, were represented by silver columns. And it should be noted that silver both sounds and shines, but bronze sounds and does not shine, because the preachers of the New Testament spoke openly what they were also able to show. But the preachers of the Old Testament, because they brought forth obscure sayings about the heavenly mystery through the shadows of allegories, gave forth sound as it were without light. Therefore what is designated there by pegs and columns is designated here by the outer threshold and the inner threshold.

But if in this place we understand the gate to mean Holy Scripture, it too has two thresholds, an outer and an inner, because it is divided into the literal sense and the allegorical. The outer threshold of Holy Scripture is indeed the letter; but its inner threshold is allegory. For since we proceed through the letter to allegory, we come as it were from the threshold which is outer to that which is inner. And there are very many things in it which so edify the mind according to the letter that through what is outwardly treated, the mind of the hearer is drawn inward. For there we find the precepts of work from the examples of virtue; there it is commanded what we ought to do even bodily; there what is prescribed for doing is shown in the action of holy and brave men, so that after the clearer precepts and examples of the just instruct us for good work, then we may direct the foot of the mind, if we can, to the inner threshold, that is, to the mystical understanding of intimate contemplation. Strive, I beseech you, dearest brothers, to meditate on the words of God; do not despise the writings of our Redeemer which have been sent to us. It is of very great value that through them the soul is rekindled to warmth, lest it grow numb from the cold of its iniquity. — Homilies on Ezekiel, Book 2, Homily 3

Gregory the Dialogist: When we learn that the righteous who came before us acted bravely, we ourselves are girded for the strength of good work, and the soul of the reader is set aflame by the flame of holy examples. He sees what brave deeds were done by them, and is greatly indignant with himself because he does not imitate such things. Hence it is rightly said in the voice of the bridegroom to the bride in the Song of Songs: “Your neck is like the tower of David, which was built with its battlements. A thousand shields hang from it, all the armor of the mighty.” For in the neck is the throat, and in the throat is the voice.

What therefore is designated by the neck of holy Church, if not her sacred utterances? When a thousand shields are mentioned as hanging upon it, by this perfect number the universal number is shown, because all our protection is contained in sacred utterance. For there are the commandments of God, there the examples of the righteous. For if the soul grows sluggish from desire for its Creator, let it hear what is said: “You shall love the Lord your God with all your mind, and with all your strength.” Perhaps one slips into hatred of neighbor? Let him hear what is said: “You shall love your neighbor as yourself.” Does he covet another’s possessions? Let him hear what is written there: “You shall not covet your neighbor’s goods.” Is the mind kindled to anger over an injury inflicted by a neighbor’s word or deed? Let him hear what is said: “You shall not seek vengeance, nor be mindful of the injury of your fellow citizens.” Is a badly wounded mind kindled to lust of the flesh? Lest the eye follow the mind, let him hear what was said a little earlier: “Whoever looks at a woman to lust after her has already committed adultery with her in his heart.” Does someone perhaps dispose his soul to relax into hatred against an enemy? Let him hear what is written there: “Love your enemies, do good to those who hate you.” But he who no longer seizes another’s goods, does he perhaps still retain his own in a disordered way? Let him hear what is said there: “Sell what you possess, and give alms.” Does a weak soul desire to enjoy both God and the world at the same time? Let him hear what is written there: “No one can serve two masters.” Does another retain his possessions not for the necessity of sustenance, but according to the will of desire? Let him hear what is said there: “Whoever does not renounce all that he possesses cannot be my disciple.” For some leave all things, but many even while possessing them renounce them, because they retain their possessions for use in such a way that they do not succumb to them through desire. Does someone wish to be idle, and even when he has the strength, does he flee from undertaking labor for the Lord? Let him hear what is written there: “He who does not gather with me, scatters.” Therefore in the neck of the Church, that is, in the preaching of sacred utterance, which is said to be like the tower of David because of its protection and height, a thousand shields hang, because however many commandments are there, so many also are the defenses of our heart.

To preserve innocence, then, do we hasten to endure in humility even when harmed by our neighbor? Let Abel come before our eyes, who is both written to have been killed by his brother and is not read to have resisted. Is purity of mind chosen even in the conjugal bond? Enoch ought to be imitated, who, though placed in marriage, walked with God and was not found, because God translated him. Do we hasten to place God’s precepts before our present advantage? Let Noah come before our eyes, who, setting aside domestic care, at the command of the almighty Lord, lived occupied for a hundred years in the construction of the ark. Do we strive to undertake the virtue of obedience? We ought to look upon Abraham, who, leaving behind home, kindred, and country, obeyed to go out to the place he was to receive as an inheritance, and went out not knowing where he was going; who stood ready to kill, for the sake of an eternal inheritance, the beloved heir he had received. And because he did not delay to offer his only one to the Lord, he received the whole multitude of nations in his seed. Does simplicity of character please us? Let Isaac come to mind, whom the tranquility of his life adorned in the eyes of almighty God. Is laborious fortitude sought, that it may be obtained? Let Jacob be brought to memory, who, after he learned to serve a man bravely, was also brought to such virtue that he could not be overcome by the wrestling angel. Do we endeavor to conquer the enticement of the flesh? Let Joseph return to memory, who, when his mistress was tempting him, strove to guard the continence of the flesh even at the peril of his life. Whence it came about that because he knew how to rule his own members well, he was also set over all Egypt to rule. Do we seek to obtain meekness and patience? Let us bring Moses before our eyes, who, ruling six hundred thousand armed men, not counting the little ones and women, is described as being meek above all men who dwelt upon the face of the earth. Are we kindled by zeal for righteousness against vices? Let Phinehas be brought before our eyes, who, piercing with a sword those who were lying together, restored chastity to the people, and being angry, appeased the wrath of God. Do we seek to presume upon the hope of almighty God in doubtful matters? Let us recall Joshua to memory, who, while he undertook doubtful battles with a certain mind, arrived at victory without doubt. Do we now desire to lay aside enmities of the mind and enlarge our soul in benignity? Let Samuel be brought into thought, who, cast down from leadership by the people, when the same people asked that he pour out prayers to the Lord for them, responded saying: Far be this sin against the Lord from me, that I should cease to pray for you. For the holy man believed he would perpetrate a fault if he did not return the benignity of grace in prayer to those whom he had endured as adversaries even to the point of being cast down. Who again, when, at the Lord’s command, he was being sent to anoint David as king, responded: How shall I go? For Saul will find me and kill me. And yet because he knew God was angry with the same Saul, he had afflicted himself with such great mourning that the Lord said to him directly: How long will you mourn for Saul, when I have rejected him? Let us consider, therefore, how great an ardor of charity had inflamed his soul, who both wept for the one by whom he feared to be killed. But do we wish to beware of one whom we fear? We must consider with anxious mind, lest if perhaps we find an opportunity, we render evil for evil to the very one we flee. Therefore let David return to memory, who both found the king persecuting him so that he could have killed him, and yet, placed in that very power of striking, chose the good that he himself ought to do, not however the evil that the other deserved to suffer, saying: Far be it from me that I should put my hand upon the Lord’s anointed. And when the same Saul had afterward been slain by enemies, he wept for the one slain whom he had endured as a persecutor while he lived. Do we determine to speak freely to the erring powers of this world? Let the authority of John be brought back to mind, who, reproving the wickedness of Herod, did not fear to be killed for the rectitude of his word. And because Christ is the truth, he therefore laid down his life for Christ, because for the truth. Do we hasten now to lay down our flesh for God in death? Let Peter come to mind, who rejoices amid scourgings, who resists the rulers though beaten, who despises his life for the sake of life. With the desire for death, do we resolve to despise adversities? Let us bring Paul before our eyes, who, prepared not only to be bound but also to die for Christ, does not make his life more precious than himself. Do we seek to have our heart kindled with the fire of charity? Let us consider the words of John, whose every utterance breathes with the fire of charity.

Because therefore in the voice of sacred Scripture, while we seek the protection of any virtue we find it, a thousand shields hang from it, all the armor of the mighty. For if we wish to fight against spiritual wickedness, let us seek weapons of protection in the neck of the Church, which has been raised up for us like a tower of David, that is, in the divine Scripture, so that from the discernment of the commandment, the strength of assistance may be taken up against vices. For behold, do we hasten to be strong against the powers of the air? In this tower we find the armor of our mind, so that from there we may take up the commandments of the Creator, from there the examples of those who went before, through which we may be armed invincibly against our adversaries. For when you desire to undertake any virtue, and you see it already fulfilled there by the fathers, there you find your armor, through which you may be fortified against spiritual battles. Indeed a thousand shields hang from it: if anyone desires to fight, let him take it up, and from that virtue let him fortify his breast, and let him send forth the javelins of words.

And it should be noted that it is said to be built with its battlements. For battlements serve the same purpose as shields, because both protect the one fighting. But between the two there is this difference: we move a shield wherever we wish for our protection; but we can defend ourselves with a battlement, yet we cannot move it. A shield is in the hand, for a battlement is not held. What then is the difference between battlements and shields, except that in sacred Scripture we read both the miracles of the preceding fathers and hear of the virtues of their good works? For there we learn that one was able to divide the sea, another to make the sun stand still, another to raise the dead, another to lift up a paralytic by his word, another to heal the sick by his shadow, another to drive away fevers through his handkerchiefs. Yet all these men were gentle with the longsuffering of patience and fervent with zeal for righteousness; rich in the preaching of the word and likewise in the generosity of mercy. Therefore their miracles testify how truly they spoke of God, because they would not have done such things through Him unless they had spoken truly about Him. And their deeds testify how pious, how humble, how kind they were. If therefore we are tempted regarding the faith which we have received from their preaching, let us behold the miracles of those who spoke, and we are confirmed in the faith which we received from them. What then are their miracles if not our battlements? Because we can be protected by them, and yet we do not hold these in the hand of our own choice, for we are not able to do such things. But a shield is in the hand and defends, because the virtue of patience, the virtue of mercy, with grace going before us, is both within the power of choice and protects from the danger of adversity. Therefore our tower has been built with its battlements, on which a thousand shields hang, because in sacred Scripture we are hidden from the darts of adversity under the miracles of the fathers, and we also hold the defenses of holy conduct in the hand of our work. But it should be noted that the threshold of the gate is measured by one reed. Now the reed extends to six cubits and a handbreadth, because clearly in sacred Scripture both the teaching of perfect action and the beginning of heavenly contemplation are found. But if by gate in this place each preacher is understood, the outer threshold in the gate is the active life, while the inner threshold is the contemplative life. For through the former one walks in faith, through the latter one hastens toward sight. The former leads outwardly, so that each person ought to live well; the latter leads inwardly, so that from the good life one may attain to eternal joys. Let it suffice that we have treated these matters today. For since, passing on to other things, we have spoken at length through digression, let us reserve what follows for another reading, hoping to be refreshed through silence in the Word, who lives and reigns with the Father in the unity of the Holy Spirit, through all ages of ages. Amen. — Homilies on Ezekiel, Book 2, Homily 3

Ezekiel 40:8

Gregory the Dialogist: The man, whose appearance was like the appearance of bronze, measured the vestibule of the gate at eight cubits, and its front at two cubits. And lest we should believe the vestibule to be outside the gate, it is added: But the vestibule of the gate was on the inside. What is signified by the inner vestibule, if not the breadth of eternal life, which is now conceived in the mind through hope amid the narrow constraints of the present life? Of which it is said through the Psalmist: Enter his gates with confession, his courts with hymns of confessions. For when we confess our sins through tears, we enter the gate of the narrow life. But when after these things we are led to eternal life, we enter the courts of our gate with praises of confessions, because there will no longer be any narrowness there, when the joy of perpetual festivity has received us. On account of the narrowness of our confession, the Truth says: Enter through the narrow gate. And when the Psalmist presumed that he would be received into the breadth of eternal joy, he said: You have set my feet in a spacious place. Therefore one proceeds through the gate to the court, because one arrives at the breadth of solemnity from the narrowness of confession. Those joys, therefore, which are called courts in David, are called the inner vestibule in Ezekiel. Hence this same vestibule is said to have been measured at eight cubits. For there all are to be received who now both labor in the exercise of work and sigh for eternal joys through the grace of contemplation.

Nor is it unfitting that the measure of the vestibule is set at eight cubits, because all time unfolds in seven days. For the eternal day, which follows after the completion of the sevenfold succession of days, is indeed the eighth. Hence also the Psalmist, considering the day of resurrection, because he was about to speak of the severity of the final judgment, prefixed the title, saying: “Unto the end, a Psalm of David for the eighth.” For to show which eighth day he meant—that day of tremendous terror—he continued at the beginning of the Psalm, saying: “O Lord, rebuke me not in your anger, nor chastise me in your fury.” For now whoever is chastised through scourges and amended by corrections is chastised in gentleness, not in anger. But in that severe examination, all reproof and correction is fury and anger, because there is no pardon after correction. The reason for this number eight is that the Lord willed to rise from death after the Sabbath. For the Lord’s Day, which is the third from the Lord’s death, is numbered as the eighth from the creation of days, because it follows the seventh. Hence also the true passion of our Redeemer and his true resurrection prefigured something concerning his body in the days of his passion. For he suffered on the sixth day, rested in the tomb on the Sabbath, and rose from death on the Lord’s Day. For the present life is still for us the sixth day, because it is spent in sorrows and tormented by afflictions. But on the Sabbath we rest as if in the tomb, because we find rest of soul after the body. But on the Lord’s Day—that is, the third from the passion, the eighth from creation as we said—we rise in body from death, and we shall rejoice in the glory of the soul together with the flesh. Therefore what our Savior wondrously accomplished in himself, he truly signified in us, so that sorrow may receive us on the sixth day, rest on the seventh, and glory on the eighth. Hence it is said through Solomon: “Give a portion to seven, and also to eight, for you know not what evil shall be upon the earth.” For we give a portion to seven and also to eight when we so arrange those things which unfold in seven days that through them we may come to eternal goods; so that while we act cautiously now, the wrath of the coming dreadful judgment may afterward be avoided. Therefore the vestibule is measured at eight cubits within, because through the light which follows after seven days, the breadth of eternity is opened to us. — Homilies on Ezekiel, Book 2, Homily 4

Jerome: Ten is a perfect number and comprises the Decalogue. — COMMENTARY ON Ezekiel 12:40.5-13

Ezekiel 40:9

Gregory the Dialogist: And its front was two cubits.

But no one comes to that place unless he has held here with a devoted mind love of God and neighbor. Hence it is added: “And its front was two cubits.” For the front of the gate is the good merit of the present life. For just as the vestibule within must be understood as eternal rest, so by the front of the gate the quality of visible life must necessarily be signified. Therefore the front of the gate is measured at two cubits, because whoever has striven here to preserve love of God and neighbor will himself reach the court of eternity. Therefore our life, that it may be measured by two cubits, must daily be stretched through charity into love of God and neighbor together. For charity is not true if it has less than two cubits. Hence when Moses expressed the virtues of the elect through the colors of garments, he commanded that twice-dyed scarlet be used in the ornament of the high priest. For what is designated by scarlet except charity, which is always kindled by the flame of love? But scarlet is twice dyed when our charity is inflamed not only from love of God but also of neighbor. For whoever so loves God that he abandons the care of the neighbor entrusted to him, in him the scarlet is still dyed only once. And whoever so loves his neighbor that he diminishes the desire with which he ought to burn toward God, in him the color of the dyeing is not yet doubled. Therefore we must both love those with whom we live and pant with all desires toward him in whom we may truly live.

For behold, we who seem clothed in religious habit have come together from the diverse condition of the world to faith and to hearing the word of the almighty Lord, and from dissimilar iniquities we have been gathered into the concord of holy Church, so that what is said of the promise of the Church through Isaiah now seems to have been openly fulfilled: “The wolf shall dwell with the lamb, and the leopard shall lie down with the kid.” For through the bowels of holy charity the wolf dwells with the lamb, because those who were plunderers in the world rest in peace with the gentle and meek. And the leopard lies down with the kid, because he who was spotted with the stains of his sins consents to be humbled with him who despises himself and confesses himself a sinner. Where it is also added: “The calf and the lion and the sheep shall dwell together,” because he who prepares himself as a daily sacrifice to God through a contrite heart, and another who raged severely from cruelty like a lion, and another who perseveres in the simplicity of his innocence like a sheep, have come together in the folds of holy Church. Behold what charity is like, which kindles, burns up, melts together the diversities of minds and reforms them as it were into one appearance of gold. But in that the elect so love one another, they must hasten to him whom they may merit to see with eternal joy in heaven. For our Lord and Redeemer is one, who both binds the hearts of his elect here to unanimity and always spurs them to heavenly love through inward desires. Hence there too it is added: “And a little child shall lead them.” Who is this little child except he of whom it is written: “A child is born to us, a son is given to us”? He leads those dwelling together, because lest our hearts cling to earthly things, he daily inflames them through inward desire. And this very leading of his is to kindle us unceasingly to love of him, lest when we love one another we remain in mind in this exile, lest the rest of this life so please us that it leads to forgetfulness of our homeland, lest the mind delighted by prosperity grow sluggish. Hence he also mingles scourges with his gifts, so that everything that delighted us in the world may become bitter to us, and that fire may rise in the soul which always disturbs us, rouses us, and, so to speak, delightfully bites us, sweetly torments us, cheerfully saddens us toward heavenly desire. Therefore the little child leads us, because he who was made a little lower than the angels does not permit us through the charity he grants us to fix our mind on this world. Therefore the scarlet is twice dyed in us if we both love our neighbors here as ourselves and hasten with those very ones whom we love to the author of all. If therefore our life is twice dyed from perfect charity, the front of the gate is measured in us at two cubits. Whether therefore the teacher, or sacred eloquence, or certainly faith is signified by the name of gate, in the measure of each cubit charity is not unsuitably understood, which he truly preaches who teaches love of God and neighbor; and that is certain knowledge which charity builds up; and faith is strong which exercises itself in love of God and neighbor. — Homilies on Ezekiel, Book 2, Homily 4

Ezekiel 40:10

Gregory the Dialogist: Moreover the chambers of the gate toward the way of the East were three on this side and three on that side, and there was one measure for the three.

What the chambers and what the Eastern way designate, we have already said above, and we do not think it necessary to repeat them at greater length. But we must inquire what it means when it says, “Three on this side, and three on that side.” For the chambers next to the Eastern way are the hearts of those fervent in the love of God. And whether those who were chosen in the Old Testament, or those who followed in the New Testament, it certainly stands that all were kindled by love of the Trinity. For they would not truly love God if they had not received the grace of the same Trinity, which is God. Therefore, next to the Eastern way there are three chambers on this side and three on that side, because while the Lord deigned to become incarnate between the ancient and new fathers, the Eastern way appeared as if in the midst of the chambers, which chambers are adorned for the true appearance of virtues in the knowledge of the Trinity. But if we refer the same number to the virtues of the elect, there are three virtues without which one who is now able to do something cannot be saved, namely faith, hope, and charity. And because the same faith, hope, and charity was in the ancient fathers as in the new teachers, three chambers on this side and three on that side are described next to the Eastern way.

Or certainly, because there were three distinctions of the ancient fathers, three also of the new follow under grace. For the ancient people had fathers before the law, and then under the law, and afterwards prophets. In the new people, however, first the firstfruits of the Hebrews believed, afterwards the fullness of the Gentiles followed in faith, and then at the end of the age the remnants of the Hebrews are saved. Therefore, because the incarnation of the Lord had from the earlier part fathers before the law, fathers under the law, and finally prophets, and from the later part will gather the faithful from the Hebrews, the faithful from the Gentiles, and afterwards the remnants of the Hebrews, the eastern way is said to have three chambers on this side and three on that. But we also accept this not unsuitably if we say there are three orders of the faithful. For whether in the old or in the new testament, there is one order of preachers, another of the continent, and another of good spouses. Hence the same prophet in the earlier part saw three men delivered: Noah, Daniel, and Job; in which three, namely, preachers, the continent, and the married are signified. For Noah guided the ark in the waters, and therefore held the figure of rulers. Daniel in the royal palace was devoted to abstinence, and therefore signified the life of the continent. But Job, placed in marriage and exercising care of his own household, pleased God, through whom the order of good spouses is fittingly figured. Therefore, because even before the coming of the Mediator there were preachers, and the continent, and good married people, who awaited his same coming and desired to see it with great thirst of longing, and afterwards preachers, and the continent, and good married people exist, as we see, who no longer desire our Redeemer to be incarnated but to be contemplated in the glory of his majesty, the eastern way has three chambers on this side and three on that, according to the voice of the Psalmist, who says of that same way, namely our Redeemer: Round about him are his tabernacles.

But we must consider with careful attention what is said, that there is one measure of the three. For since the excellence of preachers is far from the continent and silent, and the eminence of the continent differs greatly from the married, what does it mean that there is said to be one measure of the three? For the married, although they act well and desire to see almighty God, are nevertheless occupied with domestic cares, and compelled by necessity, divide their mind between both. But the continent are removed from the activity of this world, and restrain the pleasure of the flesh even from lawful marriage; they are entangled in no care for a spouse, no care for children, no harmful and difficult concerns of household affairs. But preachers not only restrain themselves from vices, but also prohibit others from sinning, lead them to faith, and instruct them in the pursuit of good conduct. How then is there one measure for those whose equality of life is not one? But there is one measure of the three, because although there is great diversity of merits among them, yet there is no distance in the faith toward which they are stretched. For the same faith that strengthens these in the greatest things contains the weakness of those in small things. Or certainly there is one measure of the three because in the final recompense, although there will not be the same dignity for all, yet there will be one life of blessedness for all. Hence the Lord also says through himself: In my Father’s house there are many mansions. But yet those who were led into the vineyard, although they came at different hours, received one denarius. By what reasoning then do many mansions agree with one denarius, unless because there will indeed be diverse dignities of the blessed citizens, yet one rest of eternal recompense? For even if the merit of each will be unequal, there will not be diversity of joys, because even if one rejoices less and another more, yet one joy from the vision of their Creator gladdens all.

This also is to be understood concerning both the old and the new fathers, because the Eastern way, since it has three chambers on one side and three on the other, has one measure for the three, since the same faith and the same merit held the hearts of those who preceded as filled the hearts of those who followed, placed under the new testament, just as it is also said through Paul: “Having the same spirit of faith, as it is written: I believed, therefore I spoke: we also believe, therefore we also speak.” For those spiritual fathers believed almighty God to be a Trinity just as the new fathers have openly declared that same Trinity. For Isaiah heard the angelic hosts crying out in heaven: “Holy, holy, holy, Lord God of hosts.” For in order that the trinity of persons might be shown, “holy” is said three times; but in order that the substance of the Trinity might appear to be one, it is declared not “of the Lords of hosts” but “Lord God of hosts.” David also, sensing this similarly, said: “May God bless us, our God, may God bless us.” When he had said God three times, in order to show that this one is one, he added: “And let all the ends of the earth fear him.” Paul also speaks, saying: “For from him, and through him, and in him are all things.” From him, namely from the Father; through him, through the Son; but in him, in the Holy Spirit. When he had said “him” three times, he added: “To him be glory forever and ever. Amen.” For he who did not say “to them” but “to him,” by saying “him” three times, distinguished the persons, and by adding “to him be glory,” did not divide the substance. Therefore, because the faith of the old and new fathers is one, rightly is the measure of the chambers described as one for three. This is repeated in other words when it is added: “And one measure of the fronts on each side.”

For from both parts there is one measure of the fronts, because our fathers, whether coming earlier from the old or now from the new testament, meet together in the one faith of the Mediator. Because they are full of charity, they subdue their flesh by abstinence, illuminate the hearts of their hearers with the light of preaching, perform signs, work miracles; through the fact that their good deeds become known to us outwardly, they are not undeservedly called the fronts of this heavenly building. For everything that is now shown openly is a front, so that what is reserved for us within may be the vestibule of the building. Hence it is also said to the holy Church in the Song of Songs: “Your cheeks are like the rind of a pomegranate, apart from your hidden things.” For the cheeks of the holy Church are the spiritual fathers, who now shine forth in her with miracles and appear venerable as if in her face. For when we see many performing wonders, prophesying future things, perfectly renouncing the world, burning with heavenly desires, the cheeks of the holy Church blush red like the rind of a pomegranate. But what is all this that we admire in comparison to that thing of which it is written: “What eye has not seen, nor ear heard, nor has it ascended into the heart of man, what things God has prepared for those who love him”? Rightly therefore, when he had admired the cheeks of the Church, he added: “Apart from your hidden things.” As if it were openly said: Those things indeed which are not hidden in you are great, but those which are hidden are utterly ineffable. — Homilies on Ezekiel, Book 2, Homily 4

Ezekiel 40:11

Gregory the Dialogist: And he measured the width of the threshold of the gate as ten cubits, and the length of the gate as thirteen cubits.

We have already said much above about the meaning of the gate, but we ought to hold to one thing through which the prudence of the reader can also penetrate the rest. Indeed it was said that Sacred Scripture can be figured through the gate. But we must now laboriously discuss why the width of the threshold of the gate is measured at ten cubits, and the length of the gate at thirteen. Moreover in this place the length of the gate is called height, just as we call someone of tall stature whom we see to be lofty. For the length of the gate cannot be said to run crosswise, whose width is shown by ten cubits. What then was the width of the threshold of the gate, except the law of the old testament, and the length of the gate, except the grace of the new testament? Because clearly Sacred Scripture, while it restrained crimes of works through the old testament, commanded tithes to be given, as if through humble commands it lay in the width of the threshold. But while through the new testament it restrained wicked thoughts, it commanded all things to be relinquished, and life of the body to be despised along with the present age for the sake of God, as if our gate rose up to the height of length. For lesser precepts were given to the Israelite people through the law: whence also Moses spoke to that same people on the plain. The Lord gave higher things to the holy apostles, whence also he taught them about the commandments of life on the mountain. When indeed our Redeemer says through the Gospel: Do not think that I have come to destroy the law or the prophets; I have not come to destroy, but to fulfill. For he had come to fulfill the law who added grace to the righteousness of the law, so that what it commanded in the least things, he himself would help to be perfected in the greatest, and what it restrained from the work, he himself would cut away from the heart. Therefore the law understood, which lay in width, rose up into height. For that very knowledge of God which was among the spiritual fathers in it was not known to the entire Hebrew people. For while the prophets proclaimed almighty God, namely the holy Trinity, the people were ignorant; they held only the Decalogue in the law, not knowing the faith of the Trinity. Therefore the width of the threshold of the gate is measured at ten cubits, because that hardened people, ignorant of the subtlety of faith, served the commandments of the Decalogue. But the length of the gate is measured at thirteen cubits, because through the new testament in the heart of the faithful people, above the commandments of the Decalogue which it more truly keeps, the knowledge of the Trinity grew. And it fulfills the commandments of the law by believing the Trinity to be the almighty Lord.

Here one may also reasonably ask why this width of the threshold of the gate, which he said above was measured by one reed, he added below was measured by ten cubits, and then it is added that the length of the gate was measured at thirteen cubits. For one reed, as has already often been said, has six cubits and a palm, but ten cubits already hold their measure above a reed, and thirteen more than ten. What then does it mean that first the threshold of the gate is measured by one reed, afterward its width by ten cubits, and finally the length of the gate by thirteen, except that the holy fathers, whom we know through Sacred Scripture to have existed before the law, indeed knew that there is one almighty God, namely the Holy Trinity, but they did not openly preach that same Trinity which they knew? They, obeying His commands and preserving purity of life, had as it were the perfection of work in the six cubits of the reed, and often seeing angels they had the palm of contemplation. But when the law was given, that unlearned people of the Hebrews strove to keep the commandments of the Decalogue, but nevertheless was not instructed concerning the knowledge of the Holy Trinity. And although the spiritual fathers had known this perfectly, nevertheless the great multitude of the Synagogue could neither discover the mystery of the Trinity nor knew how to seek it.

Through the coming of grace by the new testament, all the faithful people came to know that the one God is a Trinity, and fulfilled the power of the Decalogue in the knowledge of Him. Therefore the threshold of the gate is first measured by one reed, afterwards its breadth by ten cubits, and finally the length of the gate by thirteen cubits, because both active and contemplative life were not lacking to the holy fathers before the law, and under the Decalogue of the law the people, not knowing the mystery of the divine substance, served in the breadth of the commandments. And now under grace, with the precepts of the Decalogue more truly kept, everyone who has come to the faith knows the mystery of the Holy Trinity.

In which matter this also must be known by us: that the knowledge of the spiritual fathers grew through the advances of times. For Moses was instructed more than Abraham, the prophets more than Moses, the apostles more than the prophets in the knowledge of almighty God. I am mistaken if Scripture itself does not say this: “Many shall pass through,” it says, “and knowledge shall be manifold.” But let us show these same things which we have said about Abraham, Moses, the prophets and the apostles from the words of the same Scripture, if we can. For who does not know that Abraham spoke with God? And yet the Lord says to Moses: “I am the God of Abraham, the God of Isaac, and the God of Jacob, and my name Adonai I did not reveal to them.” Behold, more was made known to Moses than to Abraham, since he reveals to Moses that about himself which he was recounting that he had not revealed to Abraham. But let us see if the prophets were able to apprehend divine knowledge more than Moses. Certainly the Psalmist says: “How I have loved your law, O Lord! It is my meditation all day long.” And he added: “I have understood above all who teach me, because your testimonies are my meditation.” And again: “I have understood above the elders.” He who recalls that he meditates on the law, and testifies that he has understood above all who teach him and above the elders, makes clear that he received divine knowledge more than Moses. But how shall we show that the holy apostles were taught more than the prophets? Certainly the Truth says: “Many kings and prophets wished to see what you see and to hear what you hear, but they did not see.” Therefore they knew more of divine knowledge than the prophets, because what those saw by spirit alone, these also saw bodily. Therefore that sentence of Daniel which we mentioned above is fulfilled: “Many shall pass through, and knowledge shall be manifold.” Therefore let the measure of the reed, which is six cubits and a palm, be extended to ten cubits; and let the measure of ten cubits rise at the end to thirteen, because the more the world is led toward its end, the more broadly the entrance to eternal knowledge is opened to us. — Homilies on Ezekiel, Book 2, Homily 4

Ezekiel 40:12

Gregory the Dialogist: And a border before the chambers of one cubit. And one cubit the border on each side.

As we have often said, the chambers are the hearts of the elect, burning with love for almighty God. What then is expressed by the border before the chambers, if not faith? Because unless this is first held, one can by no means attain to spiritual love. For charity does not precede faith, but faith precedes charity. For no one can love what he has not believed. Therefore the border is before the chambers, faith before the ardor of charity, because, as has been said, unless you believe what you hear, you will in no way be inflamed with love for what you have heard. But the border before the chambers is of one cubit, because faith joins the hearts of hearers to God in love when it is not divided through errors and schisms, but endures in unity, so that evidently a border of one cubit may lead the soul of the hearer to the chamber, because the beauty of the heavenly bridegroom which it proclaims here it afterward displays in the heavens. Where it is also well added: And one cubit the border on each side.

On both sides, however, is said as if it were said “to both,” namely to the threshold and to the gate. For we have said that the Old and New Testament are designated by the width of the threshold and the length of the gate. At the end, moreover, it is added that one cubit is the boundary on both sides, because indeed both the Old Testament announced to us one Mediator of God and men, and the New Testament announces to us that the same one will come in eternal glory, whom we have already known to have become incarnate for us. Therefore one cubit is the boundary of both, because both he whom the law foretold appeared in the flesh, and he himself of whom the New Testament now speaks will appear in the glory of majesty. And then will be the end of both, when, having been seen in the power of his divinity, he will have fulfilled all things that were foretold. For it is written: “Christ is the end of the law for righteousness to everyone who believes.” The end, that is, not one who destroys, but one who perfects. For he perfected the law when, as the law had foretold, he appeared incarnate. But the New Testament still speaks many things about his judgment, still narrates many things about his kingdom, which we do not yet see fulfilled. Behold, the Gospel is read daily, the life to come is preached. Therefore there will also be an end of the New Testament when the Lord will have fulfilled the things he promised concerning himself.

The new testament will indeed come to an end, because it will be perfected. For when He of whom it speaks shall have been seen, the words of that same testament will cease. Hence also to holy Church, awaiting the day of true light as if it were springtime, it is said through the voice of the Bridegroom: “Arise, make haste, my love, my dove, my beautiful one, and come. For now the winter has passed, the rain has departed and gone away, flowers have appeared on the earth.” For whether it be holy Church or each elect soul, she is the beloved of the heavenly Bridegroom through love, a dove through the Spirit, beautiful through the beauty of her conduct. When she is now led forth from the corruption of the flesh, the winter without doubt passes for her, because the torpor of the present life departs. The rain also departs and recedes, because when she is led forth to contemplate almighty God in His own substance, drops of words will no longer be necessary, so that the rain of preaching need not be poured forth. For what she was less able to hear, she will more fully see. Then flowers appear on the earth, because when the soul has begun to taste beforehand certain first-fruits of sweetness from the life of eternal blessedness, as if already going out she smells the fragrance in the flowers, what she will have more abundantly in fruit after she has departed. Hence it is also added there: “The time of pruning has arrived.” In pruning, indeed, barren branches are cut away, so that those which prevail may bear fruit more abundantly. Therefore the time of our pruning arrives when we abandon the unfruitful and harmful corruption of the flesh, so that we may be able to attain the fruit of the soul. This fruit will be most abundant for us: the vision of the One. Therefore there is one cubit at the end on each side, because He is the one who said: “I am alone until I pass over.” He who alone with the Father and the Holy Spirit presides in heaven, like a solitary sparrow in a building. Just as He fulfilled the law through the mystery of His incarnation and perfect humanity, so He will fulfill the promises of the new testament through the revealed glory of His brightness.

This one cubit the measure of the ark has also declared to us. For the ark, which was commanded to be made three hundred cubits in length, sixty in width, and thirty in height, was completed in one cubit. For what is figured by the ark except the holy Church, which is broad below and narrow above? Which is gathered from three hundred, sixty, and thirty cubits to one cubit, because from that breadth which the holy Church has in its still weak members, being gradually narrowed and advancing upward, it tends toward one. For reason itself demands that we believe that in that breadth of the ark all beasts, all quadrupeds and reptiles were in the lower parts, while humans and birds were certainly in the upper parts. For near the upper part there was a window in the side, from which the man released the raven and the dove, so that he might know whether the waters of the flood had now passed. And because that same ark was completed in one cubit, humans and birds were near the cubit. Rightly therefore by the ark the universal Church is designated, which is still broad in its many carnal members, narrow in its few spiritual ones. And because it is gathered to one man, who is without sin, it is completed, as it were, in one cubit.

For we see many within the bosom of this same holy Church lifted up in pride, dissolved in carnal pleasure, gaping after the acquisition of earthly things, crossing seas at the command of avarice, enslaving themselves to wrath, giving themselves to quarrels, and injuring their neighbors whenever they can. But because the holy Church still tolerates them so that they may be converted, the beasts, as it were, dwell below in the breadth of the ark. We see others who now seek not what belongs to others, bear injury inflicted upon them with equanimity, are content with their own possessions, and live humbly. But because these are now few, the ark grows narrow. Moreover, we behold others who even abandon what they possess, give no attention to earthly things, love their enemies, subdue the flesh from all pleasures, suppress all impulses under the judgment of reason, and are lifted up by the wing of contemplation through heavenly desire. But because such persons are exceedingly rare, the ark is now brought to a cubit, where men and birds are contained. Yet let it be asked whether anyone among them can be without sin, and none is found. Who therefore is without sin, except He who was not conceived in sins? Therefore the ark is completed in one cubit, because the one Author and Redeemer of the holy Church is without sin, to whom and through whom all advance who know themselves to be sinners. Let it therefore be said of the threshold and the gate: “And one cubit, the end on both sides,” because when the one Mediator of God and men, the man Christ Jesus, shall appear in His majesty, He will fulfill all things of both testaments that have been foretold and promised.

If indeed in this place he mentions both the border and the chambers, neither does this disagree with this meaning, because when the majesty of our Redeemer shall have been shown to us, faith comes to an end, since man will then have begun to see what he believed. And the chambers reach their end, because the hearts of the faithful are perfected in love of Him incomparably far beyond what they are now. Therefore one cubit is the end on each side, because the vision of the one Lord and Savior in His elect brings faith to an end and perfects charity.

It is pleasing to consider who we are who treat these matters. Certainly we came from the Gentiles, certainly our parents were worshippers of wood and stone. Whence then is this for us, that we search out such profound mysteries of the prophet Ezekiel which the Hebrews do not know even now? Let us therefore give thanks to the One who fulfilled by deed all the things that were written about Him in sacred Scripture, so that what could not be understood when heard might be revealed when seen. For there His incarnation is contained, there His passion, there His death, there His resurrection, there His ascension. But who among us would have believed these things when heard, unless he had known them when accomplished? Therefore the sealed book, as is read in the Apocalypse of John, which no one could open and read, the lion of the tribe of Judah opened, because He revealed to us all His mysteries in His passion and resurrection. And through the fact that He bore the evils of our weakness, He showed us the good things of His power and glory.

For he was made flesh, that he might make us spiritual; he graciously stooped down, that he might lift us up; he went out, that he might bring us in; he appeared visible, that he might show forth invisible things; he endured scourges, that he might heal; he bore reproaches and mockings, that he might free us from eternal reproach; he died, that he might give life. Let us therefore give thanks to him who gives life and who died, and all the more for giving life, because he died. Whence Isaiah, contemplating our salvation and his passion, well says: “That he might do his work, his strange work; that he might perform his work, his work is alien to him.” For the work of God is to gather the souls which he created, and to call them back to the joys of eternal light. But to be scourged and covered with spittle, to be crucified, to die, and to be buried—this is not the work of God in his own substance, but the work of sinful man, who merited all these things through sin. But he himself bore our sins in his body upon the tree. And he who in his own nature remains always incomprehensible, in our nature deigned to be apprehended and scourged, because unless he had taken upon himself the things that belonged to our weakness, he would never have raised us up to the power of his strength. Therefore, that he might do his work, his strange work; and that he might perform his work, his work is alien to him, because God incarnate, that he might gather us to his righteousness, deigned to be beaten for us as if he were a sinful man. And he did a strange work that he might do his own, because through this, that in weakness he bore our evils, he brought us who are his creatures to the glory of his strength, in which he lives and reigns with God the Father in the unity of the Holy Spirit, God, through all ages of ages. Amen. — Homilies on Ezekiel, Book 2, Homily 4

Gregory the Dialogist: The chambers having been mentioned above, the prophet adds that the chambers were six cubits on this side and on that side. In this matter a great question arises for us: why did he say above that the chamber was measured by one reed, which reed he declared to have six cubits and a handbreadth, yet below he says the chambers are measured by only six cubits? For if they are measured not by the reed but by six cubits, the handbreadth is missing, which above was said to be present in the measure of the reed. But if the chambers are the senses and thoughts of the faithful, in which chaste souls are joined to their Creator in love, and through the six cubits perfect work is expressed, while through the handbreadth the beginning of contemplation is expressed, we ought to observe the members of the holy universal Church, and we quickly discover that in her there are chambers measured by one reed, and there are others measured by only six cubits. For certain faithful in her love almighty God in such a way that they are both perfect in work and lifted up in contemplation. These indeed have the reed in their measure, because they possess both the six cubits of work and the handbreadth of contemplation. But certain others indeed love almighty God and are perfectly exercised in good works, yet they do not know how to contemplate His greatness with subtler understanding. They love, indeed, but they do not know how to search out the joys of His brightness. These therefore have six cubits and do not have the handbreadth, because they are already joined to Him through love, but separated from contemplation. Yet these chambers are reported to be on this side and on that side after the mention of one cubit, because clearly faithful souls have come together in the love of our Author and Redeemer both from the Jewish people and from the Gentiles.

Hence also our same Redeemer, when, sitting upon an ass, He was heading toward Jerusalem, as the evangelist testifies, many spread their garments in the way; but others cut branches from the trees and spread them in the way; and those who went before and those who followed cried out, saying: Hosanna, blessed is He who comes in the name of the Lord. For our Savior, sitting upon an ass, heads toward Jerusalem when, governing the soul of each faithful one, namely His beast of burden, He leads it to the vision of inward peace. He also sits upon a beast of burden when He universally presides over holy Church and kindles it with desire for heavenly peace. But many spread their garments in the way because they tame their bodies through abstinence, so that they might prepare a path for Him to their mind, or provide good examples to those who follow. But others cut branches or fronds from trees and spread them in the way because in the teaching of truth they pluck words and sentences of the fathers from their eloquence, and submit these in the way of God to the soul of the hearer coming through humble preaching. Which we also, though unworthy, are now doing. For when we take up the sentences of the fathers in a sermon of exhortation, we cut fronds from trees so that we may spread them in the way of almighty God. But those who went before and those who followed cried out: Hosanna. For the Jewish people went before, and the Gentile followed. And because all the elect, whether those who were able to be in Judea or those who now exist in the Church, believed and believe in the Mediator of God and men, those who go before and those who follow cry out Hosanna. But Hosanna in the Latin tongue is said to mean “save us.” For from Him both the earlier ones sought salvation and those present seek it; and they confess blessed is He who comes in the name of the Lord, since there is one hope, one faith of the peoples who precede and follow. For just as they were healed by His awaited passion and resurrection, so we are saved by His past passion and resurrection continuing through the ages. For He whom our forebears from the Jewish people believed and loved as coming, we both believe has come and love, and we are kindled with desire for Him, that we may contemplate Him face to face. Therefore His chambers are on this side and on that, because the hearts of those who love embrace the faith that is in Him both from the earlier part of the age and from the last. — Homilies on Ezekiel, Book 2, Homily 5

Ezekiel 40:13

Gregory the Dialogist: And he measured the gate from the roof of one chamber to the roof of the other, a width of twenty-five cubits.

We have often said already that the gate can signify faith, and through that same faith our Lord and Redeemer himself, the Mediator of God and men, Jesus Christ, because through the faith that is in him the entrance to life lies open. But we also not undeservedly take sacred Scripture, which opens for us that same faith into the understanding of our Redeemer, as the gate, because when it is known as it ought to be, we enter into understanding invisible things. If therefore in this place, as we have said before, the gate is understood as Scripture, we must ask what is signified by the roof of the bedchamber, what by the roof of the gate. But the bedchamber has a roof, because the mind of lovers is hidden, and the fervor of love is still in secret. The gate also has a roof, because all of Scripture indeed was written for our sake, but not all of it is understood by us.

For many things in it are written so openly that they feed the little ones; but certain things are veiled with more obscure meanings, so that they may exercise the strong, inasmuch as things understood with effort are more pleasing. Some things, however, are so closed in it that while we do not understand them, recognizing the weakness of our blindness, we advance more toward humility than toward understanding. For there are certain things that speak so of heavenly matters that they lie open only to those supernal citizens remaining in their homeland, and are not yet revealed to us who are pilgrims. For if someone journeying to an unknown city should hear many things about it along the way, some things indeed he gathers by reason, but other things, because he does not yet see them, he in no way knows; but the citizens themselves who are in that city both see what is left unsaid about it and understand what is said about it. We therefore are still on the way; we hear many things about that heavenly homeland; some we already understand through spirit and reason, but certain things not understood we venerate. Whence also it is written concerning that same sacred Scripture: Stretching out the heaven like a skin, who covers its upper parts in the waters. For heaven is stretched out like a skin, because through the mouths of mortals Sacred Scripture is unfolded to us in expositions. But there are waters in heaven, namely the higher multitudes, that is, the hosts of angels, in whom the upper parts of that same heaven are covered, because those things which are higher and more obscure in sacred Scripture lie open only to angelic spirits, and remain as yet unknown to us. Therefore the bridal chamber has a roof, because the neighbor does not yet know how much he is loved by his neighbor. The gate also, that is, sacred Scripture, has a roof, because we cannot yet penetrate with our understanding all the things we hear concerning heavenly matters.

It remains therefore that in those things which we understand, we should walk in daily progress of charity. And although our neighbors do not see in us how much they are loved by us, and although we humbly venerate in sacred Scripture those things which we do not yet understand, nevertheless in those things which we have attained by understanding, we ought to be enlarged through good works. Hence it is also said: “And he measured the gate from the roof of one chamber to the roof of the other, a width of twenty-five cubits.” For we are endowed with five senses of the flesh, namely sight, taste, smell, hearing, and touch. This same number five, multiplied by itself, rises to twenty-five. Moreover, we cannot perform anything outwardly from the heavenly commandments without these five bodily senses. For the mind as judge presides inwardly over these its functions, and recognizes what it can do outwardly in justice or mercy, as if these functions were reporting and serving it. When therefore the mind is filled with fear of the Almighty Lord, it is necessary that our five senses serve us as subordinate functions in good works. When through them we begin to do something mercifully, mercy itself opens wider daily, and expands as a kind of bosom of good work. Therefore the five senses are multiplied in themselves, when what is done through them in good work is multiplied daily through progress. Hence the width is said to be twenty-five cubits, because fear, stinginess, and sloth are narrowness. For whoever fears to give bread to the needy lest he himself lack it, is still in the narrowness of fear. Whoever does not extend a garment to one who is cold, because he desires to have it for himself alone, is still constrained by the narrowness of his own stinginess. Whoever does not do good because he grows lazy through lukewarmness of spirit, his very torpor is narrowness for him. But to look upon the needy, to hear their prayer, to bestow alms, to provide defense, and not to fear the enmities of any adversary for the sake of defending that poor person—this is great breadth of mind. Let therefore that width which lies between the chamber and the gate be measured at twenty-five cubits, because in the operation of the external senses it is proved and known what generosity of goodness is held within. For what you have already learned from Sacred Scripture and how much you silently love your neighbor, you show in the breadth of good work.

Let the width between the chamber and the gate be twenty-five cubits, because between charity and knowledge good work is the witness. If perhaps this should be lacking, it is certainly established that you have neither known God nor loved your neighbor; that is, you have neither the gate of sacred eloquence nor the chamber of love. And it should be noted that it is said to have been measured from the roof of the chamber to the roof of the gate. For through those things which are covered from us in sacred Scripture, our humility is proven, because whatever we do not understand in it, we ought not proudly to criticize but humbly to venerate. Hence it is also written of the Lord: His eyelids question the sons of men. For his eyelids are judgments which close something to us and open something. By opening they question us whether we are not exalted by understanding. By closing they question us whether we do not despise what we are unable to understand. Moreover, through those things which we do not speak to our neighbors concerning our charity, we are more truly proven in the sight of God. For in the mouth of some charity is feigned, but in the hearts of others it is true. And often concerning charity what is not is displayed, and what is is not demonstrated. Therefore good work speaks our love toward our neighbor more than the tongue, so that in the good work itself our neighbor may see himself loved. And when we cannot accomplish as much as we wish, let the hidden things of our love suffice for almighty God. Therefore let there be great width from the roof of the chamber to the roof of the gate, so that from the hidden things of our charity on account of our neighbor up to the humility of knowledge and on account of God, insofar as we understand and are able, we may always do good works.

The gate itself can also be understood as the entrance to the heavenly kingdom. Now the chamber has a roof, and the gate also has a roof, because both how great our charity is toward God and neighbor is not known, and when we shall be led from this world to the rest of eternal life is unknown. For our Creator willed the day of our death to be unknown to us, so that, while it is always unknown, it may always be believed to be near; and each person may be all the more fervent in action, the more uncertain he is about his calling. Hence also a width of twenty-five cubits extends from the chamber to the gate, because through the charity which we have once conceived toward God and neighbor, we ought to work manifoldly and unceasingly in every way we can until we enter the kingdom. Therefore from the roof of the chamber to the roof of the gate there is great width, because from the grace by which we begin to love God, up to that very love which opens for us the entrance to the heavenly kingdom, we ought to expand ourselves in the great performance of good works: to suffer adversities patiently, to bestow good things willingly, to love even those whom we suffer, to give away what we have, not to covet what we do not have, to love our neighbors as ourselves, to consider their goods as our own, to weep over their evils as if they were our own. In such a mind, therefore, there is great width, in which there is no narrowness of hatreds. This width we have indeed conceived from love of God and neighbor, and we have learned it through the sacred commandments. For we understand those twenty-five cubits of width not unfittingly, if we wish to examine them according to sacred Scripture. For he had said that the chambers were measured at six cubits, and on the sixth day man was created; on that day also the Lord is described as having completed His works. Hence the number six is customarily used to signify perfection. And because we have learned every good work through the four books of the holy Gospel, if we multiply six by four, we arrive at twenty-four. To this a unit is added, because there is One through whom all do good works. Therefore this width ought to be expressed as twenty-five cubits, because every good work is known, as we said, through the four books of the holy Gospel, and is completed in the knowledge and confession of the one God. — Homilies on Ezekiel, Book 2, Homily 5

Gregory the Dialogist: And door against door.

In this place, “contra” (against/opposite) is not placed in opposition to adversity, but to rectitude. For a door is opposite a door when one arrives by a straight path from the outer entrance to the inner one. In the knowledge of almighty God, our first door is faith, while the second is the vision of Him, to which we arrive by walking through faith. For in this life we enter through the former, so that we may afterward be led to the latter. Therefore a door is opposite a door, because through the entrance of faith the entrance to the vision of God is opened. But if anyone wishes to understand both of these doors as pertaining to this life, neither does this conflict with a sound understanding. For often we wish to consider the invisible nature of almighty God, but we are by no means able to do so; and the soul, wearied by these very difficulties, returns to itself, and makes for itself steps of ascent from itself, so that it may first consider itself, if it is able, and then investigate, as far as it can, that nature which is above it. But if our mind has been scattered among carnal images, it is by no means able to consider either itself or the nature of the soul, because by however many thoughts it is led, it is blinded as if by that many obstacles.

The first step, therefore, is for the soul to gather itself to itself; the second is to see what it is like when gathered; the third is to rise above itself and subject itself by directing its attention to the contemplation of the invisible Creator. But it can by no means gather itself to itself unless it has first learned to banish from the eyes of the mind the phantasms of earthly and heavenly images, to reject and trample underfoot whatever from sight, whatever from hearing, whatever from smell, whatever from touch and bodily taste presents itself to its thought, so that it may seek itself within as it is without these things. For when it thinks about these things, it turns over within itself, as it were, certain shadows of bodies. All things must therefore be driven away by the hand of discernment from the eyes of the mind, so that the soul may consider itself as it was created under God and above the body, so that, vivified by what is above, it may vivify the lower realm which it administers. The soul has been infused into the body in such a way that it is not divided into parts according to the parts of the limbs. For if any part of the body is struck in any place, the whole soul feels pain. In a wondrous manner, while presiding over the limbs with one and the same vivification, though it is not diverse in its nature, it nevertheless performs diverse functions through the body. For it is the soul that sees through the eyes, hears through the ears, smells through the nostrils, tastes through the mouth, touches through all the limbs, and by touching distinguishes smooth from rough. And although it performs such diverse operations through the senses, it arranges these not as diverse things but by that one reason in which it was created. Therefore, when the soul thinks about itself without images of the body, it has already entered the first door. But from this door it stretches toward another, so that it may contemplate something of the nature of almighty God. The soul in the body is the life of the flesh; but God, who vivifies all things, is the life of souls. If, therefore, the vivified life is of such magnitude that it cannot be comprehended, who can comprehend with the intellect how great is the majesty of the vivifying life? But to consider and discern this very thing is already in some measure to enter, because from its own estimation the soul gathers what it may perceive concerning the uncircumscribed Spirit, who incomprehensibly governs those things which he incomprehensibly created.

For our Creator presides over His creation in a manner far beyond comparison, and He makes certain things to exist, yet not to live; certain things indeed to exist and live, yet not to be able to discern anything about life; and certain things to exist, live, and discern. And He who is one works all things, but is not divided in all things. For He is truly supreme, and never unlike Himself. But the soul, although by nature it is not different from itself, nevertheless is different through thought. For in that very moment and instant when it thinks about sight, it forgets to think about hearing; and in that moment and instant when it thinks about hearing or taste, it cannot think about smell or touch, because through attention and forgetfulness it always becomes unlike itself, so that now it holds this in thought, now that. But Almighty God, because He is not unlike Himself, sees by the same power by which He hears all things, creates by the same power by which He judges what is created. Therefore His seeing is at the same time to administer all things, and His administering is to behold. Nor does He help the just by one thought and condemn the unjust by another, but by one and the same force of His singular nature, always unchanging in Himself, He disposes dissimilar things. But why should we marvel at this concerning the power of the Creator, when we behold traces of His power even in creatures? For the nature of clay and wax is different. But the ray of the sun is not different, and yet although it is not different, what it works in clay and wax is different, because by one and the same heat of its fire it hardens clay and melts wax. But perhaps this is in the nature of the clay or wax, not in the substance of the sun itself, which seems to work different effects in different natures. But Almighty God has it in Himself to dispose changeable things without change, to do different things without diversity in Himself, to form dissimilar things without alternation of thoughts. Therefore God, who is never unlike Himself, works dissimilar things in a manner far dissimilar, He who both is everywhere and is wholly everywhere. For He says: Heaven is my throne, and earth is the footstool of my feet. And of Him it is written: Who measures heaven with a span, and encloses the earth in His fist.

From which matter it is necessary to consider that He who presides over heaven as His seat is both above and within. And He who encloses heaven in His palm and the earth in His fist is also outside, above, and below. Therefore, to indicate that Almighty God is interior and superior to all things, He declared that heaven itself is His seat. But to show that He surrounds all things, He asserts that He measures heaven with His palm and encloses the earth in His fist. He Himself therefore is interior and exterior, He Himself is lower and higher: higher by ruling, lower by bearing; interior by filling, exterior by surrounding. And He is so within that He is also without; He so surrounds that He penetrates; He so presides that He bears; He so bears that He presides. Therefore, when the soul, lifted up to itself, understands its own measure, and recognizes that it transcends all corporeal things, and stretches from its own understanding toward the understanding of its Author, what else does it behold now but the door which is opposite the door? Whence the Prophet also says to the Author of all: Your knowledge has become wonderful from me, because however much the soul may strive, it cannot suffice to penetrate itself perfectly, how much less the magnitude of Him who was able to create the soul as well? And when he labored in understanding the knowledge of God, growing weary and failing he added: It is strengthened, and I shall not be able to reach it. But when we strive and stretch forward, desiring to perceive something of the invisible nature, we grow weary, are beaten back, are repelled; and if we cannot penetrate the interior things, nevertheless from the outer door we already see the inner door. For the very labor of contemplation is a door, because it shows something of what is within, even if there is not yet the power of entering. — Homilies on Ezekiel, Book 2, Homily 5

Ezekiel 40:14

Gregory the Dialogist: And he made fronts of sixty cubits, and to the front of the gate was the court on every side round about.

We have often said that perfection of good work is signified by the number six, not following what the wise men of this age have striven to establish, saying that the number six is perfect because it is completed when counted in its own order, as when one, two, three are said, the number six is filled up; or because it is divided into three parts, that is, a sixth, a third, and a half, namely into one, two, and three; but we say that the number six is perfect because, as was said a little before, God completed all His works on the sixth day. Since indeed He gave the law to sinful man, which is written in ten precepts, and six times ten makes sixty, rightly through sixty cubits the perfection of good works is signified. This the Lord also clearly indicates in the Gospel, who, when He was explaining the parable of the sower, said: “Other seed fell on good ground, and yielded fruit that sprang up and increased, and brought forth one thirty, and one sixty, and one a hundred.” For the fruit of good ground brings forth thirty when the mind has conceived the perfection of faith, which is in the Trinity. It brings forth sixty when it has produced perfect works of a good life. But it brings forth a hundred when it has advanced to the contemplation of eternal life. For our left hand is the present life, but the right hand is the life to come. And rightly through the number one hundred the contemplation of eternal life is signified, because when after thirty and sixty we arrive by counting at the number one hundred, that same hundredth number passes to the right hand. Faith and works are still on the left hand, because while we are still placed here, we both believe what we do not see, and we work so that we may see. But when the soul has already raised itself to the contemplation of eternal life, the counting, as it were, reaches the right hand. Therefore he made the fronts sixty cubits long. For since perfection is signified by the number sixty, what is signified by the fronts of the building but the very works that are seen outwardly? For to give the word of preaching, to give food to the hungry, clothing to those who are cold, and to endure adversities patiently for the sake of good work—what else are these but the fronts of the heavenly building? Because the beauty of outward works adorns the dwelling place of God, which still lies hidden within. But these fronts have a court all around on every side, because works are great in this regard, if the breadth of charity enlarges them in the mind. Concerning charity it is written: “Your commandment is exceedingly broad.” Concerning this the Psalmist again says: “You have set my feet in a spacious place.”

But behold, while I speak, it occurs to my mind how broad charity is. If God is reached through charity, and Truth says of itself: Enter through the narrow gate. And again I hear the Psalmist saying: Because of the words of your lips I have kept hard ways. And in the Gospel the Lord says: For my yoke is sweet, and my burden is light. How then is charity broad, if the gate is narrow? Or how is the yoke sweet and the burden light, if in God’s precepts the ways that are kept are hard? But charity itself quickly resolves this question for us, because the way of God is narrow for those beginning, and broad for those already living perfectly. And the things we spiritually propose to our mind against habit are hard, and yet God’s burden is light, after we have begun to bear it, so that for love of him even persecution is pleasing, and all affliction for his sake comes with sweetness of mind, just as the holy apostles also rejoiced when they endured scourges for the Lord. Therefore that narrow gate becomes broad for those who love, those hard ways become soft and level for those running spiritually; for when the mind knows it will receive eternal joys for temporal pains, it begins to love even that by which it is afflicted. Therefore the court before its front is the breadth of love in perfection of work.

And it should be noted that it says “on every side round about,” so that a man through everything he does may always expand himself in the breadth of charity, lest either fear or hatred constrain him. If therefore someone speaks the word of God, and does not keep in his mind the charity which he preaches, he has the front of the building, but does not have the court before the front. If someone bestows alms upon the needy, and through this perhaps is lifted up in heart, and does not relieve the want of his neighbor out of charity, but exalts himself with silent pride, he indeed shows the front in the building, but has not made a court beside the front. If someone endures insults inflicted by a neighbor, and silently bears the evils cast at him, great is the patience which he demonstrates, but only if he does not hold pain in his heart, if he seeks to win even the one who had offended him to the tranquility of meekness. For if while outwardly showing patience he inwardly holds pain, and does not love him whom he endures, he indeed has the front in the building, but does not have the court before the front, because he who has subjected himself to the constraint of hatreds has surely lost the breadth of charity. For as we have already said in the earlier part, that patience is true which also loves the one whom it bears. For to tolerate but to hate is not the virtue of meekness, but a veil for fury. And it should be noted that this same court is called the court of the gate. For our gate is the entrance to the kingdom. And to love God and neighbor perfectly is already to stretch toward the entrance of the kingdom. For insofar as anyone loves, to that extent he draws near to the entrance. But insofar as he neglects to love, to that extent he refuses to enter, because he does not strive to see what he desires. Therefore we have the court of the gate when from the breadth of charity we already enter through desire into the heavenly life which we are not yet able to attain. And so when a good work is done toward a neighbor, it remains that the intention of that same good work be discerned: whether it does not seek the repayment of present favor, but the soul directs its hope toward the future promise, so that from temporal things it may hope for eternal, from earthly things heavenly. For the hope of heavenly things makes the mind firm, lest it be shaken by the waves of earthly tumults. Concerning which it is also said through Paul: “Which we have as an anchor of the soul, safe and firm, and entering into the interior of the veil.” — Homilies on Ezekiel, Book 2, Homily 5

Jerome: (Verse 14 and following) He made fronts for sixty cubits, and the courtyard of the gate had a surrounding circuit. And before the face of the gate, which reached up to the face of the interior vestibule gate, there were fifty cubits, and oblique windows in the chambers, and in their fronts which were inside the gate all around. Similarly, there were windows in the vestibules all around inside: and before the fronts, there was a depiction of palms. LXX: And under the sky was the court of the gate sixty cubits, and the threshold of the court of the gate all round. And under the sky of the court outside was the gate of the inner court fifty cubits, and windows screened with palm trees, and also the threshold of the gate within the court round about. And similarly the gate chambers, and windows all around inside, and the thresholds of the gates were palm trees on both sides." Symmachus interpreted this passage as follows: And he made circuits, which we can call surroundings: for which in Hebrew he has Elim (), which Aquila interpreted as κρίωμα, and we translate as frontiers. Again, where the Seventy placed the entrance of the atrium, in Hebrew it has El () in the singular number, which Symmachus translated as near the entrance, Aquila as κρίωμα, that is, the front of the atrium. Also, under the open sky, Aquila, before the face of the gate’s posts; Symmachus, opposite the face of the gate’s vestibule, translated. The hidden windows called Atemoth in Hebrew, Symmachus translated as τοξικὰς. And where the Seventy said above the entrance and above the gate’s post, Symmachus placed the posts and the surroundings; Aquila, the chambers, and their fronts: for which it is written in Hebrew Theim and Ele. Moreover, Elamoth, which Septuagint and Theodotion also translated similarly; Symmachus translated circumstantias [circumstances], Aquila translated frontes [fronts]. But Aelam, for which it is written El in Hebrew ((Mss. Ul)), is called ostium [door] or porticus [porch]. Also, for palmis [palms], it is written in Hebrew as Thamarim [plural number]: because in the singular number, it calls palmam [palm], Thamar. I know that these things will be annoying to a fastidious reader: but I wanted to show briefly how much the ancient translation differs from the Hebrew truth due to the length of time, or rather the fault of the scribes, and, to speak more openly, our lack of knowledge of Hebrew: especially in Hebrew names, which we have translated from other editions into the Latin language, indicating not so much an explanation of the words as our simple suspicion. However, I think that around the wall of the temple on the outside, and the temple itself in the courtyard, that is, in the middle, there were certain things placed for decoration, which Symmachus interprets as surroundings, that is, certain standing structures, raised high from the ground, and these occupied a space of sixty cubits. And again, as one went out from the inner gate to the front of the vestibule, which faced the outer gate, there were fifty cubits of space, in which there were oblique windows, which Seventy called ’toxicas’. And in these windows were in the chambers, that is, in each room, and in the porticoes that extended before the rooms, measuring fifty cubits. These windows were slanted or arched, therefore they were called ‘sagittae’, which means ‘arrows’, because they allow a narrow light to enter the house, like arrows, and expand inward: and all around they were full of such windows. And in front of the facades of the porticoes, he says, there were paintings or carvings of palm trees, through which it is shown at the entrance of the gate, and immediately upon entering, a wall measuring sixty cubits with various ornaments meets, which refer to the condition of the world, so that the Creator may be understood through His creations: and everything in order and with reason, show the variety of the world, which among the Greeks is called ‘kosmos’, derived from adornment: and it was made in six days, so that each day, ten decades are reckoned, which we have mentioned above as the perfect number. After this, as we enter the inner atrium, we come across before us the vestibule of the inner gate of the bedroom, with oblique windows, occupying a space of fifty cubits, which itself is a sacred number. And after seven full weeks of festivity and joy, the first day of the Octave begins, which is the Day of Resurrection, and it brings us close to the temple. For when we have done all things, repenting for our previous errors, then we become neighbors and close to God, so that in the outer atrium, the order of creatures teaches us knowledge of the Creator with constancy, and in the inner [atrium] true jubilation, in which all our debts are forgiven, instructs us in the theology, and introduces us to the Holy of Holies. It is also worth noting that the inner courtyard has several windows, which are not direct and equal, but rather oblique and narrow on the outside, and widening inward, so that we can penetrate the interior through small openings and reach the fullness of the brightest light, which is present in the temple. Finally, after sixty and fifty cubits, and chambers, and porticoes, and the facades of the porticoes, and numerous windows all around, the carving or painting of palm trees is shown to us, so that as victors of the world, we may become worthy to see the palm trees of virtues. — Commentary on Ezekiel

Ezekiel 40:15

Gregory the Dialogist: And before the face of the gate which extended to the face of the vestibule of the inner gate, fifty cubits.

That which is said in this place, “Before the face of the gate,” describes not the exterior, but the interior place before the gate, since it is reported to extend up to the face of the vestibule of the inner gate. Hence that same place is said to have been measured at fifty cubits. For by the number fifty, eternal rest is signified. For the number seven has its own perfection, because on that day the number of days was completed. And through the law the Sabbath was given for rest. Moreover, that same number seven multiplied by itself yields forty-nine, and if a monad is added to it, one arrives at fifty, because all our perfection will be in the contemplation of that One, in whose vision there will no longer be anything lacking of salvation and joy for us. Hence also the jubilee, that is, the fiftieth year, was given for rest, because whoever has arrived at the eternal joys of almighty God will no longer have labor and groaning.

It should be noted that the place which is described as extending for fifty cubits is said to reach to the face of the vestibule of the inner gate. Therefore in this place the prophet is not describing the vestibule of the inner gate itself, but the place within which extends to the vestibule of the inner gate. By which place, of course, as we have said, our hope is signified, which while it seeks eternal rest, leads the mind to the vestibule of the inner gate. For in this very fact that we desire heavenly things, that we sigh for the promised joys, that we seek the rest of eternal life, we are already approaching the face of the inner vestibule. Therefore let faith be signified by the gate, charity by the court, and by the place which approaches the face of the vestibule of the inner gate let hope be figured, without which three virtues whoever can now use reason cannot enter into the heavenly building. Therefore let faith be held in the gate, which introduces to understanding; charity in the court, which expands the mind in love; hope in the place which is described as fifty cubits, because through desires and sighs it introduces the soul to the secret joys of rest. Concerning which rest, even if we do not yet perceive the light of truth as it is, nevertheless we already see something through the cracks of understanding. — Homilies on Ezekiel, Book 2, Homily 5

Jerome: The first day of the eight is the day of the resurrection, and it leads us to the entrance of the temple, for when we have done everything and repented of the sins we have committed, then we are brought close to God. — COMMENTARY ON Ezekiel 12:40.5-13

Ezekiel 40:16

Gregory the Dialogist: And oblique windows in the chambers.

In slanted windows, the part through which light enters is narrow, but the interior part which receives the light is wide, because the minds of those who contemplate, although they may see something slight of the true light, are nevertheless expanded within themselves with great amplitude. And indeed these minds can scarcely grasp even a few of the things they behold. For truly what those contemplating see of eternity is exceedingly small, yet from this small amount the bosom of their minds is enlarged into an increase of fervor and love; and hence they become spacious within themselves, from whence they admit the light of truth to themselves as if through narrow openings. Because this greatness of contemplation can be granted only to those who love, slanted windows are said to be in the chambers, or in those things which are said to be near the chambers, no longer on the outside but on the inside. — Homilies on Ezekiel, Book 2, Homily 5

Gregory the Dialogist: And in their fronts which were within the gate on every side round about.

For there were windows in the chambers, and there were also windows in their fronts, which had been constructed within the gate on every side all around, because he who has a heart within also receives the light of contemplation. For those who still think immoderately about external things do not know what the openings of contemplation concerning eternal light may be. For that infusion of incorporeal light is not grasped together with images of corporeal things, because while only visible things are thought about, invisible light is not admitted to the mind. But whoever now attends to the light of contemplation must take great care to always guard the mind in humility, never to exalt himself because of the grace with which he is filled, and to consider what the oblique windows that mark the minds of contemplatives are like. For through oblique windows light enters, and a thief does not enter, because those who are true watchmen always keep their understanding pressed down in humility, and the understanding of contemplation enters their minds, but the boasting of pride does not enter. And so the windows are both open and fortified, because the grace with which they are filled is open in their minds, and yet they do not permit the adversary to enter through pride.

It should be noted that within the gate, windows slanting inward are mentioned on every side throughout the circuit. For the grace of contemplation is not given only to the highest and denied to the lowly, but often the highest receive it, often the lowly, more frequently those who have withdrawn from the world, and sometimes even the married. If therefore there is no office among the faithful from which the grace of contemplation can be excluded, whoever has a heart within can also be illuminated by the light of contemplation, because within the gate windows slanting inward are constructed on every side throughout the circuit, so that no one may boast of this grace as though it were something singular to himself. Let no one think he possesses the gift of true light as his own private possession, because in that which he thinks he has as something special, often another is richer—one whom he did not think possessed any good within himself. — Homilies on Ezekiel, Book 2, Homily 5

Gregory the Dialogist: And likewise there were windows round about within in the vestibules.

After he said there were windows in the fronts, he adds windows in the vestibules round about on the inside, because not only do the lofty members of holy Church who stand out have the grace of contemplation, but often even those members receive this gift who, although they already spring up toward the highest things through desire, nevertheless still lie low through their office. For unless almighty God poured the light of contemplation even into those who seem despised, there would not have been windows in the vestibules. And so we see some who are placed in the highest positions of holy Church speaking lofty things about heavenly matters, searching out with wondrous zeal, insofar as the illuminated mind suffices, the secrets of the heavenly fatherland: these are windows in the fronts. But others are contained within the bosom of holy Church and seem despised in human eyes, yet within themselves they are occupied with the pursuits of wisdom, they yearn for heavenly things, and insofar as they are able, they consider what the eternal joys may be: these therefore are oblique windows, but in the vestibules.

It is well said “round about,” because all inquiry into hidden things involves a circuit, since in its cogitation the mind says: “Do you suppose it is this? Do you suppose it is that?” It goes around, as it were, in order to find what it seeks. When the uncircumscribed light begins to break forth into knowledge, it is as though a ray of truth comes through an oblique window. For thus in our contemplation we make progress by circling around many things in our thoughts, just as we often seek examples of good people in order to make progress in our conduct. For when the mind is already thinking of passing on to better things, it seeks out whatever better thing it can hear about from others; it examines now the life of this holy person, now of another. Hence a certain chosen one, who had cast the eyes of his mind throughout the whole world in the broad embrace of Holy Church, seeking the life of good people for imitation, said: “I will go about and sacrifice in the tabernacle of God a sacrifice of jubilation.” Behold, in order to sacrifice a sacrifice of jubilation, he was going about, because unless he sent his mind here and there to seek out the life of good people, he himself would not arrive at the sacrifice of jubilation. But when holy men are brought to the highest places within Holy Church, their life is set as if in a mirror, so that all may see the good things they ought to imitate. — Homilies on Ezekiel, Book 2, Homily 5

Gregory the Dialogist: And before the fronts was a picture of palm trees.

What is designated by palms, if not the rewards of victory? For these are customarily given to victors. Hence also concerning those who in the contest of martyrdom had conquered the ancient enemy, and were now rejoicing as victors in their homeland, it is written: “And palms in their hands, and they cried out with a loud voice, saying: Salvation to our God, who sits upon the throne, and to the Lamb.” For to have palms in their hands is to have held fast to victories in their deeds. The palm of this deed is repaid there, where one now rejoices without struggle. Hence also here it does not say: “Palms before the fronts,” but “a picture of palms before the fronts.” For there the palm of victory will be seen, where one will now rejoice without end. For here we often observe holy men doing wondrous things, performing many miracles, cleansing lepers, casting out demons, driving away bodily illnesses by touch, predicting future things by the spirit of prophecy. All these things are not yet palms, but still a picture of palms, for these are sometimes given even to the reprobate. Hence also through the Gospel, Truth says: “Many will say to me on that day: Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and perform many miracles in your name? And then I will confess to them: I never knew you; depart from me, you who work iniquity.” But the one true sign of election is the steadfastness of charity, as it is written: “By this it shall be known that you are my disciples, if you have love for one another.” Moreover, when the elect perform these miracles, they do so in a manner far different from the reprobate, because what the elect do from charity, the reprobate strive to do through pride. But even for those same elect, the very wonders they perform through charity are not yet palms, but still a picture of palms, because through these things it is shown outwardly what sort of people they are held to be inwardly before the almighty Lord. But there the palm will be theirs, where there will no longer be any struggle with death. For the outstanding preacher then beheld the true palm being given to victors, when he foresaw the resurrection of the dead taking place, as he says: “For this corruptible must put on incorruption, and this mortal must put on immortality. But when this mortal has put on immortality, then shall come to pass the saying that is written: Death is swallowed up in victory. Where, O death, is your victory? Where, O death, is your sting?” Then therefore there will be perfect victory, when death shall have been fully swallowed up. But in everything that we now observe being done wondrously through signs, we see not yet victory itself, but still images of victory. Therefore, because virtues and signs are often given even to saints placed in more exalted positions, so that others may be stirred to good works, a picture of palms is shown before the fronts of the inner building. Let what has been treated today suffice, so that we may come, with the help of our Lord Jesus Christ, more vigorous to those things that follow—he who lives and reigns with God the Father in the unity of the Holy Spirit, God, through all ages of ages. Amen. — Homilies on Ezekiel, Book 2, Homily 5

Ezekiel 40:17

Gregory the Dialogist: After the prophet, introducing oblique windows concerning the grace of contemplation, spoke many things, he says he was led outside, and recalls having seen treasuries. In these treasuries, what else is designated but the knowledge of teachers? But rightly in this matter it can be asked, since holy teachers teach spiritual and internal things, why does the prophet say he was led outside, and saw treasuries outside? But it must be known that contemplation is one thing, which sees only as much as it is unable to speak, while knowledge and doctrine are another thing, which sees only as much as it can express through the tongue. For in comparison with that light which cannot be expressed by voice, almost all that can be expressed by voice is as if outside.

Because in the Greek language φυλάττειν means “to keep,” and in the Persian language treasures are called gazae, the place where riches are kept is customarily called a treasury. What therefore is designated by treasuries, except, as we said before, the hearts of teachers filled with the riches of wisdom and knowledge? Because, according to Paul’s words: “To one is given through the Spirit the word of wisdom, to another the word of knowledge in the same Spirit.” For there are some who through the gift of grace understand even those things which they have not heard expounded by teachers; these clearly have received the word of wisdom. And there are some who cannot understand by themselves what they have heard, but retain those things which they have read in commentators, and knowledgeably bring forth what they have learned by reading. From what then are these filled except with the word of knowledge? Although this can also be understood in another way, because wisdom pertains to life, while knowledge pertains to teaching. Therefore whoever lives well and preaches prudently is rightly called a treasury of spiritual building, because heavenly riches are dispensed from his mouth. The same teacher of the Gentiles had seen that the disciples abounded in these riches when he said: “You have been made rich in Him, in all speech and all knowledge.” Therefore treasuries have been built in the edifice of the holy Church, because the tongue of teachers abounds with the riches of knowledge. That these are true riches, Truth Himself declares on His own authority, when He says of transitory riches: “The deceitfulness of riches chokes the word.” For wisdom and knowledge of spiritual teaching are true riches, in comparison with which those that can pass away are called false. Concerning these riches it is said through Solomon: “A desirable treasure rests in the mouth of the wise.” But apart from the fact that spiritual riches lead to the eternal homeland, there is a great difference between them and earthly riches, because spiritual riches increase when distributed, while earthly riches either are distributed and diminish, or are retained and are not useful. Therefore those who contain these true riches within themselves are rightly called treasuries.

And these treasuries have a pavement all around, because the humility of the hearers clings to and lies beneath them. This pavement is rightly said to be paved with stone in the court, because in the breadth of charity the souls of the faithful are joined to one another. They are called stones in the strength of faith, and they are laid in the pavement in the bond of humility. The apostle Peter had beheld these minds of the faithful as strong in faith when he said: “And you, like living stones, are being built up as a spiritual house.” Concerning these stones of the holy Church, the Lord says through Isaiah: “I will make your ramparts of jasper, and your gates of carved stones, all your borders of desirable stones, all your children taught by the Lord.” For Almighty God placed jasper, which is a green-colored stone, as the ramparts of the holy Church, because He strengthened the minds of her preachers with the love of inner greenness, so that they might despise all transitory things, desire nothing in this world which is enclosed by an end, and scorn all its joys as withered. Hence also the shepherd of the Church himself, calling his hearers to the pastures of eternal greenness, speaks of God, saying: “According to His great mercy, He has regenerated us into a living hope, through the resurrection of Jesus Christ from the dead, into an inheritance incorruptible and undefiled and unfading, reserved in heaven.”

The gates of this holy Church are set upon carved stones, because those through whose voice we enter into eternal life, while they displayed in themselves the holy works that are divinely commanded, held them as if carved within themselves. For the gates would be uncarved but plain if they merely uttered words but did not demonstrate holy works in themselves. But when they show themselves to live according to what they speak, they are both gates, because they lead within, and carved, because by living they preserve what they speak to others. We see all the borders of this holy Church set in precious stones, when we behold in it all the faithful who are strong in faith and charity. To demonstrate what stones he meant, he added: “All your children taught by the Lord.” Therefore what Isaiah saw—that all the borders of the Church were precious stones—this Ezekiel declared to be a pavement paved with stone round about, because he further adds concerning the treasuries: “Thirty treasuries in the circuit of the pavement.”

The number ten is always taken for perfection, because observance is contained in the ten precepts of the law. For the active and contemplative life are joined together in the commandments of the Decalogue, because in it both love of God and love of neighbor are commanded to be kept. Indeed, love of God pertains to the contemplative life, while love of neighbor pertains to the active. But every teacher, in order to extend himself fully into the active life and rise vigilantly into the contemplative, ought to be perfect in faith in the Holy Trinity. Hence these same treasuries are also mentioned as being thirty, so that when ten is multiplied by three, the life and tongue of the teacher may be established in the Trinity. — Homilies on Ezekiel, Book 2, Homily 6

Jerome: (Verse 17 and onwards) ‘And he led me to the outer court, and behold, treasuries, and a pavement laid with stone in the court all around: thirty treasuries around the pavement. And the pavement in front of the gateways, at the gateways, was lower. And he measured the width of the gateway from the front of the lower gate to the front of the inner court outside, one hundred cubits on the east side and on the north side. Seventy: And he brought me into the inner court, and behold, chambers, and the posts of the court all around, thirty chambers by the posts. And there was a porch in front of the gateways, and there were posts along the front of the gateways, below the columns.’ And he measured the width of the atrium from the place that was under the outer gate to the inner gate: under the outer gate that faced the outside, one hundred cubits, and it turned towards the east. For the chambers, thirty, which were turned into seventy, or treasury rooms and cellars, as Aquila interpreted, Symmachus placed platforms. And for one hundred cubits of the outer space, which extended to the Eastern gate, the same number of cubits in Hebrew, and it is said to extend to the North: but in the Seventy, the name of the North has been removed. Therefore, that man who had in his hand a measuring line and a reed of measurement, and stood at the gate, among other things that the prophets showed to the sight, after the courtyard of sixty cubits, and another vestibule of the inner gate which measured fifty cubits, led the prophet to the outer courtyard, or as it is contained in the Septuagint, he brought him to the inner courtyard. And I marvel greatly, according to the literal and Septuagint text, how after the outer courts, which measure sixty and fifty cubits, there is an inner court which extends in width one hundred cubits: unless, of course, according to mystical understanding and the progress of those who enter, the inner things in teachings are broader. But upon entering the inner courtyard, or upon being led to the outer courtyard, as is stated in Hebrew, he immediately saw thirty chambers or treasuries, or as Symmachus interprets, exedras, which had been prepared for the dwelling of the Levites and priests, and a pavement adorned with living stones or intercolumnia, to show that the inner or outer courtyard had a row of columns in front of the entrance, and a pavement in front of the gates, or a portico behind the gates. In these colonnades, I believe that the columns were arranged in order, so that there were colonnades in front of the treasuries, and columns supporting the colonnades in front of the facades of the colonnades. The pavement, which was laid with stones, extended in front of the atrium’s colonnades, lower in elevation than the colonnades, and had the same length as the building of the chambers. And the same man, in whose hand there was a measuring line and a reed, measured from the face of the lower gate, or as the Seventy translate it, the outer gate, to the front of the atrium or the inner gate, one hundred cubits towards the east, and, as it is said in Hebrew, towards the north. From which we understand that Evangelical saying which is narrated by the Savior (Matthew 15), sowing in the field of the mind good seeds, which multiplies fruits according to the variety of virtues in thirtyfold, sixtyfold, and hundredfold, agree with the prophecy of this place. And here the thirtieth, sixtieth, and hundredth number are mentioned, so that by these steps we may be able to reach perfect knowledge; but only in such a way that the fiftieth number leads us to the inner parts of the Church, which, after the completion of the seven weeks of the Sabbath, broke forth into the day of the resurrection. But they are called gazophylacia, which are full of spiritual riches, of which it is written: The redemption of a man’s soul, his own riches (Prov. XIII, 8). About which also the Apostle Paul congratulates his disciples, that they are full of every word and all knowledge (Philippians I). However, in the Persian language, gaza is the term for riches. Or certainly, the thalami, which in Greek are called παστοφόρια, show the prepared chambers for the arrival of the bridegroom, which were thirty in number, in order to demonstrate the perfect age of the inhabitants. And the pavement was laid with stone, so that the feet of the inhabitants, who were sinners, would not be polluted by mud, dirt, and the dust. But rather, the stones on which the temple of God is built, were walked upon. Whether the spaces between the columns were in front of the doors of the chambers, which supported the building placed on top. These are the columns, of which even the Apostle Paul writes: They gave me and Barnabas their right hands, Peter and John, who seemed to be columns (Gal. II, 9). And in another place: The pillar and foundation of truth (1 Timothy 3:15). And in the Book of Revelation we read: He who conquers, I will make him a pillar in the temple of my God, and he shall never go out of it (Revelation 3:12). Therefore, the pavement that was in front of the gates, which we have already mentioned, or the covered walkway behind the gates, which protected the inhabitants of the chambers from rain, was lower. For always those things which are lower are placed in higher places, so that we may be able to arrive at mystical and secret things, and those full of spiritual riches, through ascent and steps. And the number is full and perfect in the number of ten decades, which also multiplies the seed of Isaac by a hundred grains (Gen. XXVI). But because he was in the land, and still he could say: I am a stranger, and a sojourner like all my fathers (Psal. XXXVIII, 13), it is recounted that he sowed barley, and harvested a hundredth of the grain. For the grain of wheat had not yet died in the earth, which would make many grains (Matth. XIII, Joan. XII), and to satisfy the hunger of the Jewish people hearing the word of God, He fed them with the bread that descended from heaven (Amos VIII, Joan. VI). However, how one hundred cubits were not only towards the Eastern gate, but also towards the Northern gate, the following testimony will demonstrate. — Commentary on Ezekiel

Jerome: The pavement is spread wide with stone, to stop the footsteps of the sinners who live there being made dirty with mire and earth and dust. — COMMENTARY ON Ezekiel 12:40.17-19

Ezekiel 40:18

Gregory the Dialogist: But in this matter we must vigilantly observe that the prophet, after he had described the treasury chambers, added: “The pavement round about.” And below he added: “The treasury chambers round about the pavement.” So that both the treasury chambers appear to be round about the pavement, and the pavement round about the treasury chambers. Indeed the pavement and the treasury chambers are distinguished in such an order that the treasury chambers were laid between the pavement and the pavement between the treasury chambers. This is not without great mystery, brothers, that the pavement is said to be round about the treasury chambers, and the treasury chambers are said to be round about the pavement. For the pavement has treasury chambers round about, because the tongue of teachers daily instructs and guards the life of the hearers. For good teachers keep watch in the words of holy instruction, now with the encouragements of sweetness, now with the harshness of rebuke, so that they may defend the life of their hearers from vices. But those same treasury chambers also have the pavement round about, because often the heart of teachers is also touched by temptations of vices, so that now it is lifted up by the pride of boasting, now it is inflamed by the goads of anger. But when they consider the life of their good hearers and reflect that it has made progress through their exhortations, they are ashamed not to be such as they see others have become through themselves with God as author, and they establish themselves in their mind before they fall completely into fault. For when their own words return to the memory of teachers, they are ashamed not to keep what they say. Hence it is also said through Solomon: “The soul of one who labors labors for himself, because his mouth compelled him.” For our mouth compels us to labor, when through what we say we are restrained from vices, because it is too shameful for us to fall by negligence there, from where by preaching we have endeavored to lift others. Therefore the treasury chambers have the pavement round about, because the venerable life of hearers is a great safeguard for teachers. And their own speech becomes a help to them, because they are ashamed not to resist the assaults of vices, who have armed others against vices.

For as long as we live in this life, what else do we do against malignant spirits but stand in battle array? As we have said before, the mind of a teacher is perhaps struck by some pride. But whether lest he himself perish, or lest through his example he drag others to perdition, he vigilantly and swiftly looks around himself, he gnaws at himself in his thoughts; bringing the life of his hearers to memory, he humbles himself, and in whatever ways he is able he acts lest pride rule in his mind, lest it dominate in his work. For it is written: The beginning of all sin is pride. What then will be the fruit of good work before the eyes of God, if it has rotted from the root of pride? Often, as has been said, his mind is tempted by anger; but more quickly he collects himself by looking around at himself, and pressing himself down with the weight of discipline he acts lest the motion of his mind pass into speech, lest it burst forth in voice. And it happens that the anger of a disturbed mind, where it arises through negligence, there being suffocated by judgment it dies. From this it is brought about that from conceived fault the mind brings forth virtue, because even if it was unwilling to guard itself strongly lest it rise to motion, nevertheless it strongly conquered itself in the commotion. Hence it is well said by Solomon: The patient man is better than the strong man, and he who rules his spirit than the conqueror of cities. Rightly, however, the patient man is preferred to the conqueror of cities, because in that action of victory a man is victor over men, but in this gentleness of patience the mind is victor over itself.

If we refer the length of the gates to the place in which the gates had been constructed, according to the length of the gates the pavement was lower, because however much the place of the gates could hold, so much did the pavement which was lower extend. Therefore the length of the pavement from the gates was not dissimilar, but nevertheless the level of the pavement was not equal with the gates. What then does it mean that the pavement was similarly long with the gates, but was not equal, except that the life of the people is far distant from the life of the teachers? Because even if those tending toward the heavenly kingdoms have the same longsuffering of hope, they do not have the same pursuits of living. Let the pavement therefore extend similarly in length, because the hearers retain in themselves the same faith, the same hope, which it is certain the preachers have. But let the pavement lie lower, so that all hearers may recognize that their preachers far excel their own merits. But if we ought to understand the length of the gates as their height, as we said above, since, as was written a little later, one ascended to the gates by steps, the pavement lies as much lower as each gate rises in height. Because the holier the life of the teacher is, the humbler the understanding of the hearer becomes. And he despises himself, while he perceives that the life of his preacher rises to a great height. For he can perhaps imitate some of his good qualities, others he cannot. In those where he prevails, he advances; in those where he least prevails, he grows in humility. And this very thing therefore is for his advancement, which is not imitable for his advancement.

For behold, if we weigh the words and deeds of our preachers that we read, we recognize to what great height the gates have risen. For to say nothing of the display of signs, let us speak of the virtues of their hearts. Certainly Paul, who says he died to the law through the law, because in order that he might believe in Christ, the law itself also proclaimed this to him, inflamed with great ardor of faith, refused to hold the precepts of the law carnally and forbade circumcision to be performed among the Gentiles. And when Peter the apostle wished the custom of the law to still be observed in circumcision, he resisted him to his face, and says that he was reprehensible in this matter. And speaking to disciples, he calls this zeal of his not only a fault, but what is greater, hypocrisy, that is, pretense, saying: “When Peter had come to Antioch, I resisted him to his face, because he was reprehensible.” And a little later: “And the other Jews consented to his pretense.” But the same first of the apostles, when he was admonishing his disciples about many things and recognized that some were disparaging Paul’s writings, says: “Just as our most dear brother Paul wrote to you according to the wisdom given to him, speaking in them about these matters in which there are certain things difficult to understand, which the unlearned and unstable distort, as they do the other scriptures, to their own destruction.” Behold, Paul wrote in his Epistles that Peter was reprehensible, and behold, Peter asserts in his Epistles that Paul was to be admired in what he had written. For certainly unless Peter had read Paul’s Epistles, he would not have praised them. But if he read them, he found that he himself was called reprehensible there. Therefore the friend of truth praised even that by which he was reproved, and this very thing pleased him, because in those matters he had not pleased in which he had thought otherwise than he ought. And he gave his consent even to his lesser brother, and in that same matter became a follower of his inferior, so that he might also lead the way in this, inasmuch as he who was first in the summit of apostleship would also be first in humility. Consider therefore, most beloved brothers, on what peak of mind he stood who praised those Epistles in which he found himself written as blameworthy. What such great meekness could there have been, what tranquility of spirit, what solidity of mind, and what imperturbability of thought? Behold, he is reproved by his inferior, and he does not disdain to be reproved. He does not recall to memory that he was the first called to the apostolate, not that he received the keys of the heavenly kingdom, not that whatever sins he loosed on earth would be loosed also in heaven, not that he walked on the sea with his feet, not that he raised up paralytics by commanding in the name of Jesus, not that he healed the sick by the shadow of his body, not that he killed liars by a word, not that he raised the dead by prayer. Therefore, lest he should disdain to hear words of rebuke, he drove away from memory, as it were, all the gifts he had received, so that he might firmly hold the one gift of humility. Who of us, I ask, if he had performed even some least sign, would patiently hear words of rebuke when rebuked by a lesser brother? For we have performed no sign, and if anyone perhaps reproves us for our conduct, we immediately swell up, we silently think ourselves to be great, we bring to mind virtues, even those we do not have. But on the contrary, Peter remained humble with his virtues under reproof, but the gate rose up in height. However, we cannot imitate such great meekness; but because we are the pavement, we lie far below.

There are indeed some who understand that it was not Peter the prince of the apostles, but some other person of that name who was rebuked by Paul. If they had read Paul’s words more carefully, they would not say this. For Paul, about to say: “When Peter came to Antioch, I withstood him to his face,” in order to show which Peter he was speaking of, prefaced at the very beginning of his narrative, saying: “The gospel of the uncircumcision was entrusted to me, just as that of the circumcision was to Peter. For he who worked in Peter for the apostleship of the circumcision also worked in me among the Gentiles.” It is clear, therefore, which Peter Paul is speaking of, whom he both names an apostle and relates was set over the gospel of the circumcision.

And there were certain ones who said that the second Epistle of Peter, in which the Epistles of Paul are praised, was not his. But if they had been willing to weigh the words of that Epistle, they could have thought far otherwise. For in it is written: “A voice came down to him of this kind from the magnificent glory: This is my beloved Son, in whom I am well pleased.” And it is added: “And we heard this voice when we were with him on the holy mountain.” Let them therefore read the Gospel, and they will immediately recognize that when that voice came from heaven, the Apostle Peter stood on the mountain with the Lord. Therefore he himself wrote this Epistle who heard this voice concerning the Lord on the mountain.

But since we have said a few things about Peter, let us now, if you please, turn to the gentleness of Paul, and let us consider, if we can, how great was the gentleness in the pursuit of longsuffering of him who was of such ardor in the zeal of preaching that he did not spare even the first of the apostles. Let us pass over in silence that he was beaten with rods three times, that he was stoned once, that he was shipwrecked three times, that he was a night and a day in the deep of the sea, that from the Jews five times he received forty lashes minus one. For those evils which are inflicted upon us by open adversaries stir the mind to anger less: what we suffer from our own people usually causes more pain. Hence also through the Psalmist Truth itself speaks against its betrayer, saying: “For if my enemy had cursed me, I would surely have borne it. But you, my close companion and my acquaintance, who together with me took sweet food.” Let us consider therefore, if we can, how patient the apostle Paul was among persecutors, how gentle among disciples. Certainly when he came to Corinth, he drew the Corinthians back from the service of idols, made known who the true God was, and preached to them the joys of eternal life. And when he had gathered a great multitude of people in the faith, he endured such poverty there that he labored under the grave necessity of his own sustenance. And he did not accept the bread of earth from the disciples to whom he preached the bread of heaven. He devoted himself to the word for the life of his hearers; he devoted himself to the labor of his hands for the life of his body. From other lands also stipends were sent to him by disciples, so that he might be sufficient to preach to the Corinthians. For he himself speaks afterward to those same Corinthians through his Epistle, saying: “When I was with you and was in need, I was burdensome to no one; for what I lacked, the brethren who came from Macedonia supplied.” To which he also prefaced as a great reproach, saying: “I robbed other churches, receiving wages for my ministry to you.” Let us consider therefore, if we can, what gentleness this was: to preach the bread of the spirit and not receive the bread of the flesh; to instruct the hearts of hearers concerning eternal riches, and among those same faithful and abundant disciples to labor with hunger; to suffer want among the satisfied, and yet not speak of what he suffered; not to speak of what he suffered, and yet not grieve; to see the hard hearts of his stingy hearers toward him, and not cease from preaching. For as the Acts of the Apostles testify, he preached continuously in that same city for a year and six months. And when he had departed from those same Corinthians, he afterward wrote to them what he had endured while among them. But why did he never say this to them while he lived among them? Evidently so that what had not been done toward him from good will would not be done from command; and when their mercy became known, their intention would remain unknown. But why does he write this afterward when positioned far away? So that the disciples would not remain entirely uncorrected, and so that they would not be the same toward other brethren as they had been toward their teacher in their stinginess. Truly in this Paul, truly the teacher of the Gentiles, neglecting his own concerns, caring for those of others, fulfilled what he had preached: “Let no one seek his own, but that which is another’s.” And “not each one considering their own things, but those of others.” How great therefore is this virtue of gentleness? How great the tranquility of spirit? But who among us, if he had converted one rich man of this world to the service of almighty God, and saw himself in need while that man did not provide him the necessities of life, would not immediately have despaired of his life? Who would not say he had labored in vain? Who would not fall silent from exhorting him whom he did not see bearing the fruit of good work first toward himself?

But Paul, firmly established through meekness at the summit of the virtues, persisted, preached, loved, and completed the good work he had begun, and by bearing with them and persisting he led the hearts of his disciples to mercy. For indicating afterward that he knew of their progress, he writes in the same Epistle: “Concerning the ministry that is done for the saints, it is superfluous for me to write to you. For I know your ready spirit, on account of which I boast of you among the Macedonians, that Achaia has been prepared since the year before, and your zeal has provoked very many.” Concerning whom he says again: “You who began not only to do, but also to will, from the year before.” For in those from whom he was seeking not so much works as pious intentions, in them without doubt he praises pious intentions more than works. Yet it should be noted that this very consolation contains a reproach, when it is said: “From the year before.” They had done good indeed, but tardily, and therefore the master praised this not without reproof. For he is a physician; he applies medicine to the wound, which both soothes what has been cleansed and stings what is found to be rotten. But by tolerating and preaching, he completed what he had begun. And by the wondrous virtue of longsuffering he softened the hardness of his disciples to the bowels of mercy, because the length of the gate rose up into height. But we who are weak are not fit to imitate the longsuffering of such great meekness, because clearly we are the pavement, and we lie despised in our own conduct.

Behold, while I speak of the two leaders of the heavenly army, the martyr Stephen also comes to mind, who, when seized for the name of his Creator and brought into the midst of his persecutors, stood undaunted, taught with confidence, and from zeal for truth strongly rebuked his persecutors, saying: “You have always resisted the Holy Spirit.” And when they ran to get stones and killed him with stones, kneeling down he prayed for those same persecutors, saying: “Lord, do not hold this sin against them.” What virtue is this, then, to burn so with zeal that he would confidently speak reproaches of their faithlessness to those by whom he was held; and to love so much that even in death he would pray for those by whom he was being killed? Indeed, he so burned with zeal as if he had no meekness at all; and he so persisted in meekness in love for them as if he had no fervor against them at all. Let us consider amid these things where the guilt of our conscience lies. For who among us, if he has received even a verbal insult from a neighbor, does not immediately return the insult, is not thoroughly disturbed, does not burst forth into hatred, does not forget the commandment of love? But blessed Stephen was able to do this through the grace of almighty God, because rising to the height he was a gate. We wretched ones cannot imitate this by our own strength, because we lie far below like pavement.

But what do we say of our admiration in the life of the saints, when even the ancient fathers themselves, considering the life of the holy Church’s preachers, greatly admired them? Did not the Psalmist admire their life when he said: “But to me Your friends are exceedingly honored, O God, their principality is exceedingly strengthened”? Ask the Gospel about which of His friends he speaks this, in which the Truth says to the preachers: “You are My friends.” Isaiah also, looking upon their life, said: “Who are these who fly as clouds, and as doves to their windows?” Rightly indeed are the holy preachers called clouds, because they rain with words and flash with miracles. They are also said to fly like clouds, because even while living on earth they were beyond the earth through everything they did. Whence also it is said through a certain cloud: “For though we walk in the flesh, we do not war according to the flesh.” For the earlier fathers used marriages, begot children, possessed property, and attended to the cares of family affairs. But foreseeing these men already through the spirit of prophecy—that they would abandon possessions, not desire marriages, not beget children, seek nothing on earth, possess nothing—they name them not as men walking upon the earth, but as clouds flying. For they fly because in their mind they contemplate the things that are heavenly. They almost do not touch the earth because they desire nothing in it. And they are like doves at their windows because through the spirit of their gentleness they covet nothing in this world through their eyes. Let us therefore consider how great is the height of these gates of the spiritual building, which even the spiritual fathers admire. How much therefore is it necessary for us to be humbled in admiration of them, we who are the pavement? But since under the designation of length we have heard of the height of the gates, now let us learn something of their width. — Homilies on Ezekiel, Book 2, Homily 6

Ezekiel 40:19

Gregory the Dialogist: In these words, if we understand the gate as the entrance by which we enter into the knowledge of the Lord, the lower gate is faith, while the inner court is contemplation. Moreover, the lower gate has width in its face, because clearly faith through the amplitude of its charity has that operation which is seen by neighbors. When we observe this being carried out strongly by those who are more perfect, we who are constrained in good actions receive through them examples of great operation. And each holy action becomes for us, as it were, a certain width of the journey, which previously was a narrowness of difficulty. The inner court also has a front, because the contemplative life through certain signs of desires and groans shows how much it sees within, which it loves so greatly. Moreover, the number ten multiplied by itself rises to one hundred. Hence rightly through one hundred great perfection is designated, just as the Truth says of the elect: Everyone who leaves house, or brothers, or sisters, or father, or mother, or wife, or children, or fields for my name’s sake, shall receive a hundredfold, and shall possess eternal life. For no holy person abandons earthly things in order to be able to possess them more abundantly in this world, because whoever leaves earth with earthly eagerness does not leave earth but seeks it. Nor will one who abandons one wife receive a hundred; but through the number one hundred perfection is designated, after which eternal life is also promised, because whoever despises temporal and earthly things for God’s name both receives here perfection of mind, so that he no longer desires what he despises, and in the age to come arrives at the glory of eternal life. Therefore he receives a hundredfold what he gave, who receiving the spirit of perfection, does not need earthly things, even if he does not have them. For he is poor who lacks what he does not have. For he who not having does not desire to have, is rich. For poverty is in the want of the mind, not in the quantity of possession. For one who gets along well with poverty is not poor. Therefore the man measured the width from the face of the lower gate to the front of the inner court on the outside, one hundred cubits, because our Redeemer daily through masters and teachers measures the life of the faithful in the measure of perfection, either in the appearance of good work through faith, or in holy desires through contemplation.

For many seem to be established in faith and to work great things, but they are not measured at a hundred cubits, because through the very things they do they seek earthly glory. And some seem to be afflicted through abstinence, to persist in groaning; but their measure is by no means extended to a hundred cubits, because in those things which they do they seek favors from human judgment. Who therefore is the one who is measured by a hundred cubits, except he whose good work employs a right intention, so that in what he does he is not turned back toward desiring earthly gains or toward transitory praises?

Behold, for to show mercy to neighbors, to give away possessions, to bestow upon the needy with swiftness, is breadth in the face of the lower gate. But if in giving your own things you do not covet what belongs to others, if you do not seek earthly glory from that good work itself, you are rightly measured in the number one hundred, that is, in perfection. For he who seems to give his own things mercifully, and yet perhaps seizes the things of others violently, still does not know what the way of perfection is, nor has he understood from where one reaches toward perfection, because he has not found even its beginning. For he ought first to have plucked out desire from his mind, and afterward to give away what he rightfully possesses. Hence it is written: Turn away from evil and do good. For what good can there be in what he does, who has not yet turned away from evil? And there are some who, as has been said, abstain from food, mortify the flesh, yet if they are struck, they are recognized as panting after worldly glory. These show the front of the inner court, but they are not measured at one hundred cubits.

These therefore are in the number of perfection, of whom it is said by Paul: “Who have crucified their flesh with its vices and concupiscences.” And it should be noted that it is not said that these things are measured from within, but from without, because clearly our Redeemer, when through us He either approves or judges the deeds of men, measures not from within but from without. Hence He also says through the Gospel: “By their fruits you shall know them.” For when through what we see we recognize the spirit of the worker which we do not see, we measure from without either the breadth which is in the face of the lower gate, or the front of the inner court. For when we observe others giving alms, hastening to the afflicted, coming to the aid of the oppressed, seeking nothing of glory in this world, gaping after no gains of this world, and we see others subduing the flesh, persisting in tears, occupied with heavenly words, desiring nothing of transitory honor, what else ought we to do but believe them to be perfect, esteem them holy? Therefore, because through what we behold we see them to be perfect, we measure their life from without by a hundred cubits.

And because many in Judea, and indeed most among the Gentiles, arrived at this summit of perfection, rightly it is added: “To the East and to the North.” For the Jewish people is rightly called the East, from whose flesh He was born who is called the Sun of justice. Of whom it is said through the prophet: “But to you who fear the Lord, the Sun of justice shall rise.” By the North, however, the Gentiles are figured, who long lay torpid in the cold of their unbelief, and in whose heart he reigned who, as the prophet attests, said within himself: “I will set my throne in the North.” Therefore, since almighty God incarnate made some perfect ones from Judea and other perfect ones from the Gentiles within the holy Church, He measured a hundred cubits not only to the East, but also to the North.

But because under the name of the North a discourse about the Gentiles has arisen, it is pleasing to consider how greatly the tender mercies of our Creator have been poured out upon us. For we all came from the Gentiles. Our ancient ancestors served wood and stones, and, abandoning God by whom they were made, they venerated gods whom they themselves made. But we, through the grace of almighty God, have been led forth from darkness into light. Let us therefore recall from what darkness we came, that we may give thanks for the light we have received. For he does not understand divine mercy who is not mindful of his own misery. Hence also it is said to God through the Psalmist: “Make your mercies wonderful, O Lord, you who save those who hope in you.” For then the mercies of God become wonderful to us, when our miseries are recalled to our memory, because, remembering what we were, we understand to whom we owe what we are. Let us therefore sing with joy to our Creator, because we have shaken off the yoke of servitude to creation from the neck of our mind. Let us rejoice that what was said through Isaiah has been fulfilled in us: “And the bridle of error that was in the jaws of the peoples shall be a song for you, like the voice of a sanctified solemnity.” For the bridle of error had bound the jaws of the peoples, when the Gentiles, bound by the error of idols, knew not how to give the praise of confession to the true God. But this very bridle of error has now been turned into a song for us, since rejoicing we sing psalms and chant: “All the gods of the nations are demons, but the Lord made the heavens.” And again: “The idols of the nations are silver and gold, the works of human hands: they have mouths, and shall not speak; they have eyes, and shall not see; they have ears, and shall not hear; they have nostrils, and shall not smell; they have hands, and shall not feel; they have feet, and shall not walk.” We therefore who say these things in psalm to the almighty Lord have made the very bridle of our error, which had bound our mouths from the praise of God, a song to the true Lord. And well is it said: “Like the night of a sanctified solemnity,” because while we render the praise of confession to God, we rejoice in a sanctified solemnity. Let us therefore respond in our conduct to the so great mercy of our Redeemer, and we who have known the light, let us turn away from the darkness of wicked works.

I ask, what is there now in this world that gives pleasure? Everywhere we see grief, from all sides we hear groans. Cities have been destroyed, fortifications have been overthrown, fields have been depopulated, the land has been reduced to solitude. No inhabitant remains in the fields, almost no dweller remains in the cities; and yet even these small remnants of the human race are still struck daily and without cease. And the scourges of heavenly justice have no end, because even amid the scourges the sins of conduct have not been corrected. We see some led into captivity, some mutilated, some killed. What is there, therefore, that gives pleasure in this life, my brothers? If we still love such a world, we love not joys but wounds. And we see what Rome herself has become, she who once seemed to be the mistress of the world. Worn down manifold by immense sorrows, by the desolation of citizens, by the assault of enemies, by the frequency of ruins; so that in her we see fulfilled what was said against the city of Samaria through this same prophet long before: Set on the pot, set it on, I say, and pour water into it, and gather its pieces into it. And a little later: Its cooking has boiled over, and its bones have been thoroughly cooked in its midst. And again: Heap up the bones, which I will burn with fire: the flesh will be consumed, and the whole composition will be cooked, and the bones will waste away. Also set it empty upon the coals, that it may grow hot and its bronze may melt. For the pot was set on for us when this city was established. Then water was poured into it and its pieces were gathered together, when peoples flowed together to her from all sides, who like boiling water would seethe with the activities of the world, and like pieces of flesh would melt in that very heat. Of which it is well said: Its cooking has boiled over, and its bones have been thoroughly cooked in its midst, because first indeed the pursuit of worldly glory burned intensely hot in her, but afterward that very glory failed along with its followers. For by the bones the powerful of the world are signified, while by the flesh the common people are designated, because just as flesh is supported by bones, so the weakness of the peoples is governed by the powerful of the world. But behold, now all the powerful of this age have been taken away from her; therefore the bones have been cooked out. Behold, the peoples have failed, her flesh has melted away. Let it be said therefore: Heap up the bones, which I will burn with fire; the flesh will be consumed, and her whole composition will be cooked, and the bones will waste away. For where is the senate? Where now is the people? The bones have wasted away, the flesh has been consumed, all the pride of worldly dignities in her has been extinguished. Her whole composition has been cooked out. And yet even we few who remain are still pressed daily by swords, still by innumerable tribulations daily. Let it be said therefore: Also set it empty upon the coals. For since the senate is gone, the people have perished, and yet in the few who remain sorrows and groans are multiplied daily, Rome now burns empty. But why do we say these things about people, when, as ruins multiply, we see even the buildings themselves being destroyed? Hence it is fittingly added concerning the city now empty: Let it grow hot and let its bronze melt. For now even the pot itself is being consumed, in which previously both flesh and bones were consumed, because after the people have failed, even the walls are falling. But where are those who once rejoiced in her glory? Where is their pomp? Where is their pride? Where is their frequent and immoderate joy?

In her was fulfilled what is said through the prophet against destroyed Nineveh: Where is the dwelling of the lions, and the feeding place of the young lions? Were not her leaders and princes lions, who, running through the various provinces of the world, seized plunder by raging and killing? Here the young lions found their feeding place, because boys, adolescents, worldly youths, and the sons of worldly men rushed together here from everywhere, when they wished to advance in this world. But now behold, she is desolated, behold, she is crushed, behold, she is oppressed with groans. Now no one runs to her in order to advance in this world; now no powerful and violent man remains who might seize plunder by oppressing. Let us therefore say: Where is the dwelling of the lions, and the feeding place of the young lions? What happened to her we know was said through the prophet concerning Judea: Enlarge your baldness like the eagle. For the baldness of a man usually occurs only on the head, but the baldness of an eagle occurs over the whole body, because when it has grown very old, its feathers and plumes fall from all its limbs. Therefore she enlarges her baldness like an eagle, because she has lost her feathers, she who has lost her people. The feathers of her wings also fell, with which she was accustomed to fly to prey, because all her powerful men have perished, through whom she seized the things of others.

But these things which we say concerning the destruction of the city of Rome, we know to have been done in all the cities of the world. For some places have been desolated by plague, others consumed by the sword, others tortured by famine, others swallowed up by gaping chasms of the earth. Let us therefore despise with our whole soul this present age, whether extinguished or not; let us end our desires for the world at least with the end of the world: let us imitate the deeds of the good as much as we can. For in the East and the North there are many who are measured at a hundred cubits for the perfection of their life. For from Judea and from the Gentiles, as has been said, they have grown to the summit of holiness. Although by the East and the North the just and sinners can also be understood. For the just are not undeservedly called the East, who, as they were born in the light of faith, have persisted in innocence. But by the North we rightly understand sinners, who, having fallen away through coldness of mind, have grown numb under the shadow of their sin. But because the mercy of almighty God recalls even such persons to repentance, washes them with compunction and tears, enriches them with virtues, and raises them up even to the glory of perfection, a hundred cubits are measured not only toward the East, but also toward the North, since together with the just, sinners also come to perfection through gifts and repentance, by the bounty of our Lord Jesus Christ, who with the Father and the Holy Spirit lives and reigns as God through all ages of ages. Amen. — Homilies on Ezekiel, Book 2, Homily 6

Ezekiel 40:20

Gregory the Dialogist: Readers must exercise great discernment, so that when any single word is used in sacred Scripture, it is not believed to always signify one and the same thing—just as sometimes “sun” is taken in a good sense, and sometimes in a bad sense. For by the name of sun, sometimes our Redeemer Himself is signified, and sometimes persecution. For as the Book of Wisdom attests, the impious in hell will say: “We have erred from the way of truth, and the sun of justice has not shone upon us.” And concerning the seeds that were cast, the Lord says: “When the sun rose, they withered”—because, that is, when persecution arose, the words of preaching dried up in the hearts of the reprobate. Likewise, “lion” signifies the Lord. Hence it is written: “The lion of the tribe of Judah has conquered.” Yet by the name of lion, the likeness of the devil is also expressed, as is said by the first pastor: “Your adversary the devil, like a roaring lion, goes about seeking whom he may devour.” Likewise, by the name of ox, a wise person is designated. Hence it is written: “You shall not yoke together an ox and a donkey”—that is, you shall not join a wise person with a fool in preaching. Yet by “ox” a fool is also figured, as is said of one who has been captured in shameful love: “Immediately he follows her, like an ox led to slaughter”—that is, like a fool being dragged to death. I have said these things, therefore, lest—because I have explained that a gate can signify the Lord, or preachers, or sacred Scripture, or faith—wherever “gate” is read henceforth in this prophet, it be believed that it cannot signify something else. For when the prophet was speaking of one gate, faith was rightly understood, because there is one faith of all the elect. But when other gates are named, the mouths of preachers can be understood, through which true life is known, and through which one ascends to the knowledge of spiritual sacraments. For regarding the gate by which we said faith is signified, we should note that it is called “lower.” For while we are in this life, we are held as if placed in the depths, still kept below. And rightly is the lower gate faith, because it opens to us, placed on earth, the knowledge of God.

Of the gate which looked toward the way of the North of the outer court, those same things are repeated which were already said above concerning the other gate, and other things are added which the prophet had passed over in silence concerning the aforesaid gate. Therefore, in order that we may discuss more fully those things which have not yet been examined, we ought to repeat briefly what has already been said. For the gate looks toward the way of the North when any preacher recognizes the life of a sinner and opens to him the interior things of life through the word of preaching. This gate is called the gate of the outer court. For the outer court is the present life, in which everything that is done bodily is also seen bodily. This gate is measured both in length and in breadth, because when a sinner is led to the faith, it is necessary that his teacher consider how much he advances in the length of hope or how much in the breadth of charity from his admonition. For he who is converted to God, if he still hopes for the good things of the present life, does not have length, because the life in which he has placed his hope is short. If he is confined by the desire for earthly things and still by hatred of his neighbor, he does not have breadth, because he does not know how to despise passing things or to expand himself in love of neighbor. But when anyone who has been converted hopes with longsuffering for the joys of eternal life, bears the troubles of his neighbors with charity, and despises coveting what he does not have—the gate has length and breadth, because the glory of the preacher is the progress of the hearer. Whence it is said to certain ones through the great preacher: “My joy and my crown.” And again: “Behold, now I live, if you stand in the Lord.” And again: “What is our hope or joy? Is it not you before the Lord?” Therefore the length and breadth of the gate is that which looks toward the North, because when a preacher has converted to the faith any unbeliever who was torpid in the coldness of his sin, through the fact that he stretches him out in the length of hope and expands him in the amplitude of charity, he makes his glory his own. — Homilies on Ezekiel, Book 2, Homily 7

Jerome: (Verse 20, 21.) He also measured the gate of the outer court that faced north, both in length and width. It had three rooms on each side, and its front and vestibule were the same size as those of the gate that faced east. The gate was fifty cubits long and twenty-five cubits wide, and its windows, vestibule, and carvings were all the same size as those of the gate that faced east. There were seven steps in its ascent, and a vestibule before it. And there was a gate of the inner court opposite the gate to the north and east. And it was measured from gate to gate, one hundred cubits. Seventy: And he brought me to the north gate and behold, a gate facing the outer court. And it was measured, its length and its width, with its three sides here, and three there, and its threshing floor, and its rooms (which it did not have in Hebrew) and its palm tree. And it was made in the measurement of the gate facing east: its length was fifty cubits, and its width was twenty-five cubits. And its windows and palm trees were like the gate that faced east. And it had seven steps leading up to it, with palm trees on the inside. And the inner gate of the courtyard faced the gate of the north (which is not mentioned in Hebrew, like the gate that faces east). And the courtyard was measured from gate to gate, a hundred cubits. What the Hebrew words “thee,” “elau,” and “elamoth” mean, we have already explained in more detail. But our translation will teach you their meaning in the present context. However, there was a man whose cord was in his hand, and also the gate of the outer court of the north, or he brought the prophet through the gate of the north to the outer court. In which it is to be considered that it is first introduced through the gate of the north, secondly, through the gate of the south, thirdly, through the gate of the east. For from the north evil flames are kindled upon the inhabitants of the earth. And it is clear that the one who dwells on the earth, and is not a stranger or a foreigner, is exposed to the spears of him who comes from the north, whose spears are on fire, which, according to the Apostle, are extinguished by the shield of faith. And towards the North, the outer courtyard is called; but towards the South, that is, towards the South, it is not outside, but inside. For the Scripture says: And he brought me to the inner court by the South gate, which is also found written in the Eastern courtyard. For the first one entered with power, trampling underfoot the North, and by the fiftieth and twenty-fifth number, reached the top of the hundredth; then he was brought in to the South side, and expelled the cold of the North: and then he reached perfect power, that is, the Eastern gate, where the sun of justice rises, and through which only the high priest enters. And this must be noted, that while there are four cardinal directions, the western gate is not mentioned, about which it is written in the beginning of the sixty-seventh psalm: Make a way for Him who ascends in the West, the Lord is His name (Psalms 7:5); so that after we prepare a way for the Lord and fulfill what John the Baptist proclaims in the wilderness: Prepare the way for the Lord, make straight His paths (Matthew 3:3), we may be able to hear what is said in the last part of the same psalm: Sing to God, sing praises to the Lord, who ascends above the highest heavens to the East (Psalms 68:33). But what is said about the three chambers in this passage, three on one side and three on the other, teaches us that both the letter and the spirit, as well as understanding in both literal and figurative sense, pertain to the sacraments of the Trinity. And what is said about the front and the vestibule according to the measurement of the previous gate signifies the Eastern gate, which is called ‘first’ not in order but in merit. And it had, it says, fifty cubits in length and twenty-five in width, so that eternal rest might be demonstrated after fifty weeks following seven weeks: extending during the day of resurrection to the kingdoms of heaven, in which true rest is found. But in twenty-five, of which number we spoke earlier, let the measurement of the five senses be preserved through the five orders of the square, of which one is adapted to length and another to width, so that in length there may be rest and delight of a more sacred knowledge; in width, a demonstration of present things that pertain to the senses. And it is inferred: And its windows, and vestibules, and sculptures, or as the Seventy added, palm trees, were according to the measurement of the gate that looked towards the East, this is subtly indicated, that whoever is positioned at the entrance of virtues, enters three and three chambers, recognizes the front and vestibule of the measurement of the previous gate, comes to them, and sees what has been most abundantly received in the Eastern gate. Furthermore, what follows: And there was a seven-step ascent, and a vestibule before it, or within it, this has the meaning that through the seven steps of the week, and the lamps that are lit from the face of the North, and the Jewish ceremonies to which God gave commandments that are not good, and the justifications in which they do not live, we ascend to higher things and to its vestibule, that is, to the gates, for which the Seventy Elamites translated. The vestibule before the gate is both interior and exterior. Not only is there one gate to the North, which is called the outer gate, but there is also another inner gate, which resembles the Eastern gate, as the Seventy have clearly stated. And the inner gate of the court faces the gate to the North, just as the gate that faced the East. And the distance from the outer gate to the inner gate of the same North is one hundred cubits, so that by means of these steps and measurements, we may be able to reach the inner gate by departing from the outer gate, as has been said in the explanation of the numbers. — Commentary on Ezekiel

Ezekiel 40:21

Gregory the Dialogist: And because in the knowledge of the Holy Trinity hearers advance from the word of preaching in love of the same Trinity, this same gate has three chambers on one side and three on the other, because everything that the Creator speaks concerning the Trinity through the New Testament, He also shows from the Old Testament. And the heart of hearers advances in love of the heavenly fatherland, so that the soul clinging to God may sit as a bride with the bridegroom in a certain chamber already, and turn itself completely away from earthly desires.

Or certainly, as was said far above, because there are three orders of those living well, namely of the good married, the continent, and the preachers, and because some even placed in marriages long for the heavenly fatherland with love, while others through hope of eternal joy even mortify the flesh, and flee all earthly activities, and scorn to be entangled in the care of this world, while others both despise earthly goods and preach the heavenly joys which they have come to know, what are these if not chambers in the spiritual building, in whose thought and meditation the soul is joined to the heavenly spouse? Because the Church from the Gentiles not only has these three orders of the good, but also the Synagogue once had them, while a great multitude of spiritual persons ardently awaited the grace of the Redeemer, the gate of the heavenly building has three chambers on this side and three on that side, because every preacher, when he summons his hearer to the heavenly fatherland, demonstrates that both new and old fathers longed with heavenly desire. For examples often pierce more than words of reasoning; and when the preacher says what kind of persons others were in marriage, or in continence, or in preaching regarding love of almighty God in the New Testament, or what kind others were in the Old, the gate which speaks shows that it has three chambers on each side. This gate also has a front, because there are in the preacher’s life open works which are seen. It also has a vestibule before the front, because before he introduces good works, he preaches faith, through which the soul coming humbly may be lifted up to the height of good actions. All of which are according to the measure of the former gate, according to what is added: “That he measured its length at fifty cubits, and its width at twenty-five cubits.”

You remember that I have said these things more extensively above. For we said that rest is signified by the number fifty, because the fiftieth year was given to the ancient people for rest, since it was called the jubilee; and the number seven, through which this entire time unfolds, multiplied seven times leads to forty-nine. To this a unit is added, because eternal rest is perfected in the contemplation of the One. Therefore the same number fifty is for us in length, because one cannot arrive at that rest unless one can now patiently extend one’s hope toward it. For since we are called to eternal rest through the number fifty, this also instructs us completely: that in the tabernacle ten curtains were commanded to be made, which would have fifty loops each, and fifty golden rings on the side and at the top. For the curtains of the tabernacle are all the saints who advance in the adornment of Holy Church from the diverse colors of virtues. They both veil the interior things and adorn the exterior things in every way, because their life, insofar as it is seen, is an ornament; and their understanding is hidden within, while the heavenly things which they keep in mind and cannot express are in some way veiled in them. Rightly there are ten curtains, because through the keeping of the Decalogue the very hearts of the saints have progressed. The hyacinth-colored loops of the curtains were commanded to be made fifty in number. Hyacinth has the appearance of the sky. Therefore the loops of the curtains are the heavenly precepts, by which souls are bound, so that lifted up from lower things they may hang above. These loops indeed have golden rings, namely understanding shining with true wisdom. This understanding, because it ought to be circumspect in all things and fortified by the vigilance of cautious solicitude, is rightly designated by rings.

And it should be noted that loops or rings are commanded to be made on the side and at the top of the curtains, because heavenly precepts and spiritual understanding ought not only to suspend us upward in the love of God, but also to unite us with our neighbor in charity. For in that we love our Creator, we hang in the air, as it were, by the upper loops. But in that we love our neighbors as ourselves, we have loops and rings on the side, so that the curtains of the tabernacle, that is, the souls of the faithful, may be joined together through charity and not divided through discord. Hence here also, after the length of fifty cubits, the width of twenty-five cubits is immediately added, which width indeed pertains to love of neighbor. For it expands itself into love of the brethren and exercises toward them every good work that it can. Moreover, all the good works that are done bodily are performed through the five senses of the body, namely through sight, hearing, touch, taste, and smell. The number five multiplied by itself arrives at twenty-five, because good works, when they have begun to be done, stir up the mind through fervor to increase, and are multiplied through themselves. Hence they also create breadth for the mind, so that it may not be narrow through lukewarmness, but expanded in good actions through charity. For all sluggishness of lukewarmness is narrowness, but all kindness of charity is great breadth. For even if resources are lacking that might perhaps be offered to a needy neighbor, the substance of good will is ample, which suffices for the reward of the kingdom, as it is written: “On earth peace to men of good will.” — Homilies on Ezekiel, Book 2, Homily 7

Jerome: After seven weeks, there are fifty days designated for eternal respite, stretching from the day of the resurrection to the kingdom of heaven, in which there is true respite. — COMMENTARY ON Ezekiel 12:40.20-23

Ezekiel 40:22

Gregory the Dialogist: “And its windows, and its vestibule, and its carvings were according to the measure of the gate which looked toward the East; and its ascent was of seven steps, and the vestibule before it.”

All these things have already been discussed more extensively above, and therefore the discourse should not be delayed with a lengthy exposition. However, this must be especially noted: that the gate toward the North is said to have all the same things that the gate toward the East has, namely the windows of contemplation, the vestibule of humility, and the carving of good works. For all who have persevered in innocence because they were born to God in their conversion have the gate toward the East, because the entrance to the heavenly kingdom lies open to them from the light they received. And all who, having later fallen into sins, were weighed down by the coldness of their torpor, but who, when they return through penance, grow warm again toward love of the heavenly homeland, have the gate toward the North, because for them also, after the coldness of their sin, the entrance to the heavenly kingdom lies open through mercy. Therefore the gate toward the North is said to have the same things that the gate toward the East has, because converted sinners are enriched with virtues just as those are rich who avoided falling into sin. Hence also by the voice of the Psalmist it is said through the Lord: “I ate ashes like bread,” because He receives the penitent just as He does the righteous. For it is written concerning sinners: “They would have done penance long ago in sackcloth and ashes.” Therefore ashes are eaten like bread when a sinner is recalled through penance to the grace of his Creator just like an innocent person. Therefore the gate toward the North has windows, has a vestibule, has carvings, because when a sinner is led back to life after his faults, he often receives the light of contemplation, and from the very memory of his iniquity he gains the grace of great humility and also the efficacy of good works, so that everything that is commanded to be done appears as if carved in his life. “Its ascent was of seven steps, and a vestibule was before it.”

The gate is ascended by seven steps, because through the sevenfold grace of the Holy Spirit the entrance to heavenly life is opened to us. Isaiah, enumerating this sevenfold grace in our very Head, or in His body, which we are, says: “The spirit of wisdom and understanding shall rest upon Him, the spirit of counsel and fortitude, the spirit of knowledge and piety, and the spirit of the fear of the Lord shall fill Him.” Speaking of heavenly things, he numbered these steps by descending rather than ascending, namely: wisdom, understanding, counsel, fortitude, knowledge, piety, fear. And since it is written, “The fear of the Lord is the beginning of wisdom,” it is without doubt established that one ascends from fear to wisdom, but does not return from wisdom to fear, because indeed wisdom possesses perfect charity. And it is written: “Perfect charity casts out fear.” Therefore the prophet, because he was speaking from heavenly things down to the lowest, began rather from wisdom and descended to fear. But we who strive from earthly things toward heavenly things, let us enumerate those same steps by ascending, that we may be able to arrive from fear to wisdom. For in our mind the first step of ascent is the fear of the Lord; the second, piety; the third, knowledge; the fourth, fortitude; the fifth, counsel; the sixth, understanding; the seventh, wisdom. For the fear of the Lord exists in the mind. But what kind of fear is this, if piety is not with it? For he who knows not how to show mercy to his neighbor, who pretends not to share in his tribulations, his fear is nothing before the eyes of almighty God, because it is not raised up to piety. But often piety is accustomed to err through disordered mercy, if perchance it spares what ought not to be spared. For sins that can be struck by the fires of hell must be corrected by the rod of discipline. But disordered piety, when it spares temporally, drags one down to eternal punishment. Therefore, that piety may be true and ordered, it must be raised to another step, that is, to knowledge, so that it may know what to punish by judgment and what to forgive by mercy. But what if someone knows what he ought to do, yet lacks the strength to do it? Therefore let our knowledge grow to fortitude, so that when it sees what must be done, it can do this through strength of mind, lest it tremble with fear and, collapsed by dread, be unable to defend the good things it perceives. But often fortitude, if it is improvident and less circumspect against vices, falls into ruin by its very presumption. Therefore let it ascend to counsel, so that by foreseeing it may fortify everything it can do boldly. But there cannot be counsel if understanding is lacking, because he who does not understand the evil that burdens the doer, how can he strengthen the good that helps? And so let us ascend from counsel to understanding. But what if understanding watches with great sharpness, yet knows not how to moderate itself through maturity? Therefore let one ascend from understanding to wisdom, so that what understanding discovers keenly, wisdom may arrange with maturity. Because therefore through fear we rise to piety, through piety we are led to knowledge, through knowledge we are strengthened to fortitude, through fortitude we strive toward counsel, through counsel we advance into understanding, through understanding we arrive at the maturity of wisdom, we ascend to the gate by seven steps, through which the entrance to spiritual life is opened to us.

But it is well said that the vestibule was before it, because unless one first has humility, he does not ascend to these steps of spiritual gifts, as it is written: “Upon whom shall my spirit rest, if not upon the humble and quiet one, and the one trembling at my words.” Concerning which it is said through the Psalmist: “He disposed ascents in his heart in the valley of tears.” For a valley is a low place, and every sinner, while he humbly afflicts himself in tears in his heart, advances through the ascent of virtues. Who again says: “He sends forth springs in the valleys,” because almighty God bestows the gifts of spiritual grace upon the humble.

The vestibule can also be understood as faith. For faith itself comes before the steps and the gate, because we first come to faith so that afterward we may enter the access to heavenly life through the steps of spiritual gifts. For one does not come to faith through virtues, but through faith one attains to virtues. For Cornelius the centurion, whose alms before baptism were praised by the testimony of an angel, did not come to faith through works, but came to works through faith. For to him also it is said through the angel: “Your prayers and alms have ascended in the sight of God.” For if he had not believed in the true God even before baptism, whom was he praying to? Or how had almighty God heard him, if he was not asking to be perfected in good things by Him? Therefore he knew God the Creator of all things, but he did not know that His almighty Son had become incarnate. For he could not have done good things unless he had first believed. For it is written: “Without faith it is impossible to please God.” Therefore he had faith, whose prayers and alms were able to please God. But through good action he merited to know God perfectly and to believe the mystery of His incarnation, so that he might arrive at the sacraments of baptism. Therefore through faith he came to works, but through works he was strengthened in faith. And so the vestibule is before the steps, because he who first believed, he himself afterward ascends by the steps of the virtues to the access of the gate. — Homilies on Ezekiel, Book 2, Homily 7

Ezekiel 40:23

Gregory the Dialogist: “And the gate of the inner court opposite the gate to the North and to the East.”

In this place “contra” [against/opposite] is placed not for opposition, but for straightness; for the gate of the inner court was shown to be positioned such that the gate of the North and of the East extended to it by a straight approach. What therefore does it mean that the inner gate is shown positioned in a straight path opposite the gate of the East and of the North, except that it is openly given to understand that whether to the Jewish or Gentile people, or to the righteous and to sinners, but those converted after sins, the entrance to the heavenly kingdom is equally opened? For the mercy of our Creator is abundant. And the inner gate looks not only upon the gate of the East, but also of the North, because the joys of the inner court are opened not only to those who remain in innocence, but also to sinners condemning their sins through penance, so that they may recognize the ineffable mysteries of the heavenly homeland, thirsting by recognizing, running by thirsting, arriving by running. He who said knew these secrets of inner joy: “My soul has thirsted for the living God, when shall I come and appear before the face of God?” The preacher of the Gentiles was yearning for this entrance to the heavenly kingdom when he said: “I desire to be dissolved and to be with Christ.” The bride who said knew these secrets of hidden exultation: “My beloved put his hand through the opening, and my belly trembled at his touch.” For the beloved puts his hand through the opening when our Lord strikes our soul by his power through subtle understanding. And the belly trembles at his touch, because our weakness, through being touched by the understanding of heavenly joy, is disturbed by its very exultation, and there arises fear with gladness in the mind, because it now senses what it loves concerning heavenly joy, and yet fears lest it not receive what it barely and faintly senses. What therefore remains except that all who recognize those joys of the heavenly homeland should direct themselves to the course of the life of perfection? Whence here also is fittingly added: “And he measured from gate to gate one hundred cubits.”

The number one hundred, because it is produced by ten times ten, we have already said above is perfect. Therefore, he who sees the entrance of the inner court must necessarily run through the life of perfection, and arrive from the gate of beginning to the entrance of consummation. Let the inner court therefore be measured, which extends from the outer gates to the inner gate, at one hundred cubits, so that he who has begun to enter by loving may have the breadth of perfection in mind, so that in him whom he loves neither adversities may constrain him nor prosperities exalt him, but, despising all transitory things, until he arrives at the secret joys, he may run through the court of perfection. For there are many who have already entered the entrance of the outer gate by seven steps, according to a certain manner of heavenly dispensation: humble through the fear of God, merciful through the pursuit of piety, discerning through knowledge, free through strength of mind, cautious through counsel, prudent through understanding, mature through wisdom; but, still bound by certain necessities, they serve the cares of this world, and where they have already for the most part shaken off their mind, there they are still held unwillingly. And while they bear the burdens of earthly occupation imposed upon them, they are less exercised in the heavenly precepts. There is no leisure to yearn from the depths of their heart for the eternal homeland; their very desires in some way grow weak in them, because indeed, hindered by temporal cares, it is not permitted to love the true joys that they have come to know as much as they would wish. These often shake off the yoke of the world from the neck of their mind, abandon all things, lay down the burdens of earthly care, and in order to open more widely the bosom of their soul to heavenly desire, they seek a secluded life, and intent on holy prayers, devoted to sacred meditations, they afflict themselves with daily weeping, and melt the oldness of their heart in the fire of love, and renew themselves by kindling themselves toward heavenly joy. These often, enkindled in their very desire, now long to depart from the flesh, and do not wish to return to the present life after weeping. But nevertheless they are delayed, so that their deferred love may profit from its very deferral, and may grow with ardent desire as if for what is denied. Thus in the region of the Gerasenes, he who had been freed from the legion of demons already wished to go with the Lord, but nevertheless it is said to him: “Return to your house, and tell how great things the Lord has done for you.” Thus the bride in the Song of Songs, anxious with holy desires, speaks, saying: “In my little bed through the nights I sought him whom my soul loves. I sought him, and did not find him.” For she seeks the beloved in her little bed, when in that very rest and leisure which she desires, the soul now longs to see the Lord, now desires to go out to him, now yearns to be free of the darkness of the present life. But she seeks him and does not find him, because although she desires with great love, it is still not granted to her to see him whom she loves.

Such minds of the saints, therefore, what else do they do in this desire except run from the outer gates through the inner court to the gate? It often happens to them that when they have seen themselves pierced with the great gift of heavenly grace, they now consider themselves perfect and think themselves obedient; but because there is no one who commands hard things, they believe themselves to be patient, but because no one strikes them through insults and adversities. And it frequently happens that they undertake spiritual ministry even unwillingly, and are led to the governance of the faithful. When they have been struck on all sides by great tribulations, troubled in mind, they find themselves imperfect, who when not struck believed themselves to be perfect. From this matter it comes about that they gather themselves to themselves, and silently blush at the reproach of their own weakness before themselves, and, strengthened from their very confusion, they set patience against adversities, and profit from tribulation, who previously in leisure grew sluggish from their very security. And they truly begin to be such as they previously thought themselves to be in vain. Therefore when these are carried from the outer gates all the way to the inner gate through the court of good zeal, this same court is measured in them at a hundred cubits, because by holy delay and exercise they daily advance toward perfection. For to advance daily in the mind through desires is, as it were, to measure the inner court at a hundred cubits. Therefore from the gates to the gate there are a hundred cubits, so that the very delay of living may be, as it were, a certain pause of going, through which one daily grows in virtues, so that one may arrive more perfectly at the inner entrance. — Homilies on Ezekiel, Book 2, Homily 7

Ezekiel 40:24

Gregory the Dialogist: “And he led me out to the way of the South, and behold a gate which looked toward the South; and he measured its front and its vestibule according to the measures above.”

All these things have already been said regarding the gate of the East and the North, and it is not fitting that we should repeatedly go over what we have already explained once and twice. Nevertheless, we must note that in the spiritual building one entrance opens to the East, another to the North, and another to the South. For just as sinners are designated by the cold of the North, so those who are fervent in spirit are designated by the Southern way, who, kindled by the heat of the Holy Spirit, grow in virtues as if in the noonday light. Let the gate to the East therefore stand open, so that those who have well begun the sacraments of faith, and have not afterward been submerged in any depth of vices, may arrive at the secret joys. Let the gate to the North stand open, so that those who after the beginning of warmth and light have fallen away into the cold and darkness of their sins may return to pardon through the compunction of repentance, and may know what is the true gladness of internal reward. Let the gate to the South stand open, so that those who are fervent in virtues through holy desires may daily penetrate the mysteries of internal joy through spiritual understanding. — Homilies on Ezekiel, Book 2, Homily 7

Jerome: (Verse 24 and following) ‘And he led me to the south gate, and behold, there was a gate that faced south. And its frontispiece and vestibule were measured according to the upper measurements, and its windows and vestibules all around were like the other windows. It had a length of fifty cubits, and a width of twenty-five cubits, and it was ascended by seven steps, and there was a vestibule in front of its doors, and palm trees were carved on it, one on one side, and the other on the other side in front of it.’ And the entrance of the inner court was on the south side, and it measured from entrance to entrance on the south side, one hundred cubits. And he brought me to the inner court by the south gate, and he measured the south gate according to the same measurements, its rooms, its doorway, and its vestibule, with the same measurements. And the vestibules all around the court were fifty cubits in length and twenty-five cubits in width. And a vestibule in a circular shape, with a length of twenty-five cubits and a width of five cubits. And its vestibule was towards the outer court, and its palm trees were on its front, and it had eight steps by which it was ascended. Seventy agree in the same words, except for thee, elau, elamoth, and elam, which in Hebrew is ulam. But thee is interpreted as threshold or front; elau, around it or supports; elamoth, entrance or vestibule; ulam is πρόπυλον, that is, before the doors. But what we have placed next to the Hebrew, that is, the vestibule or πρόπυλον, is not found in the Septuagint. But it should also be noted that in the southern gate it is not called a road according to the Septuagint, but simply ‘and he led me to the south,’ and behold, a gate that faced south. Therefore, through each entrance, Ezekiel, whose name means ‘God strengthens,’ is led. And from the northern gate, he goes to the southern gate, whose fronts, thresholds, τροπύλαια, or vestibules, and windows had similar measurements around, twenty-five cubits in length and five cubits in width. And it was ascended by seven steps, that is, to the southern gate and its vestibule, which is called elamoth, in front of its doors. Also, two carved palm trees, which we mentioned in the gate of the northern region. And let this be enough to remind you, that whatever is presented there, according to the more common understanding, that is, according to the literal sense, we understand at the south gate according to the spiritual sense. For in the same lines, both history and tropology run: but the former is lowly, the latter is sublime: the former clings to the earth, the latter soars to the heavens. And all things were filled with light around through the windows. For each problem has its own limits, and through them the light of faith enters the soul of the believer, especially if the length of his life has been extended to fifty years, that is, to the mystery of jubilee, and he is able to reach the breadth of a more divine understanding. In this latitude and on these streets, wisdom moves confidently, and with a lofty voice she exclaims: she climbs seven steps in order to reach the vestibule, and through the palms of her purpose and efforts, she holds eternal victory. And lest we think there is only one atrium to the south, it is said about the second atrium: And the entrance of the inner atrium is on the southern road: and it is measured from the entrance to the entrance on the southern road one hundred cubits; so that after a week and the sacraments of the old covenant, she may reach the good land and the grace of the Gospel. Not only is there a second atrium in the southern gate, but also a third, which is now called: ‘And he brought me to the inner atrium at the southern gate, and he measured the gate according to the upper measurements, etc. For each atrium has its own measurements and arrangement, and in these measurements there is a different grace, as we know the same things differently at the beginning, in progress, and at the end. However, what is not found in the Septuagint, and the vestibule, or πρόπυλον, around twenty-five cubits long and five cubits wide, seems to raise a question, because it was not placed in the ancient interpretation, how twenty-five cubits and five are placed after the progress of the third step.’ But it removes the ambiguity that follows: And its vestibule is towards the outer courtyard, and its palms are at the front; so that this courtyard, which had a length of twenty-five cubits and a width of five, belongs not to the inner courtyard but to the outer courtyard, so that the width of the former courtyard, that is, twenty-five cubits, is possessed by the length of the outer courtyard, and it holds a width of five cubits. These measurements, that is, twenty-five and five, we refer to the same senses, namely sight, hearing, taste, smell, and touch, which if we ascend to higher things, we double by fivefold and make them spiritual from carnal senses, as it is written: Lift up your eyes and see that the fields are already white for harvest (John 4:35), and: He who has ears to hear, let him hear (Luke 8:8). And: Taste and see, for the Lord is sweet (Psalms 33:8). And: We are the good fragrance of Christ to God among those who believe (2 Corinthians 2:15). And in the Epistle of John it is said: That which we have heard and seen, and our hands have touched, concerning the Word of life (1 John 1:1). And finally, in no way are only seven degrees sufficient in the northern region: but after seven, the number eight is added, as we move from the Synagogue to the Church, from the old covenant to the new, from earthly things to heavenly things. — Commentary on Ezekiel

Ezekiel 40:25

Gregory the Dialogist: “And there were windows in it and in the arches thereof round about, like those windows: the length was fifty cubits, and the breadth five and twenty cubits.”

Among these matters, however, it can be asked, since there are four parts of this world, why in this building of the outer court are not four but three gates mentioned? This would rightly have needed to be asked if the Prophet had seen a corporeal rather than a spiritual building. For the holy Church, that is, the spiritual building, has only three gates to reach the secret joys, namely faith, hope, and charity: one to the East, another to the North, a third to the South. For the gate to the East is faith, because through it the true light is born in the mind. The gate to the North is hope, because anyone placed in sins, if he has despaired of pardon, utterly loses mercy. Whence it is necessary that he who has been extinguished through his own iniquity may revive through hope of mercy. The gate to the South is charity, because it burns with the fire of love. For in the southern region the sun is raised on high, because through charity the light of faith is elevated in the love of God and neighbor. Therefore through three gates one proceeds to the inner court, because through faith, hope, and charity one arrives at the secret joys.

Another question also arises, why the gate of the inner court is said to be placed opposite the gate of the East and the North, while the fact that it opens toward the Southern gate is left unspoken. But because we have said that beginners are designated by the East and the fallen by the North, it was fitting that it be openly stated regarding either the beginners, for whom the sun is still in lukewarmness, or even regarding the fallen but returning through conversion, that the gate of the inner court lies open for them, so that he might make us certain about those concerning whom there could have been doubt. But this did not need to be said about the Southern gate, because no one is unaware that those who remain in virtues through fervor of spirit attain to the internal joys. For Aaron, at the people’s demand, had made an idol, and rightly there could be doubt about his life. Therefore Moses is not called holy, because he is known by all to be holy; and he calls Aaron the holy one of the Lord, so that he might remove from us doubt about his life. — Homilies on Ezekiel, Book 2, Homily 7

Ezekiel 40:26

Gregory the Dialogist: “And there were seven steps to go up to it, and the arches thereof were before them: and it had palm trees, one on this side, and another on that side, upon the posts thereof.”

What is the meaning of this, that earlier a painting of palms was on the fronts, but now carved palms are mentioned as being on the front? In the carving of stones, indeed, the works appear to be external. But, as we have already said above, the painting of palms is a display of signs. Now, however, carving of palms is spoken of, so that a demonstration of good works may be designated. For to those highest preachers themselves it is said: “Let them see your good works, and glorify your Father who is in heaven.” Therefore those who demonstrate that holy works have been impressed upon their life have carved palms on the front, because they already now show in their holy works how great a victory follows them in the future. Or certainly because we have said that faith is designated through the Eastern gate, hope through the Northern gate, but charity through the Southern gate, we must note that in the Eastern gate a painting of palms is reported, but in the Northern and Southern gates, carving is said to be, because it often happens that those who are still beginners do not yet exercise themselves in solid and great works; but those who return from iniquities to virtues are frequently exercised in great works, so that they may be able to cover their faults before the eyes of almighty God. And those who have already grown in virtues by the fervor of the spirit burn as it were like the South in holy actions. In the Eastern gate, therefore, there is painting, but in the Northern and Southern gates there is carving, because the sign of victory which is shown in beginners is already held more solidly and more firmly in those who are returning and in those who are fervent.

It must also be noted with great importance what is said: “on this side and that.” For all of us who strive toward the entrance of life must have the palm both on the right and on the left side. For what is said “on this side and that” signifies each side. Therefore, he has the palm on the right whom prosperity does not exalt; he has the palm on the left whom adversity does not cast down. Paul carried the palm as if from each side when he said: “Through the weapons of righteousness on the right and on the left, through glory and dishonor, through ill repute and good repute, as deceivers yet true.” Adversity did not break him, prosperity did not lift him up into swelling of mind. Therefore he bore the palm on this side and that, because he remained both strong in adversity and humble in prosperity. For whoever is exalted by prosperity does not know how to have the palm on the right side. Whoever is broken in adversities does not know how to carry the palm on the left side. Therefore, in order that the palm may be borne on the forehead on this side and that, there must always be present in our minds both confidence in adversity and fear in prosperity, lest either adversity drag us into despair or prosperity lift up the soul into self-confidence. Hence it is that the same outstanding preacher said: “I know both how to be humbled, and I know how to abound; everywhere and in all things I have been instructed. Both to be satisfied and to hunger, and to abound and to suffer want—I can do all things in Him who strengthens me.”

Is it then, brethren, some skill to be humbled and to abound, to be filled and to hunger, to abound and to suffer want, that so great a preacher would suggest he knows these things as something great? It is entirely a skill, and a wonderful knowledge of discipline, which must be learned by us with the whole effort of our heart. For he who is not broken by his want, who is not drawn back from the giving of thanks, who is not kindled into desire for temporal things, knows how to be humbled. For in this place the Apostle calls being humbled suffering want. For immediately he adds the contrary: “I know also how to abound.” For he who is not puffed up by things received, who does not twist them to the use of vain glory, who does not possess alone what he has received, but mercifully divides it with the needy, knows how to abound. He who does not use food received for the gorging of the belly, but for the restoration of strength, nor gives more to the flesh than necessity demands, knows how to be filled. He who tolerates lack of food without murmuring, nor for the necessity of sustenance does anything by which the soul might incur the snare of sin, knows how to hunger. He therefore whom neither pride lifts up in abundance, nor desire provokes in necessity, knows how to abound, knows how to suffer want. When he immediately added, “I can do all things,” lest we should believe these to be words of boasting, he added in what, “In him who strengthens me.” Behold, a branch has gone forth on high, but because it held itself in the root, it remained in greenness. For rising on high it would have withered, if it had separated itself from the root. For he attributes nothing to himself, because he confesses that he can do all things not in himself, but in him who strengthens him. Therefore on this side and on that the outstanding preacher has the palm, whom neither abundance draws to pride, nor want drags to avarice.

Let us learn, therefore, brothers, to give thanks not only in prosperity but also in adversity. For out of his loving-kindness our Father has become our creator, and he nourishes us as adopted sons for the inheritance of the heavenly kingdom. And he not only refreshes us with gifts but also instructs us with chastisements. Let us learn, therefore, to abound, so that we may share with the needy all that we have received from him. And let not abundance lift up the mind, lest perhaps one rejoice because what is lacking to another is present to oneself, and no longer rejoice in the common good but in one’s own private good. Truth calls the disciples back from private joy to common joy, when he admonishes those returning from preaching and rejoicing over the subjection of demons, saying: “Do not rejoice over this, but rather rejoice and exult because your names are written in heaven.” For not all the elect cast out demons, yet nevertheless the names of all the elect are held inscribed in heaven. The disciples are therefore admonished to lay aside private joy and to rejoice in common and perpetual happiness. Whoever, therefore, rejoices in what another does not have, made worse by his very abundance, has private joy. Against this craving for abundance John admonishes us, saying: “Do not love the world, nor the things that are in the world.” He immediately added the reason why: “If anyone loves the world, the love of the Father is not in him.” For no one can serve two masters, because one cannot love both transitory and eternal things at the same time. For if we love eternity, we possess all temporal things in use, not in affection. He immediately added this same reason, saying: “Because all that is in the world is the lust of the flesh, and the lust of the eyes, and the pride of life.”

For this reason people desire to have something even beyond what is necessary, so that they may be proud in having it, and because another does not have this, they exalt themselves in their thoughts. Whoever therefore is of this sort has not yet learned to bear abundance. Often, however, what avarice suggests from desire, one thinks to be necessity, and when lesser things would suffice, one grieves that greater things are lacking, and the incautious mind suffers a kind of quasi-necessity which it begets. And when the things it desires are excessive, it somehow excuses its own avarice to itself. Abundance therefore is close to pride. And if at some point desire has also seized it, this has invaded it, so to speak, like a foreign captivity. If therefore we wish to know the art of abounding, it is necessary that we flee not only those vices which are near, but also those which come from afar. Let us learn to suffer want, lest we seek even with fault to have those things which we do not have, nor let us think happy those whom we see burdened with possessions. The things which they prepare for themselves as if for the expenses of the present life are exceedingly excessive. They carry much, but on a short road; poverty is a great companion to us on this journey, which does not constrict the soul when earthly substance is lacking, for which we must render accounts to the eternal Judge. We proceed more freely toward our homeland, because we are, as it were, without burden on the way.

Let us learn to be satisfied, lest in taking nourishment for the body we serve gluttony rather than necessity. For desire seeks more than necessity requires. And often while we take care to satisfy the want of the flesh, pleasure creeps in and exceeds the measure of refreshment. Hence it happens that fault passes into fault, because frequently another temptation of the flesh arises from the very fact that the flesh is served immoderately in refreshment. For from the sin of the first man, with nature weakened, we are born into this world with our temptations. And the flesh is sometimes our helper in good work, but sometimes a seductress in evil. If therefore we give it more than we ought, we nourish an enemy. And if we do not render to its necessity what we owe, we kill a citizen. The flesh therefore must be satisfied, but only to the point that it may suffice to serve us in good work. For whoever gives it so much that it grows proud utterly knows not how to be satisfied. It is therefore a great art to be satisfied, lest anyone through the satiety of the flesh burst forth into the wickedness of shameful conduct. Let us learn to hunger, so that our want here may please us on account of the abundance to follow, lest the necessity of the belly drag us into fault, lest need suggest sin to the mind itself; and while the flesh is afflicted with hunger, the spirit be provoked to covetousness, and seek with fault to provide whence it might satisfy the flesh in necessity, lest the heart leap forth into indignation and kindle the tongue into the bitterness of murmuring. He therefore who in the want of his flesh looks around himself on every side and guards himself from the snare of sin, knows how to hunger.

Therefore, brothers most dear, fleeing wrath and avarice in adversity, and avoiding elation and immoderate joys in prosperity, because through faith, hope, and charity we desire to enter the court of the interior life by three gates, let us hold palms on this side and on that. It is fitting still to bring to mind another citizen of the heavenly fatherland, and to demonstrate how he holds a palm on this side and on that. For blessed Job, when he was richer than all the men of the East, and all prosperous things abounded for him, his sons flourished, his household grew, his flocks overflowed, he persisted in such great fear of almighty God that amid the keeping of discipline, amid acts of justice, amid many services of humility, intent upon works of mercy, devoted to offering sacrifices, he immolated burnt offerings to the Lord for each of his sons, lest any of them had sinned even in his heart. Let us consider therefore how great was the keeping of good work in him who expiated in his sons the sins of the heart through sacrifices. But how just he was had become known in prosperity; yet it was very much unknown whether he could persevere as just also amid afflictions. Therefore he had to be touched by the rod, so that holy man might be tested in prosperity through adversity, so that he who was known to the almighty Lord might become known through afflictions to us and to himself. Thus with the Lord disposing, the flocks were consumed, the keepers slain, the house overthrown, the sons destroyed, his flesh struck from the sole of his foot to the crown of his head. His wife remained unharmed, who might increase his wounds with the javelins of words. But the holy man wisely teaches her in temptation, sound amid his wounds, and responds to her, saying: “If we have received good things from the hand of the Lord, why should we not accept evil things?” Friends also come to console him, but break forth into insults, and to the pain of his wounds they add still more wounds of words. They call him merciless, they name him a plunderer, they denounce him as violent, they declare him an oppressor of the poor. What therefore would the soldier of God do, caught between painful wounds and bitter words? Behold, the scourges of God and the words of men together press his afflicted soul toward despair; but, filled with the power of the spirit, lying down with wounds of the flesh, standing with strength of mind, against the impulse of despair he brought back to memory the good things he had done. Because he had been merciful, he says: “I was an eye to the blind, and a foot to the lame.” And again: “I was a father to the poor.” Because he was both a guardian of discipline and kind, he says: “And when I sat as a king, with the army standing around me, I was nevertheless a consoler of those who mourned.” Because he had been humble, he says: “If I refused to undergo judgment with my servant and my maidservant, when they disputed against me.” Because he had been hospitable, he confesses: “If I despised one passing by, because he had no garment.” Because he was generous in gifts, he says: “If his sides have not blessed me, and he was warmed from the fleeces of my sheep.” Because he was not violent, he testifies, saying: “If I raised my hand against the orphan, when I saw myself superior at the gate.” Because he never exulted at the peril of an enemy, he says: “If I rejoiced at the ruin of him who hated me.” Because he was patient, and also bore the malice of his own people with equanimity, he says: “If the men of my tent have not said, Who will give us of his flesh that we may be satisfied?” What is it therefore that the holy man enumerates so many of his virtues amid afflictions? What is it that he praises with his own mouth the works he had done, except that amid wounds and words which could drag him to despair, they reform his soul to hope? And he who was humble in prosperity, having recalled his good deeds to memory, remained unbroken in adversity. For whose soul would those words not drive to despair amid so many afflictions, unless he had recalled to memory the good things he had done? The holy man therefore saw his mind being shaken toward despair upon hearing so many evils, and he wonderfully strove to be strengthened in certain hope from his good actions. Thus is fulfilled what is written: “In the day of good things be not unmindful of evil things, and in the day of evil things be not unmindful of good things.” For if when we have good things we remember the evil things which we have either already suffered or can still suffer, the good things received do not elevate the mind, because the fear from the memory of evil things suppresses their joy. And if when we have evil things we remember the good things which we have either already received or hope we can still receive, the weight of evil things does not press the soul down into despair, because the memory of good things lifts it to hope. If therefore, brothers most dear, we so walk through the Lord’s precepts and through the examples of the saints, that neither prosperity elevates us nor adversity breaks us, we show that we hold palms on this side and on that before the eyes of almighty God. To whom is honor and glory forever and ever. Amen. — Homilies on Ezekiel, Book 2, Homily 7

Ezekiel 40:27

Gregory the Dialogist: Now it is said: “And the gate of the inner court toward the South way, and he measured from gate to gate in the South way, one hundred cubits.” Now, therefore, we must inquire what these three inner gates are. For the gate of the inner court which was mentioned above is not among these three inner gates, because that one is said to face toward the gate of the East and North, whereas these are recorded as being positioned individually within toward the South or East and North. Hence through that one the inner entrance is rightly designated, because, as was already said in the preceding discussion, it lies open either to Jews and Gentiles, or to those beginning and those persevering in good, or to those falling from good but rising after their faults through repentance. But now, after individual gates have been described in the East and North and South, why are individual gates of the inner court again described in the South and East and North? With the Lord breathing inspiration, great effort is needed to search out the depth of so great a mystery. For if by the name of gates we understand the holy preachers, we should know that the Church is one in the preachers of the Old and New Testament. The gates have seven or eight steps because they harmoniously preach the sevenfold grace of the Holy Spirit, and by the eighth step they announce the reward of eternal retribution. Whence it is written: “Give a portion to seven, and also to eight.” What, therefore, can we say the outer gates were, except the ancient fathers, who through the precepts of the law knew how to guard the works of the people rather than their hearts? So that we ought to understand the inner gates as the preachers of holy Church, who by spiritual counsels guard the hearts of their disciples, lest they take delight even in thoughts in the evil things they do not do. For through those gates one is said to ascend by seven steps, but the ascent of these is declared to be of eight steps, because both in the veneration of the law the seventh day was kept, and in the New Testament the eighth day is held in sacrament, namely that which is called the Lord’s Day, which is the third from the Passion but the eighth from creation, because it also follows the seventh. — Homilies on Ezekiel, Book 2, Homily 8

Jerome: He goes through the gate so that he reaches good ground and the grace of the gospel. — COMMENTARY ON Ezekiel 12:40.24-31

Ezekiel 40:28

Gregory the Dialogist: “And he brought me into the inner court by the South gate, and he measured the gate according to the former measures.” But if by the name of gates we understand only the holy apostles to be designated, who are indeed the first preachers of holy Church to us, and who taught us to hold most firmly to faith, hope, and charity, they therefore are gates for us in these virtues, who lead us through the same virtues to the interior understanding of eternal wisdom. But if they are the outer gates, whom do we accept as the inner ones? And if they are the inner ones, whom do we understand as the outer ones? In this matter it can be usefully understood that they are simultaneously both outer and inner gates for us. For when they preach to those who are still beginners not lofty and mystical things, but certain things that can be grasped, they are outer gates; but when they speak profound and mystical things to the perfect, they are inner gates. Let us see how the outer gate opens: “I could not speak to you as to spiritual persons, but as to carnal ones, as to little ones in Christ I gave you milk to drink, not solid food.” Let us see how the inner gate opens: “We speak wisdom among the perfect.” Let us see whether the same gate is both inner and outer: “I am a debtor to the wise and to the unwise.” He who again says: “Whether we are beside ourselves, it is for God; whether we are sober, it is for you.” For in this, that by contemplating and speaking to the wise he is beside himself, he is an inner gate; but in this, that he tempers himself soberly in preaching to little ones, and does not show how much intoxication of the Spirit is poured into his mind when he preaches, he manifests himself to be an outer gate. Therefore they are both outer and inner gates for us, who both establish us in the first entrance of faith, hope, and charity, and when they preach the mysteries of the heavenly kingdom to those already progressing, they lead us to interior things through a more subtle sense. — Homilies on Ezekiel, Book 2, Homily 8

Jerome: (Versed. 28 seqq.) And he led me into the inner courtyard by the eastern way: and he measured the gate according to the upper measurements; its chamber and its front and its vestibule as before, and its windows and its vestibules all around, with a length of fifty cubits and a width of twenty-five cubits. And its vestibule, that is, the outer courtyard (which the Septuagint and Symmachus have placed as the inner courtyard); and carved palm trees on its front, both here and there, and with eight steps leading up to it. » From the Northern region, into whose courtyard only seven steps were ascended, one passes to the Southern gate and courtyard of the same region, to which not only seven, as mentioned above, but eight steps are ascended: namely, so that we may pass from the Old to the New; and to speak more clearly, through the patriarchs and prophets, we come to the apostles: so that in one week there is an octet in the other. But now it comes to the last, or rather to the highest, and introduces the prophet through the way of the inner gate, or through the courtyard, to which one goes through the Eastern gate. In this place, according to the Septuagint, the way is only mentioned; in the Northern and Southern regions, it is completely silent, so that we can understand that in the Eastern region only is that way to be understood, which says: I am the way, the truth and the life (John 14:6). For through Him we come to the Father, and it is written about Him: Blessed are the undefiled in the way (Psalms 119:1), who think nothing left of Christ, but their faith is pure and not in any way polluted by the stain of heretics. Likewise, the number of rooms, facades, entrances, windows, and the amount of light in them, as well as the same measurement of length and width: fifty by twenty-five cubits, preserving the sacredness, and the vestibule of its gate or inner courtyard, which is placed outside according to the Hebrew, so that everything is enclosed by the Eastern light, according to what is written: ‘There is no one who can hide from its heat’ (Psalms 19:7). But if we understand the atrium both externally and internally: thus it must be understood that God is both encompassing and indwelling, saying through the prophet: He who holds the heavens in the palm of his hand, and the earth in his fist (Isaiah XL, 12): so that everything may be seen as included in him. And again: Heaven is my throne, and the earth is the footstool of my feet (Isaiah LXVI, 1), so that he is believed to exist within all things: according to that verse from Virgil’s Aeneid (Book VI).

In the beginning, the sky and the earth, and the liquid fields, And the shining globe of the moon, and the Astra of Titania, A Spirit nourishes them within: and infused throughout their limbs, The Mind moves the whole mass, and mingles itself with the great body.

And when, through the weapons of justice, on the right and left, through glory and disgrace, through good and bad reputation, through praise and blame, we have obtained victory over this world (2 Cor. 6): then palms are given to us on both sides, which neither joys have changed, nor sorrow, nor prosperity, nor adversity have overcome: and not by seven (or eight) degrees, as in the region of the North, nor by seven and eight, as in the South, are we contained, but by only eight (or seven) degrees do we ascend to the highest: because the number eight is sufficient for us, that is, the sacrament of the Gospel; so that we may say with the Apostle: And though we have known Christ according to the flesh, yet now we know him no more (2 Cor. 5:16), it is understood, according to the flesh. — Commentary on Ezekiel

Ezekiel 40:29

Gregory the Dialogist: “And he measured the gate according to the former measures, its chamber, and its front, and its vestibule with the same measures, and its windows, and its vestibule round about, fifty cubits in length, and twenty-five cubits in width, and the vestibule all around.” What, therefore, is signified by the inner court, by the chamber, by the fronts, by the vestibule, by the windows, by the length and width, by the carving of palms, we have already spoken of extensively above, and it is not fitting that we should occupy ourselves again with the same things, but only with those which have not yet been said. Hence their ascent is first described through seven steps, and afterward through eight. For by the eighth step are signified the mysteries of that life which the perfect understand in their secret places, who have already learned to transcend all temporal things in mind, who fully despise the present life which unfolds in the course of seven days, who are nourished by intimate contemplation. Therefore the gates of the spiritual building have seven steps, because they preach to their hearers the fear of the Lord, piety and knowledge, fortitude and counsel, understanding and wisdom. But when they now command all things to be relinquished, when they admonish that nothing in this world be loved, nothing be held by affection, when they urge that one attend to the contemplation of the heavenly fatherland and delight in its mysteries, they add a step and bring them across to interior things. — Homilies on Ezekiel, Book 2, Homily 8

Ezekiel 40:30

Gregory the Dialogist: “Twenty-five cubits in length, and five cubits in width, and its vestibule toward the outer court.” The interior gates have vestibules that are measured as twenty-five cubits in length. For if we multiply eight by three, we arrive at twenty-four. To this one is added, so that we have twenty-five. For good hearers, who are like certain vestibules of the gates, hold the longsuffering of eternal hope; they await the eighth day in faith in the Trinity. Because this Trinity is one God, they indeed multiply eight by three, but they are made firm in the confession of one God. The vestibules are level because the hearts of good hearers are humble. They have length because they persevere in the longsuffering of hope. Their length is measured at twenty-five cubits because they believe in the resurrection of the flesh on the eighth day through the Trinity, and they confess that the same holy Trinity is one God. They also have five cubits in width because through the simple life that is led by the five senses they are enlarged in love of neighbor. And it should be noted that after the vestibules of the gates were described above as one thing, afterward the vestibule that has five cubits in width is said to look outward, because indeed there are some hearers who penetrate the understanding of the interior life more by advancing in virtues, and there are certain simple ones who live well indeed but according to the bodily senses. Hence they are also said to look outward. For they look outward, as it were, because they live according to the bodily senses. But nevertheless even those looking outward are within, because even if they do not know how to transcend the bodily senses by understanding, they still humbly hold faith and charity. And so they are within in the spiritual building through love, and they look outward, as it were, through simplicity.

The vestibule that looks outward can designate the faith of beginners, and the vestibule that is interior can designate the faith of the perfect, who already shine forth through it in signs and virtues. The higher precepts can also be represented by the interior vestibule, while the still lesser precepts can be represented by the vestibule that looks outward. For through the vestibule one goes to the steps and to the gate, because through the precepts of preaching one attains to virtues and to the entrance of heavenly grace. But when some are commanded to meditate on eternal things in their thoughts, to be wise about heavenly things, and when they are told to live in psalms and hymns and spiritual songs, the interior vestibule is shown, as it were, which is measured at fifty cubits in length and twenty-five in width. But when others are commanded, “Let the husband render to his wife what is due, and likewise also the wife to her husband,” the vestibule that looks outward is designated, as it were. Though it looks outward, nevertheless it is inside, because the unlearned hearer both still does what is of the flesh and yet is not excluded from the number of the good. — Homilies on Ezekiel, Book 2, Homily 8

Ezekiel 40:31

Gregory the Dialogist: “And its palm trees on the front, and there were eight steps by which one ascended to it.” This step, as Truth teaches, was shown to a certain man, who when the precepts of the law were spoken to him, responded: All these things have I kept from my youth. For he was standing as it were already on seven steps, when he said he had kept all things from his youth. But immediately it is said to him: Yet one thing is lacking to you: If you wish to be perfect, go, sell all that you have, and give to the poor, and you will have treasure in heaven, and come follow me. In these words he indeed saw the eighth step, but he refused to ascend, because he went away sad. Therefore whoever, having despised temporal things, is nourished by the contemplation of eternity, searches out the joys of the heavenly kingdom, after the seven steps which he held by fearing and working and growing in the understanding of wisdom, has entered by the eighth step the entrance of the interior gate.

Through the number eight both the day of eternal judgment and the resurrection of the flesh are signified. Hence also the Psalm which is written “for the eighth” begins with fear of judgment, when it says: “Lord, rebuke me not in your anger, nor chasten me in your fury.” For now is the time of mercy, but in that judgment is the day of wrath. On which day, indeed, all this time which revolves through seven days comes to an end. Because it follows after seven days, it is rightly called the eighth. On which day our flesh also will rise from the dust, so that it may receive from the Truth whether good or evil it has done. Hence also by the law circumcision is commanded to be performed on the eighth day. For through the member that is circumcised mortal propagation is generated, and the number of those dying and succeeding is increased. But because in the resurrection of the dead neither is propagation of the flesh any longer performed, and there will be no passing away and succession, because as it is written: “They will neither marry nor be given in marriage, but will be like angels in heaven,” on the eighth day the foreskin is commanded to be cut off. For there the propagation of the flesh no longer has a place, where the rising flesh has the permanence of eternity. Through this member descended the virgin mother, who conceived God in her womb without union with a man, who first showed us the glory of the eternal homeland in his resurrection. Who rising from the dead, dies no more, and death will no longer have dominion over him. And he gave us an example, so that we may believe those things will happen on the last day concerning our flesh which we have recognized happened concerning his flesh on the day of resurrection. — Homilies on Ezekiel, Book 2, Homily 8

Ezekiel 40:32

Gregory the Dialogist: “And he brought me into the inner court by the East gate, and he measured the gate according to the former measures, its chamber, and its front, and its vestibule as above.” This also which is written concerning the South gate is narrated in the same order concerning the East gate as well. However, the Lord can also be designated by the gate of the East, Judea by the South, and the converted Gentile world by the North. We call the gate the Lord because through Him we enter to Him. We not inappropriately call the gates Judea and the Gentile world, because we have recognized that first to the Hebrews, and afterward to the fathers coming from the Gentile world, the entrance to the heavenly building was given. But in this matter a question strikes the mind: why in the earlier narration of the prophet was the Eastern gate described first, then that of the North, and afterward that of the South? And when he was narrating about the same gates in the inner court, he described first the gate of the South, then of the East, and in the third place that of the North. Why did he not maintain the same order he had begun, but changed it in the description of the gates, so that first he spoke of the gate of the East, of the North and of the South, and afterward of the South, of the East and of the North? — Homilies on Ezekiel, Book 2, Homily 8

Jerome: We reach the top by eight steps, for what satisfies the number eight for us is the mystery of the gospel; even though we once regarded Christ from a human point of view, we regard him in this way no longer, which is understood to be according to the flesh. — COMMENTARY ON Ezekiel 12:40.32-34

Ezekiel 40:33

Gregory the Dialogist: “And its windows, and its vestibules round about, fifty cubits in length, and twenty-five cubits in width.” But if the Gentile world is designated by the name of the North, it is clear to all who read carefully that the Gentile world existed before the Synagogue. For Heber himself, from whom the Hebrews are named, was chosen from among the Gentiles. Let the Eastern gate therefore be mentioned before the gate of the North and of the South, because in His divinity the Lord was born before the Gentile world and Judea, He who also exists before all ages. But in the subsequent narration let the gate of the South, of the East and of the North be mentioned, because our Redeemer deigned to be born in human nature between Judea and the Gentile world, because He came both at the end of the Synagogue and before the beginning of the Church, which He gathered from the Gentiles. — Homilies on Ezekiel, Book 2, Homily 8

Ezekiel 40:34

Gregory the Dialogist: “And its vestibule, that is, of the inner court, and palm trees carved on its front on this side and on that, and its ascent was by eight steps.” In the first description, therefore, let the Eastern gate be before the gate of the North and of the South; but in the second, let the gate of the East be named between the gate of the South and of the North, because both from His divinity He preceded all things, and from His humanity He came among all things, He who became both the end of the departing Judea and the beginning of the succeeding Gentile world. — Homilies on Ezekiel, Book 2, Homily 8

Ezekiel 40:35

Gregory the Dialogist: “And he brought me to the gate which looked toward the North, and he measured according to the former measures, its chamber, and its front, and its vestibule.” Those things also which were said concerning the South gate and the East gate are repeated in the same words also concerning the gate which looks toward the North. The converted Gentile world is designated by the North. For Heber himself, from whom the Hebrews are named, was chosen from among the Gentiles. The Gentile world existed before the Synagogue. But our Redeemer deigned to be born in human nature between Judea and the Gentile world, because He came both at the end of the Synagogue and before the beginning of the Church, which He gathered from the Gentiles. — Homilies on Ezekiel, Book 2, Homily 8

Ezekiel 40:36

Gregory the Dialogist: “And its windows round about, fifty cubits in length, and twenty-five cubits in width.” But because our discourse has led us to the resurrection of the flesh, it is exceedingly sad and greatly lamentable that we know some stand in the Church and yet doubt the resurrection of the flesh. The ancient fathers most certainly believed this would come, even when they held no example yet of that same resurrection. With what condemnation, therefore, are those worthy who have already received the example of the Lord’s resurrection, and yet still distrust their own resurrection? They hold the pledge, and have not faith. They fill the Church, but because they doubt their own resurrection, they stand with empty minds. Concerning this resurrection it is said through blessed Job: “I know that my Redeemer lives, and on the last day I shall rise from the earth, and again I shall be clothed with my skin, and in my flesh I shall see God; whom I myself shall see, and my eyes shall behold, and not another.” Hence also through the Psalmist it is said: “In his sight all who descend into the earth fall prostrate.” For the dead descend into the earth not in spirit, but in body. Therefore those who descend into the earth fall prostrate in the sight of the Lord, because those who now rot in dust come to judgment by rising again. — Homilies on Ezekiel, Book 2, Homily 8

Ezekiel 40:37

Gregory the Dialogist: “And its vestibule looked toward the outer court, and carved palm trees on its front on this side and on that, and its ascent was by eight steps.” Behold, the ancient and new Fathers agree with one another in one spirit concerning the resurrection of the flesh. Behold, Truth itself first taught by word what it afterward demonstrated by deed concerning the resurrection of the flesh, and yet still the weakness of some does not have faith while standing in the house of faith. But they are accustomed to wonder how flesh can come back to life from dust. Let them wonder, therefore, at the height of heaven, the mass of the earth, the depths of the waters, all things that are in the world, and the angels themselves created from nothing. It is far less to make something from something than to have made all things from nothing. The elements themselves, the very forms of things, proclaim to us an image of the resurrection. For the sun dies daily to our eyes, and daily rises again. The stars set for us in the morning hours, and rise again in the evening. We see trees full of leaves, flowers, and fruits in summer times, which in winter time remain bare of leaves, flowers, and fruits, and as if dried up, but when the spring sun returns, when moisture has risen from the root, they are clothed again in their beauty. Why then is there distrust concerning human beings, when what is seen to happen in trees is observed? But often they look upon the dust of rotting flesh and say: Whence will bones and marrow, whence will flesh or hair be able to be restored in the resurrection? Therefore, let those who ask such things look at the small seeds of immense trees, and if they can, let them say: Where in them lies hidden such a mass of strength, such diversity of branches, such multitude and greenness of leaves, such beauty of flowers, such abundance, flavor, and fragrance of fruits? Do the seeds of trees have the fragrance or flavor which the trees themselves afterward bring forth in their fruits? If therefore from the seed of trees what cannot be seen can be produced, why is there distrust concerning the dust of human flesh, that from it a form which is not seen can be restored?

But they are accustomed often to raise a vain little question, by which they say: A wolf ate the flesh of a man, a lion devoured the wolf, the lion dying returned to dust; when that dust is raised up, how is the flesh of the man separated from the flesh of the wolf and the lion? To these what else ought we to respond, except that they should first consider how they came into this world, and then they will discover how they rise again? Certainly you, O man, who say this, were once a foam of blood in your mother’s womb; for there you were a small and liquid mass from your father’s seed and your mother’s blood. Tell me, I ask, if you know, how that moisture of seed hardened into bones, how it remained liquid in the marrow, how it was solidified into sinews, how it grew into flesh, how it was stretched out into skin, how it was distinguished into hair and nails, so that the hair would be softer than flesh, and the nails more tender than bones, harder than flesh? If therefore so many and such great things from one seed were distinguished into different forms, and yet remain joined in one shape, what wonder is it if Almighty God in that resurrection of the dead can distinguish the flesh of a man from the flesh of beasts, so that one and the same dust both does not rise again insofar as it is the dust of a wolf and lion, and yet does rise again insofar as it is the dust of a man? See therefore, O man, how you came to life, and do not at all doubt how you may return to life. But why do you wish to comprehend by reason how you return, you who do not know how you came? Grant to the power of your Creator what you cannot comprehend about yourself. For certainly because you were made from earth, and earth from nothing, you were created from nothing. Therefore, lest you despair about the resurrection of your flesh, consider prudently that it is less for God to restore what existed than to have made what did not exist. — Homilies on Ezekiel, Book 2, Homily 8

Ezekiel 40:38

Gregory the Dialogist: “And for each treasury chamber there was a door in the fronts of the gates.” We said above that the treasuries are the hearts of teachers, which preserve the riches of knowledge. The fronts of the gates are the words and works of preachers, by which we recognize outwardly what kind of persons they are who live within themselves. There is a door through each treasury in the fronts of the gates, because each teacher opens understanding in the heart of the hearer through the sayings and works of the fathers. For when we examine the preaching of the apostle Peter, when we search out the words of Paul, when we investigate the Gospel of John, and from their words draw our hearers to interior understanding, what else do we do but open a door in the fronts of the gates? Let it therefore be said: Through each treasury a door in the fronts of the gates, because if a teacher does not confirm what he says by the sayings of the apostles, he does not have a door in the fronts of the gates. And if he does not have a door, it can no longer be called a treasury of the spiritual building, because if he does not open understanding, he is not a teacher.

“There they washed the burnt offering.” For those who have devoted themselves to the Lord through faith in holy conduct have become a holocaust to the Lord. But because they still suffer many things in themselves from their corruptible flesh, because purity of heart is still defiled in them by sordid thoughts, they return daily to tears, they are afflicted by constant weeping. For they consider the words and deeds of the holy fathers, and when they judge themselves unworthy, they wash the holocaust at the entrance of the gates. Behold, for example, someone has vowed out of fear of the almighty Lord to be patient, to render no insult for insult, to tolerate all things with equanimity, and yet when an insult hurled from a neighbor’s mouth suddenly strikes him, disturbed he perhaps says something he should not have said. Certainly this man is already a holocaust, but still unclean. Perhaps he showed patience against the insults hurled at him, he remained silent; but nevertheless he is touched by grief at those same insults which he bears, and his soul is wounded in its charity. For true patience is that which loves even the one whom it bears. For to tolerate but to hate is not the virtue of gentleness, but a covering for rage. And so this man often judges himself in his thought, reproaches himself because he grieves, yet cannot prevail upon himself not to grieve. Therefore through good devotion he is already a holocaust, but still unclean through the grief by which he is touched. Another has resolved within himself to give all that he possesses to the needy, to reserve nothing for himself, to commit his life to heavenly governance alone; but while he gives to the poor what he has, perhaps a thought creeps into his mind which says: How will you live if you give everything away? Yet he does not cease to give, but what he had begun to give joyfully he afterward gives sadly. What is this man’s mind but a holocaust of mercy? Yet still unclean through the sadness of thought. For either he should not have resolved upon the highest things, or after resolving he should in no way have doubted. Another, having despised worldly pride, has resolved to avoid the honors and dignities of this age, he seeks to hold the lowest place among men, so that he may be found more exalted in lasting glory the more humble he appears in passing life. When this man suddenly recognizes that he is despised by his neighbor, perhaps he is indignant at being despised. He wishes indeed to be in a humble place, but yet he does not wish to be seen as contemptible. Devotion now lifts him up, but weakness still weighs him down. Therefore through devotion he is already a holocaust, but still unclean from weakness. And so those who in the things they have excellently vowed are touched by some fault of their weakness, when through the words of teachers they understand the sayings of the fathers, and recognize how great a fault they lie in, and afflict themselves with the laments of penance, they wash the holocaust at the entrance of the gates.

It must be known that this is the difference between a sacrifice and a holocaust: every holocaust is a sacrifice, but not every sacrifice is a holocaust. For in a sacrifice a part of the animal was customarily offered, but in a holocaust the whole animal. Hence holocaust is called in the Latin language “totally burned.” Let us consider, therefore, what a sacrifice is and what a holocaust is. For when someone vows something of his own to God, and does not vow something else, it is a sacrifice. But when he has vowed to almighty God everything that he has, everything that he lives, everything that he understands, it is a holocaust. For there are some who are still held in mind to this world, and yet from their possessions they minister aid to the needy and hasten to defend the oppressed. These, in the good things they do, offer a sacrifice, because they both immolate something of their activity to God and reserve something for themselves. And there are some who reserve nothing for themselves, but immolate to the almighty Lord their sense, tongue, life, and substance which they have received. What do these offer except a holocaust; indeed, do they not rather become a holocaust? For the Israelite people first offered sacrifice in Egypt, but the second in the wilderness. Therefore, whoever still has his mind in the world, but already does some good, has offered sacrifice to God in Egypt. But whoever abandons the present world and does what good he can, as if having already left Egypt behind, offers sacrifice in the wilderness, because, having repelled the noise of carnal desires, he immolates to God in the quiet and solitude of his mind whatever he does. Therefore, although, as has been said, a holocaust is also a sacrifice, nevertheless a holocaust is greater than a sacrifice, because the mind that is not weighed down by the delight of this world burns totally in sacrifice to almighty God whatever it has.

But we must know that there are some who, even while leaving the world, offer indeed all that they have, yet are in no way moved to compunction in the good deeds they do; and while the good they do is indeed a holocaust, yet because they do not know how to weep and judge themselves, and do not kindle themselves from love to tears, their holocaust is not perfect. Hence it is said through the Psalmist: “May the Lord remember all your sacrifice, and may your holocaust be made fat.” For a holocaust is dry when the good work is not suffused with the tears of prayer. But a holocaust is fat when what is done well is also watered with tears from a humble heart. Hence again it is said: “I will offer you fat holocausts with marrow.” For whoever does a good work but does not know how to weep from love and desire of almighty God has a holocaust, but does not have marrow in his holocaust. But whoever does good works and now longs for the vision of his Creator, and hastens to arrive at the joys of eternal contemplation, and slays himself in weeping from the love by which he is kindled, has given the Lord holocausts with marrow. Therefore we must strive both to abandon evils completely and to do the good works we are able to do, and in those very good deeds we do to be moved to compunction by love of the eternal light. For love of the light itself dispels the darkness of the heart, so that we may be able to see more subtly lest anything perverse be mixed with the good deeds we do. For we must consider what our work is like, what thought is in the work, what intention is in the thought. And when we recognize that something of malice or perverse delight is mixed with our good work, let us return to tears, let us wash the holocaust.

There are, however, certain people who have devoted themselves to the Lord in great undertakings and have attained such perfection that they are never bent by any difficulty, so that in their resolve for chastity the flesh never prostrates the mind with delight in wicked thought. For even if it sometimes knocks through suggestion, it is not permitted to rise, because it is trampled down by the vigor of judgment. Likewise in their resolve for patience, no disorderly word proceeds from their mouth, nor does silent grief press upon the mind; in their generosity of almsgiving, no suspicion of want generates sadness; in their resolve for humility, no contempt gnaws at the mind. But although they now show themselves strong in those things which they have rightly vowed, nevertheless they bring back to memory the former sins that were committed by them before their good resolve, and they lament whatever they remember having done unlawfully. These therefore are a holocaust through the life they hold, but defiled through the life they held before. Therefore they wash the holocaust at the entrance of the gates, because in the understanding they have received from the sayings of the fathers, they afflict themselves with daily lamentations, and cleanse with tears the life they once defiled with wicked deeds. Let us therefore among these things bring back the eyes of our mind to our past life, let us remember what we were when we were following the desires of this world. And if we now serve the Lord with our whole heart, because we remember that we have sinned, let us weep, let us wash the holocaust in weeping.

Behold, we have vowed our chastity to almighty God; but if impure thought still defiles the mind, let us return to tears, let us wash the burnt offering. Behold, we have resolved to preserve patience. But if anger still disturbs us, if silent grief torments the mind, let us return to tears, let us wash the burnt offering. Behold, we have now learned to give away our possessions and to hold a humble place in this world; if any suspicion of poverty still weighs down the soul, if contempt from our neighbor confounds us with some indignation, let us return to tears, let us wash the burnt offering. For great is the bosom of mercy of our Creator for receiving the tears of the humble. For where the tears of innumerable people have been received, there our tears too will find their place. Let us consider what is said through another prophet: And whoever among them stumbles on that day shall be like David, and the house of David shall be like God, like the angel of the Lord in his sight. This is the day of mercy which was promised to us from the coming of our Redeemer. Therefore whoever stumbles shall be like David, because the sinner returns to repentance; but the house of David shall be like God, because everyone who returns to righteousness becomes a dwelling place of his Creator, so that he may be like an angel in his sight, because he offers to others by proclaiming the bowels of mercy which he himself has experienced. Hence also a little later it is said there: On that day there shall be a fountain opened for the house of David and for those dwelling in Jerusalem, for the washing of the sinner and of her who is menstruating.

For the hidden fountain is the only-begotten of the Father, the invisible God. But the open fountain is the same God incarnate. This open fountain is rightly called the house of David, because our Redeemer came forth to us from the lineage of David. Jerusalem is interpreted as the vision of peace. Those who dwell in Jerusalem are they who fix their minds on the vision of inner peace. The sinner and the menstruous woman is either one who transgresses in deed, or the mind that slips into wicked thought. For this pollution is that of the menstruous woman, because she is not touched by another’s flesh, yet is defiled by her own flesh. So it is, so it is with every soul that, even if it does not commit an evil deed, nevertheless becomes filthy through polluted thought. Hence also through another prophet, under the figure of Judea, it is said of the soul occupied with unclean desires: All who seek her will not fail; they will find her in her menstrual periods. For malign spirits seeking do not fail when they desire to bring destruction, and are repelled by no rectitude of good thought. And they find the soul in her menstrual periods when, finding her placed in polluted thoughts, they easily drag her to perverse action. Let it therefore be said: In that day there shall be an open fountain for the house of David and for the inhabitants of Jerusalem, for the washing of the sinner and the menstruous woman, because the fountain of mercy, our Redeemer, is now opened to us, who deigned to become incarnate in the house of David, so that he might wash the sinner from perverse deed, and cleanse the menstruous mind from unclean thought. The fountain therefore lies open; let us run with tears, let us be washed in this fountain of loving-kindness.

In this fountain David himself also was washed when he returned to the lamentations of repentance after the stains of grievous sin. For he was seeking to find this very fountain when he said: “Restore to me the joy of your salvation, and strengthen me with your principal spirit.” For “Jesus” in Hebrew is called “Savior” in Latin. And what was it that he was asking—that the joy of Jesus be restored to him—except that before his sin he had been accustomed to contemplate him, and in his sin had lost the joys of that contemplation? Hence rightly after his repentance he was seeking that the joy of that vision be restored to him. In this fountain of mercy Mary Magdalene was washed, who was first a notorious sinner, but afterwards washed away her stains with tears and wiped away her stains by correcting her ways. In this fountain of mercy Peter washed before all what he had denied, because he wept bitterly. In this fountain of mercy the thief was washed at his end, who, reproaching himself in death, was cleansed from his sin by confession of the truth.

Why then are we sluggish? Why do we remain torpid and cold, we who have known that so many have already washed themselves in this fountain of mercy? Shall we then despair of our own cleansing, we who hold so many examples of mercy as a pledge? And do we cease to seek pardon and to have confidence with tears, we who have received the cleansing of so many as a pledge of our hope? For we ought to seek the fountain of mercy even if it were closed. Now it lies open, and we neglect it. Let us cast the eyes of faith upon the whole world, let us consider how many sinners day and night are washed through lamentations in this fountain of mercy, how many return from darkness to light, how many from stains to purity. Let us therefore run with such people after the darkness of death to the water of life; let us consider how much we have sinned, how much we sin daily, and, that we may appear clean after our faults, let us wash the burnt offering. For accomplishing these things the grace of our Redeemer is present, who lives and reigns forever and ever. Amen. — Homilies on Ezekiel, Book 2, Homily 8

Jerome: These are the living stones in which the walls of the Old and New Testaments are contained, for the number four indicates the mysteries of the Gospels. — COMMENTARY ON Ezekiel 12:40.35-43

Ezekiel 40:39

Gregory the Dialogist: And in the vestibule of the gate were two tables on this side, and two tables on that side, that the holocaust might be immolated upon them, and the sin offering, and the trespass offering.

What are we to say about the mystical meanings of the prophet Ezekiel, when we can scarcely grasp the very words of his narrative? For behold he says: “And in the vestibule of the gate were two tables on this side, and two tables on that side, that the holocaust might be immolated upon them, and the sin offering, and the trespass offering. And at the outer side, which goes up to the entrance of the gate that looks toward the north, were two tables; and at the other side before the vestibule of the gate, two tables. Four tables on this side, and four tables on that side, by the sides of the gate. There were eight tables, upon which they immolated.” In these words, indeed, a great fog of uncertainty arises, whether these things are said about any one gate, or about two, or about each of the gates. But since four tables are described on each side, and afterward it is said in the sum of the conclusion: “There were eight tables upon which they immolated,” it is clear that the Spirit does not say this about each of the gates he had described above, because if the six gates enumerated above had four tables on each side, all together they would be called not eight, but forty-eight. Again, if this is said about one gate, our understanding is struck back by a great obstacle, because after the description of the vestibule of the gate, where two tables on this side and two tables on that side are narrated to be, still at the outer side, which goes up to the entrance of the gate that looks toward the north, two tables are mentioned, and it is added: “And at the other side before the vestibule of the gate, two tables.” For if within the vestibule of the gate there were two tables on each side, when it is added: “And at the outer side two tables,” and “at the other side before the vestibule two tables,” among which the gate that looks toward the way of the north is also mentioned, it is certainly clear that there was one vestibule on the inside and another on the outside, because both the inner gate is described first, and afterward in this place the outer gate of the north is described. For when he had described three gates above, he also mentioned that three others belonged to the inner court, the last of which he had narrated as the north gate, but, as was said, of the inner court. Now therefore, when two tables on this side in the vestibule of the gate and two tables on that side are described, the discourse is still being woven about the same inner gate, since it is immediately added that at the outer side, which goes up to the entrance of the gate that looks toward the north, were two tables; and at the other side before the vestibule of the gate, two tables. Therefore the inner gate has been described as having two tables on each side in the vestibule, and the outer gate likewise two. But four on this side and four on that side are made together, since two on each side in the vestibule of the inner gate and two on this side and that side outside in the north gate are described, which all together are eight, upon which they immolate. Therefore, having discussed these matters concerning the outward narrative, let our discourse return to the spiritual understanding, which ought now to be easier, with the Lord granting it, inasmuch as ignorance of the outward description does not constrain us. — Homilies on Ezekiel, Book 2, Homily 9

Gregory the Dialogist: And in the vestibule of the gate were two tables on this side, and two tables on that side, that the holocaust might be immolated upon them.

For by the name of gates, as was said above, the holy preachers can be understood, so that the vestibule of the gate is the people. When they receive the words of preaching with a humble mind, tables for sacrifice are constructed in them from virtues. Again, nothing prevents us from understanding the gate as that which is opened to us through the mouths of preachers—the understanding of sacred eloquence—so that the vestibule of the gate may be for us those words of preaching which we first humbly receive, so that afterward we may come to the understanding of sacred eloquence. Let the interior gate therefore be for us the New Testament, and the exterior gate the Old Testament, because the former opens spiritual understanding, while the latter preserved for minds still unlearned the letter in the history of sacred eloquence. Now the interior gate has, in the already great multitude of faithful peoples, two sides, namely the love of God and the love of neighbor. And there are two tables on each side, because in the love of God faith and life must necessarily be maintained, while in the love of neighbor patience and kindness must be especially guarded. For in the love of God faith and life are necessary, because it is written: “Without faith it is impossible to please God.” And again it is written: “Faith without works is dead.” But in the love of neighbor patience and kindness must be preserved by us, because concerning that same love it is written: “Charity is patient, is kind.” Patient, that is, so as to bear with equanimity the evils inflicted by neighbors, and kind, so as to bestow its own goods upon neighbors with eager desire. The exterior gate also, namely the law, has two sides: the spiritual fathers and the carnal people. In each of these there are two tables, because it has in the spiritual fathers doctrine and prophecy, and has in the carnal people circumcision and sacrifice. On these eight tables, therefore, immolation takes place, because whatever faith believes, whatever life shows in the example of good work, whatever patience humbly endures, whatever kindness generously ministers, whatever doctrine healthfully teaches, whatever prophecy forewarns concerning the future, whatever circumcision bound to external commandment, whatever sacrifice accomplished through the devotion of the one offering—all this is shown to be a victim in the eyes of almighty God. For in the law, even through carnal sacrifice, what else did the people immolate but the devotion of their heart? But it should be noted that only four tables are mentioned as having been for the holocaust, which we understand as belonging to the vestibule of the interior gate, so that we may understand concerning the remaining four that they were constructed for sacrifice, not for holocaust. For holocaust, as I stated in the preceding discourse, means “entirely burned.” And indeed the law commands that God and neighbor be loved, that divine commandments be kept, and restrains from the desire for others’ possessions; yet it does not command that all things be given up. But in the New Testament the Truth testifies to us, saying: “Unless one renounces all that he possesses, he cannot be my disciple.” And again he says: “Whoever wishes to come after me, let him deny himself.” The tables of the interior gate therefore have holocaust, because in the virtues of the New Testament we burn all things as through a holocaust, when we renounce all things that belong to this world. But the tables of the exterior gate have sacrifice, yet do not have holocaust, because the legal precepts command that tithes be offered, but do not command that all things be given up. — Homilies on Ezekiel, Book 2, Homily 9

Gregory the Dialogist: That the holocaust might be slain upon them, and for sin, and for trespass.

Concerning the four tables of the inner vestibule it is said: “That the holocaust might be slain upon them, and for sin, and for trespass.” For there is this difference between sin and trespass: sin is to do evil things, while trespass is to abandon good things which ought especially to be maintained. Or certainly sin is in deed, trespass in thought. Rightly therefore upon the four tables of the inner gate the holocaust is slain, both for sin and for trespass, because whoever is able to fully despise this present age, and, leaving all things behind, give himself as a holocaust to the Lord, he already knows perfectly how to lament both the sins of deed and the trespasses of thought—either the evil he did, or the good he ought to have done but did not do. For he who has left behind everything now more freely perceives his faults in weeping. And when earthly care does not hinder his mind, by lamenting for both deed and thought together, what else has he given to the almighty Lord than a holocaust of his mind? — Homilies on Ezekiel, Book 2, Homily 9

Gregory the Dialogist: And in the vestibule of the gate were two tables on this side, and two tables on that side.

For our gate has four tables in the inner vestibule, because the holy Church has been instructed by the preaching of the four evangelists, through whose teaching it learned to raise the heart in love of almighty God and to sacrifice its thoughts to Him as an offering. Of these, two are reported to be on one side and two on the other, because two evangelists attested to what they saw concerning the Lord, and two narrated those things which they learned by hearing from their predecessors. Or certainly there are four tables of the inner vestibule, as we plainly perceive, because the holy Church receives four orders of rulers for the instruction of faithful peoples, which Paul enumerates from the gift of almighty God, saying: “He gave some indeed as apostles, some as prophets, others as evangelists, and others as pastors and teachers.” But he names pastors and teachers as one order of rulers, because he truly feeds the flock of God who teaches. The outer gate also had four tables, because clearly the Synagogue maintained the observance of external service through the chief priests and elders of the people, through the Scribes and Pharisees. These Pharisees were also called teachers of the law. Whether of the outer or inner gate, two tables are on one side and two on the other, because in her beginnings the holy Church had apostles and prophets. By prophets, however, we mean not those who were among the ancient people, but those who arose in the holy Church after the apostles. In later time also, which is now, she has evangelists and teachers. Since indeed “Gospel” means good news, we certainly call evangelists those who announce to unlearned peoples the good things of the heavenly homeland. These evangelists and teachers indeed existed in earlier time, but even until now, by the Lord’s generosity, they remain, because we recognize that still daily both unbelieving peoples are drawn to faith, and all the faithful are instructed in good morals through teachers. But the apostles and prophets have been taken away from this present time, and therefore we say that these tables of our gate, that is, of the holy Church, were as it were on another side. — Homilies on Ezekiel, Book 2, Homily 9

Ezekiel 40:40

Gregory the Dialogist: And at the outer side, which goes up to the entrance of the gate that looks toward the north.

Nor does it seem foreign to reason that the prophet, when he was speaking of the outer side and naming the door of the gate, added: Which goes toward the North. For in the outer custody the law given in the letter was kept. But the door of the gate is the historical understanding itself of the law, which leads to the fear of the Lord. This gate is said to go toward the North, because the same law under the fear of death constrained the cold hearts of the Jewish people. For that people would have run as if through heat, if they had kept the Lord’s commandments out of love. But because they kept the letter under the fear of proposed death, they remained as if in the torpor of cold. Hence to the new peoples loving eternal rewards, not fearing temporal torments, and already being warm, it is said: You have not received the spirit of servitude again in fear, but the spirit of adoption, in which we cry out, Abba, Father. — Homilies on Ezekiel, Book 2, Homily 9

Gregory the Dialogist: The gate that leads to the north.

The gate that leads to the north also has two tables on one side and two on the other—the same chief priests and elders of the people we mentioned who held greater authority in governance, as well as the scribes and Pharisees who presided over that unlearned people in a lesser position. But these tables are beside the gate that leads to the north, because when these four orders presided over the people, the Synagogue, raging in the persecution of our Redeemer, rushed headlong into the torpor of unbelief. Nevertheless, these tables had sacrifice, which they held according to the letter alone; hence they also slipped into the torpor of cold, because they were not kindled by the flame of the Spirit. But the interior tables have a holocaust, because whether in the hearts of the apostles and prophets, or in the minds of the evangelists and teachers, the fire of the Spirit both burned and burns. Because it consumes their every thought in good work, the flame of the love of God, like a holocaust, sets ablaze all at once whatever it finds. For they offer a holocaust who are kindled to the very marrow, whether in good work or in holy meditation. — Homilies on Ezekiel, Book 2, Homily 9

Ezekiel 40:41

Gregory the Dialogist: Four tables on this side, and four tables on that side, by the sides of the gate.

But let it be said: Four tables on this side, and four tables on that side by the sides of the gate. For while faith and life, doctrine and prophecy are kept in the minds of the good, our gate, that is the understanding of sacred speech, has four tables on its side. And when holy preaching maintains patience and kindness in progressing peoples, which previously kept circumcision and sacrifice in carnal ones, four tables are shown as if from the other side as well. All of which together make eight for immolation, namely four interior ones for the holocaust, but four exterior ones for the sacrifice, because both those who in the holy Church keep faith, life, patience and kindness, undoubtedly now excel in the highest virtues; and those who in the synagogue knew doctrine and prophecy, circumcision and sacrifice, by offering some things and retaining other things for themselves, gave the victim of their devotion to the almighty Lord. — Homilies on Ezekiel, Book 2, Homily 9

Ezekiel 40:42

Gregory the Dialogist: But four tables for the holocaust were built from squared stones.

For whom do we understand by squared stones in this place, if not any holy ones whose life has known how to stand firmly in prosperity and adversity? For a squared stone stands equally on whichever side it has been turned. Therefore whoever is not lifted up in prosperity, is not broken in adversity, is not drawn by persuasions to evil, is not called back from good work by reproaches, is a squared stone. And he has stability as if from every side, because he does not have a fall in any change. Certainly when the prophet recognized that the Jewish people were perishing from the faith, and foresaw holy apostles rising in the Church, through whom many from the gentiles were strengthened in the fortitude of faith and life, he spoke in great consolation, saying: “The stones have fallen, but we shall build with squared stones.” For seeing apostles, martyrs, and teachers rising in the holy Church, he grieved less at the fall of stones, that is, at the perdition of the Jews, because he beheld the building of almighty God, that is, the holy Church being built from squared stones. Therefore four tables are constructed from squared stones, because faith and life, patience and kindness have been given from the life of the saints as an example to following peoples, so that now the vestibule may have tables, that is, the people may hold the virtues of life, in which they may kindle the sacrifice of prayer to almighty God on the altar of their heart. For whatever good the faithful peoples of the holy Church have done or do, they have received this as an example from the life of their preachers. For whence would this vestibule have tables, unless it had found squared stones? So that we may briefly bring forward one example from the squared stones, do you wish, dearest brothers, to see faith? “For me to live is Christ, and to die is gain.” Do you wish to know life? “The world is crucified to me, and I to the world.” Do you wish to hear patience? “Even unto this hour we both hunger and are struck with fists, and are without stable dwelling, and we labor working with our own hands; we are cursed and we bless, we suffer persecution and we endure; we are blasphemed and we entreat.” Do you wish to know kindness? “But I most gladly will spend and be spent myself for your souls.” And lest perhaps we believe that he was a debtor to the love of those for whom he desired to be spent, he soon adds to those same disciples, saying: “Though loving you more, I am loved less.” When therefore the life of holy preachers is known by the faithful people for imitating their virtues, assuredly tables are constructed from squared stones in the vestibule. Indeed the Synagogue also had spiritual fathers in teaching and prophecy, from whom it might draw an example of life in virtues. But its unlearned people, serving more through fear than following through love, refused to imitate the life of the fathers which it saw, and therefore the outer gate which proceeds toward the north does not have tables for the holocaust. — Homilies on Ezekiel, Book 2, Homily 9

Gregory the Dialogist: These tables were made from squared stones, in length one and a half cubits, and in width one and a half cubits, and in height one cubit.

These tables were made from squared stones, because while they meditate daily on the words of sacred eloquence in their hearts, they are constructed as if from squared stones for offering the holocaust of prayer to the Lord. For the words of Sacred Scripture are squared stones, because they stand everywhere, because they are found reprehensible from no side. For in everything they narrate about the past, in everything they announce about the future, in everything they preach morally, in everything they sound forth spiritually, they have stability as if on different sides, because they have no fault. Therefore the hearts of the saints are tables of God constructed from squared stones for the holocaust, because those who always meditate on the words of God sacrifice themselves to the Lord from carnal life in their thought. Hence it is written: The law of his God is in his heart, and his steps shall not be supplanted. And hence it is said again: In my heart I have hidden your words, that I may not sin against you. But since we have learned from what these tables are constructed, let us also hear what their measurements are. It follows: In length one and a half cubits, and in width one and a half cubits, and in height one cubit.

A certain person explained this passage, saying: The tables have in length and width one and a half cubits, that is, as a square, which joined together make three cubits. These three cubits have in height one cubit, so that the mysteries of the Trinity may preserve the measure of one cubit, that is, of the divine majesty. This interpretation cannot stand, because in that supreme Trinity which created all things and contains all things, there is no half, nor is anything one made from two halves. For that substance has nothing of diminution or division, which always remaining unchangeable, receives neither decrease nor increase. But we have often said that length pertains to the longsuffering of hope, while width pertains to the amplitude of charity. Therefore the tables which were constructed for the holocaust are measured with a length of one and a half cubits, because the holy fathers and teachers, who extend themselves with longsuffering toward the secrets of inner hope, through the fact that they live in virtues, are indeed very perfect as far as human measure is concerned, but as far as those divine mysteries which cannot be fully grasped by man, as long as they remain in this mortal flesh, they are not perfect. Therefore in themselves they already have a cubit, but in God they do not yet have a cubit, because indeed they already advance fully in virtues, but nevertheless they still know something about God only in part. Behold, again Paul comes to mind as testimony regarding the measure of the table. Let us see whether his life is measured by a complete cubit. For he says: Let us, as many as are perfect, think this. Let us see if in those things which he perceives about God he has already perfectly extended himself to perceive the mysteries: I do not consider myself to have comprehended. Who again says: We know in part, and we prophesy in part; but when that which is perfect has come, that which is in part will be done away. Who again says: Now I know in part, but then I shall know just as I also am known. If therefore he is perfect, and knows in part, he has a cubit, as far as concerns himself, but nevertheless a half above himself. Let the hearts of the saints therefore be extended in the longsuffering of hope, let them be extended in the perfection which they have, by one cubit. But because they cannot yet see fully, where they direct the eye of hope, that which they have above one cubit is cut back to a half cubit, so that in this life they may always see themselves as imperfect, and run more ardently toward perfection. — Homilies on Ezekiel, Book 2, Homily 9

Gregory the Dialogist: In width one and a half cubits.

The tables also have a width of one and a half cubits, because the hearts of the saints, expanded in the breadth of charity, have a cubit according to the neighbor whom they love and see. For they can perfectly love those whom they are able to know perfectly in some measure. But Almighty God they love from the depths of their being, they follow from the depths of their being, yet they cannot love Him as much as they ought, because they are not yet able to see Him whom they love; and the measure of love is less where the measure of knowledge is still less. Therefore they have one cubit and a half, because what is much less is already complete in their soul, that is, charity toward their neighbor; but what is much greater in them, that is, the love of God whom they do not see, is not yet complete. Concerning this love, which begins here so that it may be perfected by the vision of the Lord in the eternal homeland, Isaiah rightly speaks, saying: “The Lord lives, whose fire is in Zion, and His furnace in Jerusalem.” Now it is more to be a furnace than a fire, because a fire can also be small, but in a furnace a vaster flame is kindled. Zion indeed means contemplation, while Jerusalem is called the vision of peace. We contemplate our peace here in the meantime, so that we may fully see it there afterward. From the love of the Lord, therefore, there is a fire in Zion, a furnace in Jerusalem, because here we burn to some degree with the flames of His love, where we contemplate something of Him; but there we shall fully burn, where we shall fully see Him whom we love. — Homilies on Ezekiel, Book 2, Homily 9

Gregory the Dialogist: And in height one cubit.

The height of the tables is one cubit. For what is the height of the saints, if not faith in invisible things? For through faith what is not seen is believed, and therefore through this the mind of the righteous is led to height, so that it may despise all visible things on earth and follow in heaven those invisible things which it hears. But the height of the tables has one cubit, because there is unity of faith in the heart of all the saints. That God is one Trinity both the fathers of the Old Testament and the preachers of the New Testament have professed. Therefore the height of the tables has nothing more than one cubit, nothing less, because the faith of all the fathers agrees with itself in great unity. But those who, already advancing to the patience of hope through the highest virtues, have one and a half cubits, and are measured by one and a half cubits in the breadth of charity, but grow to one cubit in the height of faith—these are great and worthy of being venerated with the highest admiration. Therefore they ought to receive the souls of the little ones in the bosom of their way of life, and offer them in the sight of the Lord as a kind of holocaust and sacrifice. — Homilies on Ezekiel, Book 2, Homily 9

Ezekiel 40:43

Gregory the Dialogist: Upon which they place the vessels in which the holocaust and victim are immolated.

Whence it openly follows: Upon which they place the vessels in which the holocaust and victim are immolated. For what are the souls of the faithful, if not holy vessels that receive words of piety, so that from their minds a holocaust of life and prayer may be offered? Hence it is that Paul, when he was still unlearned in the calling of faith, because he had already received the words of the Lord and was full of heavenly grace, is called a vessel, when it is said: He is a vessel of election to me. Hence the prophet admonishes pastors and teachers, saying: Be cleansed, you who bear the vessels of the Lord. For they carry the vessels of the Lord as if upon a table, who by instructing support the life of the faithful, so that at some time they may lead them to the Lord for holocaust and sacrifice. But neither should this be regarded carelessly, that in these same vessels holocaust and victim are said to be offered. For a holocaust, as we also said above, is a victim, yet a victim is not always a holocaust, because when something is offered in part and retained in part, it is indeed a sacrifice, but it is not a holocaust. But truly in the great multitude of the faithful there are some who leave all things that are of the world, bestow all that they possess, reserve nothing for themselves, yearn from their inmost being for the eternal homeland, and slay themselves wholly in tears. These evidently are vessels upon the table, in which a holocaust is offered. And there are others who bear care for their own household, think of their children, and preserve an inheritance for them, who nevertheless, mindful of the eternal judgment, bestow mercy upon the poor, and give them food and clothing from whatever portion they have determined. These indeed are vessels upon the table, in which a victim is offered, not a holocaust. Because indeed the patience and teaching of the saints, by admonishing and sustaining, by persuading and frightening, instruct the hearts of some to such a degree that they abandon all things and kindle themselves wholly in the love of the Lord, while they instruct others to this degree, that because they are not able to leave all things, they may at least become merciful in whatever part they are able, and divide the care of the flesh with the care of the soul, the tables of the Lord constructed of squared stones bear vessels in which holocaust and victim are offered, because both the perfect, as has been said, when they abandon all things, kindle their whole heart in the love of the Lord, and the imperfect offer a sacrifice, which they have devoted in part. — Homilies on Ezekiel, Book 2, Homily 9

Gregory the Dialogist: And their edges were of one palm, turned inward all around.

There follows: And their edges were of one palm, turned inward all around. What does it mean that the borders of the tables are measured by a palm-span, except that in a palm-span the hand is stretched out, and the holy fathers and teachers preach those things in which the works of their hearers are stretched forth? For we stretch out the hand, as it were, when we extend our works. Therefore let every teacher speak, let him exercise the heart of his hearer, let him shake off the torpor of the idle. When he has stretched them toward good works, let him show that he has a palm-span on his lips. It must also be considered that in a palm-span the greatest and smallest fingers are stretched out. What is signified by the greater and smaller finger, except the greatest and smallest action? Therefore let the tables have a palm-span on their borders, so that in the preaching of their teachers one may do great works, yet not omit to do even the smallest things. Let one be so attentive to the smallest things that one is not sluggish in doing the greater. Hence Truth says through the Gospel: “Woe to you, scribes and Pharisees, hypocrites, because you tithe mint and dill and cumin, and have neglected the weightier matters of the law: judgment, mercy, and faith; these things you ought to have done, and not to have omitted those.” For through judgment, mercy, and faith, the greater finger of action is shown. But through mint, dill, and cumin, without doubt the smallest finger is represented. Therefore these things ought to have been done, and those not omitted, because if we wish to measure our work by a palm-span, it is necessary that the smallest finger be stretched out in such a way that the greater finger is not drawn back. — Homilies on Ezekiel, Book 2, Homily 9

Gregory the Dialogist: And their edges were of one palm.

But well, when the edges of the tables are measured, and the measure is said to be a palm, “one” is added, so that from the preaching of the teachers, just as unity is held in faith, so also unity of minds may be preserved in work, lest through the good work which one does, another break forth into the evil of discord. For we ought to do good works in such a way that through these also we preserve unanimity with those with whom we live, insofar as we rightly can—that is, not abandoning what we do, but forestalling with good persuasions the evil of discord that we fear. Thus Paul, preserving the unity of the palm in his works, was forbidding discord from being generated, when he saw that the Corinthians now wanted to receive back a certain one who had fallen and been cast out from the Church, saying: “If you have forgiven anyone anything, so have I. For what I have forgiven, if I have forgiven anything, was for your sake in the person of Christ, lest we be outwitted by Satan.” Who indeed is accustomed to generate evils from goods, and to drag what is done in charity toward discord. Whence he also immediately added concerning him, saying: “For we are not ignorant of his designs.” But a teacher who through the good things he preaches forms right action in his hearers, if he does not bind the minds of those working to unanimity, has a palm in the edges, but does not have that unity of the palm which has been spoken of. — Homilies on Ezekiel, Book 2, Homily 9

Gregory the Dialogist: Turned inward all around.

It must be carefully considered what is said, that the lips of these same tables are turned inward. For the lips of the tables are turned inward when teachers recall to their conscience by silent thought what they say, when they subtly examine themselves whether they do what they speak. Rightly, moreover, when the lips of the tables are said to be turned inward, it is also added “all around,” so that they do not consider themselves in just one part and neglect to weigh themselves in another, but inspect themselves everywhere, and, insofar as they are able, strive to fulfill in deed each thing they teach, lest if those who preach pretend not to do good, they become destroyers of themselves while cultivating others. O teacher, behold you are now a table, you now carry vessels, you now sustain in faithful vessels the weight of holocaust and sacrifice, but turn the lip inward, that is, recall your speech to your heart. Hear what you say, do what you preach. For if you neglect to fulfill what you preach, you sow a harvest for others, and you yourself fast from participation in the grain. Hence it is written: “Whose harvest the hungry shall eat.” For the hungry eats the harvest of the teacher who speaks good things but does not do them, because he who hungers for the bread of justice performs the commands he hears, and he himself who labored in sowing has no fruit. Hence Solomon says: “The sluggard hides his hand under his armpit and does not bring it to his mouth.” No one is so lazy as to think it labor to bring his hand back to his mouth even for eating. But the sluggard does not bring his hand to his mouth, who does not want to do what he says. Hence again it is said of those who teach well and act badly: “The sons of Ephraim, bending the bow and shooting arrows, were turned back on the day of battle.” They bend the bow and shoot arrows, who set forth the sentences of Sacred Scripture and strike the vices of their hearers with right words; but they are turned back on the day of battle, because they retreat after themselves in the temptation of vices, and do not want to oppose their breast, because they do not resist in the struggle of temptations. Hence again it is said: “You have turned back the help of his sword, and you have not assisted him in war.” For the sword of the teacher is the word of God. Hence it is said through Paul: “And the sword of the Spirit, which is the word of God.” Therefore Almighty God, when He sees that a teacher does not want to do what he says, turns back the sword of his help on the day of battle, because in the struggle of temptations He does not permit the words of doctrine that He gave to be a help to him. He has therefore a sword, but it does not help him in war, because when the adversity of temptation has broken forth, he forgets the word he was teaching. For behold, perhaps the teacher has a sermon about patience; by the mastery of his teaching he is compelled to say how patience should be maintained against losses inflicted, against insults heard. But when he himself has been provoked by either loss or insult, forgetting what he had taught, he exceeds measure either in injuring his neighbor or in returning insult more heavily. In these matters, therefore, let him consider that he is a table of God, let him turn his lip inward, let him keep what he preaches. For it is written: “In your patience you shall possess your souls.” And again it is written: “The learning of a man is known through patience.” If therefore patience is the indicator of learning, each one is shown to be learned to the degree that he has been patient. Hence it is that that good disciple who saw his master taken up into the air, through the affection of great charity cried out, saying: “My father, my father, the chariot of Israel and its driver.” What is it, dearest brothers, that Elijah is called the chariot of Israel and its driver, unless because the driver urges on, the chariot carries? Therefore the teacher who both sustains the morals of the people through patience and teaches with the words of sacred eloquence is called both chariot and driver. Chariot, because by tolerating he carries; driver, because by exhorting he urges on. Chariot, because he endures evils; driver, because he exercises the people with good admonitions. — Homilies on Ezekiel, Book 2, Homily 9

Gregory the Dialogist: Turned inward all around.

But perhaps the teacher’s discourse is against vainglory, and while wonderfully insinuating how it ought to be avoided, he seeks vainglory by those very words with which he argues against that same vainglory. If therefore he desires to obtain what he forbids, the table does not turn its lip inward. But the table of the Lord, constructed from squared stones, will have its lip turned inward if one strives to hear what he says. For it is written: “Do nothing through contention, nor through vainglory.” And again the excellent preacher says the same: “Nor seeking glory from men, neither from you, nor from others.” For to seek passing praise from the labor of preaching, what else is it than to sell a great thing for a cheap price? But there is grave danger in the words of teaching, because often the favors of hearers follow the speech of teachers, and when teachers, from that good reputation they have gained, are unwilling to appear lesser in their sayings, the word of teaching which they began out of love for almighty God for the purpose of gaining the souls of hearers, they afterward labor at for the purpose of gaining praises. And those who first sought spiritual profits in the words of God afterward pursue temporal favors. Whence it happens that whether any right works or holy words of teaching perish in the judgment of almighty God, when through these anyone pants after passing favors. Hence indeed through the prophet it is said to Judea what the incautious mind discovers in itself, if at least after fault it carefully examines its thoughts: “The Lord called your name a fruitful olive, beautiful, fruit-bearing, splendid. At the sound of great speech a fire blazed in it, and its branches were burned.” For the Lord calls a fruitful and beautiful, fruit-bearing and splendid olive one whose either efficacy in work or holy endeavors in words of knowledge He approves. But at the sound of great speech a fire blazed in it, because when someone begins to be praised, he perhaps blushes to appear lesser than he is called, and strives to be what may be said of him. For the sound of great speech is the favor of the flatterer. Whence it is written: “He who blesses his neighbor with a loud voice, rising in the night, is like one who curses.” At the sound of great speech therefore a fire blazed in it, because in the greatness of favor a flame is kindled in the heart from love of praise. But all the branches of the olive are burned, because before the eyes of almighty God, both the things well done and the things knowingly spoken perish, when they are no longer done from love of the Lord, but from the intention of passing praise. For thus often a sinister thought is joined to a good thought, so that scarcely does the mind itself that generates those thoughts recognize it. Whence the excellent preacher, when speaking subtly he said: “The word of God is living and effective, and more piercing than any two-edged sword, and reaching even to the division of soul and spirit,” immediately added: “of joints also and marrows, and a discerner of the thoughts and intentions of the heart.”

For the word of God distinguishes joints and marrow, because it discerns the thoughts and intentions of the heart. By joints, indeed, bones are joined to bones. And often while we do something with right thinking, we suddenly turn aside to the love of praise, and we do for praise what we had first begun to do for truth, because thoughts are joined to thoughts, as if certain joints are made in the spirit. But the bones that are joined in the joint also have marrow. The holy preacher brought this out more clearly when he added: “The discerner of thoughts and intentions of the heart.” For our joints are our thoughts, but the marrow is our intentions. And often we think one thing, yet what we intend through our thinking is another. For if someone, with a reward of money proposed, defends the case of an orphan or widow, and perhaps entering the Church says to God in his prayers: “You see that I defend the case of the orphan and widow,” this person without doubt knows what he thinks, but is ignorant of where his thought is directed. For he thinks one thing and intends another. For he seeks not the defense of the orphan or widow, but the reward of money. For take away the temporal reward, and he does not defend the orphan and widow. Therefore the word of God is the discerner of thoughts and intentions of the heart, because it does not look at what you think within yourself, but through the marrow of the joint, that is, through the intention of the thought, it sees what you seek to receive. It remains therefore that when a teacher speaks, as if at God’s table he should always turn his lip inward, lest he either begin to speak with evil intention, or when he has begun well, seduced by favors, he turn aside to another desire. — Homilies on Ezekiel, Book 2, Homily 9

Gregory the Dialogist: Turned inward all around.

Perhaps, however, the discourse concerns the teacher’s guardianship of discipline. And it often happens that one who knows how to speak the rule of discipline does not know how to maintain it, because either, moved by excessive zeal, he moderates himself too little through gentleness; or, calm with excessive gentleness, he inflames himself too little against vices with the spur of zeal. For with great consideration we must weigh what is written, that on the vessels of the temple, among the crowns and interwoven bands, oxen and lions and cherubim were carved, and beneath the oxen and lions hung straps. Indeed, crowns signify the mark of victory, while interwoven bands signify the unanimity of concord; but the cherubim are called the fullness of knowledge. For priests and teachers, among the crowns and interwoven bands, that is, among the strength of good work by which they run toward victory, and the concord of charity, by which they do not differ from one another, are designated by oxen and lions and cherubim, because in the fullness of knowledge which they have, it is necessary that they hold both the gentleness of oxen and the fervor of lions, so that in the discipline which they preach, they may be both kindled by holy zeal and tranquil from paternal sweetness. Let straps hang down beneath them, so that the reins of their discipline by which they themselves are bound they may also carefully extend to their subjects. For straps to hang down beneath them is to hold the bonds of guardianship over subjects. These are rightly maintained when neither the gentleness of oxen is lost in the fervor of zeal, nor the terror of lions is diminished in gentleness. Indeed, there ought to be such discretion that discipline is neither excessive nor mercy lax, lest if fault is forgiven in a disorderly manner, he who is culpable be bound more gravely in guilt; and again, lest if fault is retained immoderately, he who is being corrected become so much the worse, inasmuch as he considers that nothing is being done toward him from the grace of kindness. Therefore, harshness must be shown to the wicked in outward display, charity in the mind; so that both the harsh display may restrain the offender, and the keeping of charity may not lose the reward of gentleness.

Behold, while I speak, Joseph stirs the mind to come forth himself as a witness to demonstrate what I am saying. Certainly, when he narrated to his brothers the dream he had seen about his advancement, through what he innocently related, he aroused the stings of malice against himself. By those same brothers he was sold to the Ishmaelites, led into Egypt, and by the wondrous dispensation of the almighty Lord was set over that same Egypt. And when famine arose in the land of Canaan, the brothers came to Egypt, found Joseph set over Egypt, and worshipped him with their necks bowed to the ground. And because they could not change God’s counsel, they worshipped because they sold him whom they had sold lest they should worship. Then that man of God himself, full of the spirit of discernment, recognized his brothers without being recognized. But mindful of their fault and forgiving of the injury, he neither strove to repay the evils of his brothers nor to release them without purification. For with suspicious voice he immediately said: “You are spies; you have come to see the weaker parts of the land. Now I shall take trial of you. By the life of Pharaoh, you shall not go out from here.” O what a lance in the heart! They had come as strangers, they were fleeing the danger of famine, they had not received the grain they sought, and they saw themselves besides being struck by the hurling of accusation. Amid these things they are led to prison, and, brought out after three days, they are still terrified in the same harshness. Now they return to their heart, now the memory of fault strikes the mind, and they speak among themselves: “Rightly do we suffer these things, because we sinned against our brother, seeing the anguish of his soul when he pleaded with us, and we did not listen; therefore this tribulation has come upon us.” In these things, however, Joseph’s heart is conquered by love; he seeks a private place, he releases in weeping what he owed to piety. He returns severe to his brothers, so that their tormented soul might be freed from fault. After this, one is bound in chains, the others are dismissed with grain, so that one brother might come, whom they had said they had as the youngest. Afterward the brother came. Piety conquered his mind when the innocent brother was seen; but harshness remained in outward show, so that the guilty brothers might be purged. Grain is given, a cup is hidden in the sack of the younger brother, an accusation of theft is raised against them. A messenger is sent to bring them back; it is decreed that he with whom the cup was found be consigned to slavery. It is found in the sack of the youngest brother. Then Benjamin is brought back, all the afflicted brothers follow. O torments of mercy! He tortures, and he loves. Therefore having returned, prostrate on the ground with tears, they beg pardon. For remembering what they had promised the father concerning him, they were wasting away with unbearable grief. Then piety, enclosed and no longer able to restrain itself, burst forth into the open, and shook out the tears of charity from the countenance of severity. The anger that appeared and was not was wiped away; the mercy that was and did not appear was shown. Thus the holy man both forgave and avenged the crime of his brothers. Thus he held clemency in vigor, so that to his offending brothers he was neither merciful without punishment, nor strict without compassion.

Behold, this is the teaching of discipline: to know how to pardon faults with discernment, and to cut them away with compassion. But those who do not have the spirit of discernment either dismiss sins in such a way that they do not correct them, or strike as if correcting in such a way that they do not forgive. Therefore, the teacher who must speak about the moderation of discipline should know himself to be a table of God, and should bend back the basin within, so that what he speaks in teaching, he vigilantly performs under the spirit of discernment. Nor, if he considers that certain things are lacking in himself, ought he to fall silent from preaching about them. For his position demands that he speak. Therefore, let him challenge himself with his own words; and if he does not speak because he does not practice, let him practice because he is compelled to speak. Therefore, where he sees himself fulfilling in deed what he says, there let him admonish his hearers, and kindle their minds to the pursuit of good work. But where he does not yet see himself having fulfilled what he speaks, let him likewise inflame himself to the good things about which he admonishes his hearers, so that he himself may also learn at the same time in practice what truth speaks through him in preaching. For often what we do not know by living, when compelled by the duty of teaching, we learn by speaking; and while the guilt of our laziness is born in the mind through reflection, a compunction suddenly arising pierces that same mind, and aroused by its own voice, it awakens in action, which previously lay torpid in idleness without a voice. — Homilies on Ezekiel, Book 2, Homily 9

Gregory the Dialogist: But upon the tables, the flesh of the offering.

Behold, moreover, when the rim of the table is extended by a palm’s breadth—that is, when through the teacher’s mouth there is disputation against vices, and the heart of the hearers is kindled to good works—many who hear his words recognize how great and what kind of evils they have committed; and they come to him confessing, and with tears they ask him to become an intercessor for their sins, so that he himself by praying may wipe away the faults which he has made manifest by preaching. Whence it is also added: “But upon the tables, the flesh of the offering.” For when the holy teachers pour out prayers to the Almighty Lord on behalf of penitent and confessing sinners, by the very fact that they seek pardon for their carnal life, they carry the flesh of the offering to the Lord’s table. Therefore, in order that there may be converted and weeping souls for whom they may intercede, it is necessary that they first preach to those same persons while they are still in sin; and when they have already begun to abandon their sins and hasten toward innocence, the growth of preaching must increase in the mouth of the teacher toward them, and he must press upon certain ones with the word of his teaching all the more vehemently as he considers them to have fallen more grievously, knowing indeed that he himself will receive the reward of great recompense in proportion to how much he raises others from deeper sins through his words. — Homilies on Ezekiel, Book 2, Homily 9

Gregory the Dialogist: But upon the tables, the flesh of the offering.

Let it be permitted amid these things to bring forward the words of the holy Gospel to our midst, whose sacred history through the miracle it narrates announces the wondrous things that are done daily. For when the weary and fasting crowds had come together to the Lord, the Lord said to His disciples: I have compassion on the multitude, because behold they have now persevered with me three days and have nothing to eat; and if I send them away fasting to their homes, they will faint on the way; for some of them have come from far away. The crowd perseveres with the Lord for three days when the multitude of the faithful, turning away through penance from the sins they have committed, converts itself to God in work, in speech, and in thought. The Lord does not wish to send them away fasting to their home, lest they faint on the way, because indeed converted sinners faint on the way of the present life if they are dismissed into their own conscience without the nourishment of holy teaching. Therefore, lest they grow weary on the journey of this pilgrimage, they must be fed with holy admonition. But the pious sentiment which proceeded from the mouth of Truth must be carefully considered, in which it is said: For some of them have come from far away. There is one who, having experienced nothing of fraud and nothing of carnal corruption, hastened to the service of almighty God. This one did not come from far away, because through incorruption and innocence he was near. Another, stained by no immodesty, defiled by no shameful acts, but having experienced only marriage, was converted to spiritual ministry. Neither did this one come from far away, because having used the permitted union, he did not stray through unlawful things. But others after carnal shameful acts, others after false testimonies, others after committed thefts, others after inflicted violence, others after perpetrated homicides return to penance and are converted to the service of almighty God: these indeed come to the Lord from far away. For the more anyone has strayed in wicked deeds, the farther he has departed from the almighty Lord. For also the prodigal son, who abandoned his father, went away into a far country, in which he fed swine, because he nourished vices. Let nourishment therefore be given even to those who come from far away, because to converted sinners the foods of holy doctrine must be offered, so that they may restore in God the strength they lost in shameful acts. These often need to be satisfied by teachers with more abundant foods of doctrine, the more they came exhausted by greater vices. And when they have now begun to confess the evils they committed, and by confessing to abandon them and punish them with weeping, it is necessary that holy teachers earnestly pray for their sins, so that they may bring the flesh of offering to the Lord’s table. As often as they do this, in that they intercede for the sins of others, they wipe away their own more fully before the eyes of God, because by that very charity they justify themselves, by which with wondrous piety they sacrifice themselves in lamentations for the iniquities of others. Nor should it be burdensome for teachers to pour out tears for converted sinners, when even He Himself who created all things, having become man, poured out His blood on the cross for our iniquities, who lives and reigns with the Father in the unity of the Holy Spirit, God, forever and ever. Amen. — Homilies on Ezekiel, Book 2, Homily 9

Ezekiel 40:44

Gregory the Dialogist: The Prophet, wisely understanding the mystical senses of sacred Scripture through the inspiration of the Holy Spirit, says: “Thy testimonies are wonderful, therefore my soul hath searched them out.” He also says again: “Open thou mine eyes, and I shall consider the wondrous things of thy law.” For he who does not yet understand hidden things from what is plain has veiled eyes. But he who already understands considers the wondrous things of God’s law with unveiled eyes, because, discussing the words of the letter spiritually, he weighs what greatness lies hidden within. Is it not wonderful when one thing sounds in the ears, and another thing that did not sound comes forth to the understanding? To what then shall I liken the word of sacred Scripture if not to a stone, in which fire lies hidden? It is indeed held cold in the hand, but when struck with iron, it flashes forth sparks, and that which the hand previously held cold now sends forth fire that burns afterward. For so indeed, so are the words of sacred Scripture, which are indeed held cold through the narration of the letter; but if anyone, with the Lord inspiring, strikes them with attentive understanding, he draws forth fire from their mystical senses, so that the soul afterward burns spiritually with those words which he himself, being cold, previously heard only according to the letter. — Homilies on Ezekiel, Book 2, Homily 10

Gregory the Dialogist: In these words of the letter, therefore, whose mind grows inflamed toward the love of God, or rather is not made lukewarm by the very reading of them? But if the hidden spiritual marrow in the letter is examined, through this sparks of understanding go forth and kindle what previously sounded cold to the ears of the heart. Nevertheless, for us, so that the interior understanding may open itself as the Lord breathes upon us, let the narrative itself first be made clear according to the letter. For he says that there was an interior gate, and outside this a court, which is called the inner court; and then other gates are described, namely of the North, the South, and the East, so that he might show that the very court which he had said was outside the interior gate was inner in relation to the exterior gates. Therefore this court is both outside and inside: outside, because it is outside the interior gate; but inside, because it is within the exterior gates. The treasuries of the singers are also narrated to be in this same court, which are said to be placed at the side of the gate looking toward the North. But those same treasuries look toward the Southern way. And it is added: From the side of the Eastern gate, which looked toward the way of the North. In which words it is clearly understood that the treasuries of the singers had been placed between the side of the gate looking toward the North, and the side of the Eastern gate, which gate, namely, looked toward the way of the North. Therefore the face of the treasuries was toward the Southern way, but their position was between the Eastern gate and the Northern gate. Therefore the interior gate had on one side the Northern gate, and on the other side the Southern gate. But in front of the vestibule the Eastern gate had risen, and thus the gates surrounded the exterior so that the court which was outside the interior gate might also be interior. — Homilies on Ezekiel, Book 2, Homily 10

Gregory the Dialogist: These things we have run through briefly from the words of the letter, so that we may seek out the mystical senses in them not briefly. In the upper part, moreover, three gates have been described, that is, of the East, North, and South; and soon three others of the inner court were narrated, that is, of the South, East, and North, and then the gate of the inner court was mentioned, in which tables constructed of squared stones are recorded; and the gate that looked toward the North, in which there would be tables for sacrifice, not for holocaust. Whence we said that in the inner the Church is signified, in the outer the Synagogue. But, with these completed, the prophet again begins to describe the inner gate, and three others, that is, of the North, South, and East, and he declares that in their inner court, which was outside the inner gate, there are treasuries, singers, priests, the temple, the altar, sacrifices. In which words, because he began to narrate other things about the institution of the holy Church than those which he had said before, it is clear that he changed the understanding of the inner gate. For if he were saying all things under one understanding, he would not repeat the same things and others in a new order. For how can we speak of a court, treasuries, singers, priests, the temple, the altar, sacrifices outside the inner gate, if by that same inner gate in this place the holy Church is designated? For since all these things are within her, how are they outside the inner gate, if they are not outside the Church? The inner gate therefore can be understood as that of which we spoke already long before, which is said to be placed opposite the gate of the North and the Eastern one, through which we said is figured the entrance that is opened to us to the inner joys of the heavenly homeland, so that here also through the gates that are narrated around the vestibule the holy Church is figured, but through the inner gate the entrance of the heavenly kingdom is figured. — Homilies on Ezekiel, Book 2, Homily 10

Gregory the Dialogist: But lest anyone think that I violently bend the words of the Holy Spirit to my understanding, and say that I should not have changed the signification of the holy Church which I once gave concerning the inner gate, by the shining grace of almighty God, let us hold to those things which we have begun, so that both the inner gate signifies the Church, which leads us to inner joys; and the treasuries, singers, priests, the temple, the altar, sacrifices are in the court which is outside the gate, and yet are not outside the Church. For if we search with subtle investigation, nothing prevents it being understood that we perceive the inner gate, as was said, to be the holy Church. Of which it is now said: And outside the inner gate, treasuries of singers in the inner court. For there are two things that are mentioned: the inner gate, and outside this the inner court, so that this same court is both outer and inner, outer from the gate, but inner, as we said before, from the gates which he added in narrating. — Homilies on Ezekiel, Book 2, Homily 10

Gregory the Dialogist: The holy Church has two lives: one which it leads temporally, another which it receives in eternity; one in which it labors on earth, another in which it is rewarded in heaven; one in which it gathers wages, another in which it now rejoices over the wages received, and in both lives it offers sacrifice. Here, namely, the sacrifice of compunction, and there the sacrifice of praise. Of this sacrifice it is said: “A sacrifice to God is a broken spirit.” But of that one it is written: “Then you will accept the sacrifice of justice, offerings and holocausts.” Of which again it says: “That my glory may sing to you, and I may not be pierced with compunction.” In both sacrifices, however, flesh is offered, because here the offering of flesh is the mortification of the body, there the offering of flesh is the glory of resurrection in praise of God. For then flesh will be offered there as in a holocaust, when, transformed into eternal incorruption, it will have nothing of contradiction, nothing of mortality, because entirely kindled at once by the fires of his love, it will remain in praise without end. Therefore let this inner gate, that is, in the holy Church, have its interior parts, namely that life which is still hidden from our eyes. Let it have outside it an outer court, that is, the present life, in which every good is done so that the good without end may be reached. — Homilies on Ezekiel, Book 2, Homily 10

Gregory the Dialogist: Let there be therefore in the interior court, which is nevertheless outside the gate, treasuries of singers, because all the elect and perfect, who still subsist in mortal flesh, are both within the bosom of holy Church and still outside the secret joys of the interior life. Let there be treasuries of singers within and without, because the hearts of the saints, which sing their desire to almighty God through the love of great ardor, both are already within and are not yet within, because placed in the bosom of holy Church, they already see through the spirit what they might love strongly within, and yet they do not yet perfectly see what they love. Let there be therefore treasuries in the interior court, but outside the gate, so that they may already be within through desire, and not yet be within through full attainment. But what are the treasuries of singers, except the holy desires of those who love? They guard the divine precepts like certain riches in the mind, which they preserve by singing, because they fulfill the commandments of God not from fear but from love; and for them the instructions of sacred speech become singable, because they always work not from sadness but from desire. Do you wish to hear the heart of the just man as the treasury of a certain singer? Your statutes were my songs in the place of my sojourning. We call the statutes of God the divine precepts, which make us just if they are fulfilled. These become singable to us in the place of our sojourning when in this pilgrimage of the present life we love those same commandments and fulfill them from desire. Hence it is that the same Psalmist again presents himself from the treasury of singers, who says: Mercy and judgment I will sing to you, O Lord. — Homilies on Ezekiel, Book 2, Homily 10

Gregory the Dialogist: The mercy of the Lord, by which sins are forgiven, even the sinner ought to sing—that is, to speak of it with joy and to hope in it. But who is so righteous that he can call before the eyes of his mind the eternal judgment and not tremble, and rather presume, hasten, and rejoice to come to that examination before so great a Judge? Whoever he is, he is great, because, already singing of the Lord’s mercy and judgment, he loves with the whole affection of his mind the almighty God who mercifully forgives his sins, and therefore does not fear His judgment. For perfect love, as the apostle John says, casts out fear. He sings indeed of the judgment which he does not dread to enter. Therefore let his mind be a treasury of singers, so that through the riches of mercy which he receives, he may proceed joyfully to the judgment which he no longer fears. Let us see, if you please, dearest brothers, another treasury of the singer as well. Perhaps he too sings of judgment. For what does he say? “For I am already being poured out as a drink offering, and the time of my departure is at hand. I have fought the good fight, I have finished the race, I have kept the faith; for the rest, there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will render to me on that day.” He who, conscious of his labors, mindful of the struggle he waged, mindful of the faith he kept, says that a crown is laid up for him at the judgment, and hopes rather than expects it to be granted to him as a gift on that day—it is clearly evident that he sings of the judgment which he desires to come. Hence he also adds: “And not only to me, but also to those who love His appearing.” For no one loves the coming of the Judge unless he knows that he has a good case in the judgment. Therefore the hearts of those who love the coming of the Judge are treasuries of singers, because through the confidence of grace and life, through the virtues of holy desire, they sing of the righteous judgment which all the unrighteous fear. — Homilies on Ezekiel, Book 2, Homily 10

Gregory the Dialogist: But your charity remembers that in our previous discourse we said that faith is designated by the Eastern gate, hope by the Northern, and charity by the Southern. Therefore these treasuries are mentioned as being between the Eastern and Northern gates, and as looking toward the Southern way, because the hearts of the saints, positioned between faith and hope, look toward the Southern way, since they burn with the fires of holy charity. The Eastern gate itself is also said to look toward the Northern way, because although all sins are forgiven us through faith in baptism, nevertheless while we still live here, even after faith we frequently decline toward sins. And the Eastern gate, as it were, looks toward the Northern way, when our life after receiving faith still grows somewhat numb in the coldness of fault. For who in this life is able to live without fault after faith, since John says: “If we say that we have no sin, we deceive ourselves, and the truth is not in us”? Agreeing with whose words, James says: “For in many things we all offend.” But if past sins were forgiven in the reception of faith, and we still decline toward sins after faith, what presumption of righteousness will there be for us, what hope of enduring life, unless now, while we are still between the Eastern and Northern gates, we lift the eyes of our mind toward the Southern way, so that, burning with holy charity, the heat of love may free us from the fault of numbness and coldness? Therefore let the treasuries be between the Eastern and Northern gates; but, as was said, let their faces look toward the Southern way, so that between this—that we were born in faith—and this—that afterward, having fallen into sins, we presume upon the hope of divine mercy—we may exercise ourselves in the ardor of charity, and direct the eyes of our heart there, where we are kindled by the fires of love. — Homilies on Ezekiel, Book 2, Homily 10

Gregory the Dialogist: The North gate can signify the Gentiles, the South way Judea, and the East gate the Lord Himself. For not without reason is the Gentile world represented by the North, which he possessed in the coldness of torpor who said: “I will sit on the mount of the covenant, on the sides of the North.” Judea is also rightly understood by the South gate, in which the spiritual fathers burned with heavenly love. One of them speaks, saying: “Turn again, O Lord, our captivity, like a torrent in the South.” Although it had a carnal people in whom it bore, as it were, the cold of the North, nevertheless in its holy teachers and Prophets it burned with the heat of charity toward God and neighbor. The East gate not without reason signifies Him of whom it is written: “Behold the man, Rising is his name.” And of whom Zechariah says: “The Rising from on high has visited us.” Therefore let the treasuries of the singers be on the side of the North gate, because not only in Judea were the hearts of the saints spiritually kindled, but also in the multitude of the Gentiles converted to the sacraments of the holy faith, the hearts of the saints burn with love of the heavenly fatherland, they yearn for eternal joys, they sigh for the fellowship of their fellow citizens in heaven; yet they take examples of this ardor, which they received by the gift of the Holy Spirit, from the spiritual fathers of the Synagogue. Hence those same treasuries, though placed on the side of the North, turn their eyes toward the South way. For behold, we come from among the Gentiles; but in this, that we are warmed by the love of the Holy Spirit, we look to the fathers of Judea, who daily provide us examples of holy desire in their words. — Homilies on Ezekiel, Book 2, Homily 10

Gregory the Dialogist: Was he not burning as if with the heat of midday fervor, who was inflamed, saying: “As the deer longs for the springs of water, so my soul longs for you, O God. My soul has thirsted for the living God; when shall I come and appear before the face of God?” Who again said: “I will sing and understand in the immaculate way, when will you come to me?” He who said this was also kindled with this ardor: “Now you dismiss, Lord, your servant according to your word in peace, because my eyes have seen your salvation.” Therefore, because we come from the Gentiles, but we set before ourselves the holy fathers of Judea for imitation in divine love, we are like certain treasury chambers of the singers on the side of the gate that looks toward the way of the North, but we keep our faces toward the way of the South. — Homilies on Ezekiel, Book 2, Homily 10

Gregory the Dialogist: And it should be noted that these same treasuries are said to be between the gate of the North and the East, because evidently after the Lord’s incarnation a multitude of nations came to the faith, and among those faithful peoples themselves and the sacraments of the Lord’s incarnation which they love from the depths of their hearts, the hearts of those who love rise up. Therefore let the holy treasuries have the gate of the East on one side and of the North on the other, because among those very mysteries of their redemption which they follow, and certain carnal people whom they also tolerate within the holy Church, many advance in strong love toward God, grow in virtues, seek the coming of the eternal Judge, and between those things which they love and those which they tolerate, like certain treasuries, they preserve the riches of the spirit in their mind. Nor do they fail between the sacraments which they love and certain contrary things which they bear, because they direct their faces toward the Southern way. For what do we suffer that our fathers did not previously endure for love of the Lord? — Homilies on Ezekiel, Book 2, Homily 10

Gregory the Dialogist: It should be noted that the Eastern gate is described as being between the gate of the South and of the North, because our Lord and Redeemer was born from Judea, and soon afterward drew the Church from the Gentiles to His faith. For He appeared as it were between the southern gate and that of the North, because He came from the former and converted the latter to His service. Hence it is well said that the same Eastern gate looks toward the way of the North, because the Lord when born abandoned the Synagogue and gathered the multitude of the Gentiles. It should also be noted that when it was being said concerning the treasury chambers: “And their faces toward the way of the South,” “one” was added, so that we might clearly understand that the way to the heavenly homeland is not one for us who come from the Gentiles, and another for those fathers who were in Judea; but this same one way is for us and for them, which leads us to eternal joys, which says to us through the Gospel: “I am the way, the truth, and the life.” Concerning which the Psalmist says: “That we may know Your way on earth, Your salvation among all nations.” For what is called Jesus in Hebrew is called Savior in Latin. Therefore the way is known on earth, because Jesus, God before the ages, and made man at the end of the ages, was manifested to the Gentiles. Therefore there is one way both for those who are from the South and for those who are from the North. — Homilies on Ezekiel, Book 2, Homily 10

Jerome: (Vers. 44 seqq.) «And outside the front gate of the cantor’s treasury in the inner courtyard, which was on the side of the gate facing the north, their faces were towards the south: one on the side of the eastern gate, which faced the way of the north. And he said to me: This is the treasury that faces the southern way of the priests, who keep watch in the temple’s guardrooms. Furthermore, the treasury that faces the way of the north will be for the priests who serve at the altar: these are the sons of Zadok who come near from the sons of Levi to the Lord, to minister to Him. And he measured the porch of the temple by the length of one hundred cubits, and the width of one hundred cubits, square: and the altar that was before the temple: and he brought me into the porch of the temple, and he measured the porch five cubits on this side, and five cubits on that side: and the breadth of the gate three cubits on this side, and three cubits on that side. And the length of the porch was twenty cubits, and the breadth eleven cubits, and there were steps to it: and pillars before the gates one on this side, and another on that side. Regarding the treasuries, the Seventy translated them as exedrae. And what we called exedrae, or the treasuries of the singers, was omitted by them. And again, after the measurement of the vestibule of five cubits on this side and five cubits on that side, they added from their own, and the width of the gate was fourteen cubits, whereas in the Hebrew it is only mentioned as a width of twelve cubits, and the width of the gate on this side was three cubits, and on that side was three cubits. I have reminded the reader not to be confused by the diversity of translations, but to be satisfied with the Hebrew truth in this particular place, especially when it comes to the measurements of the temple. Therefore, after the wall, which the Seventy translated as the περίβολον, which surrounded the whole temple in a square circuit, we read that the prophet was introduced into the inner courtyard, and then to the north, and to the south, and to the Eastern Gate, and again to the north: concerning which, as we were able, we have spoken, and in the diversity of which, either of names or of measurements, the past discourse showed what seemed to us: the meaning of which the testimony of the Savior briefly shows, saying: In my Father’s house there are many mansions (John 14:2). After completing these things, he enters the temple, that is, the Holy of Holies, of which it is now said, and within the inner gate, the treasuries, or the singing halls. To them is given this command: Sing to the Lord a new song (Psalms 95:1). They cry out with the angels: Glory to God in the highest, and on earth peace to people of good will (Luke 2:14). This inner courtyard was situated on the side of the gate that faced the North, the South, and the East, so that the singers of the Lord, and those who are engaged in the ministry of angels, may always remember by which steps they have reached the highest, and diligently understand the mysteries of each place. Finally, that man whose pen and cord were in his hand, having led the prophet into the inner courtyard which overlooked the southern road, spoke these words: ‘This is the treasury or council chamber; and as Theodotius set it up, the chamber, which is separated for the dwelling of the priests, is for the observation of the temple guards. Furthermore, the treasury which overlooks the northern road will belong to the priests who stand guard at the service of the altar.’ In which it should be noted that the priests to whom the custody of the temple has been entrusted dwell in the treasury, which faces the south, where the fullest light is. But those who stand guard at the ministry of the altar, where victims are offered for sin, should be in the treasury facing the north, for those who come from the north and offer victims for sins, desiring to receive and save them. Both of these, serving the Lord in their respective duties, are called the sons of Zadok, which means righteous or justifying. For God, the Almighty, whose name is written: The Lord is righteous and loves justice; His face has seen equity (Psalm 11: 8). But these are the sons of Sadoc of the sons of Levi, which is interpreted as ‘assumed’. And they themselves are assumed by the Lord, so that they may approach Him, and never is it said of Moses alone: Moses approached the Lord; but also all who serve and minister to Him are said to draw near to the Lord. But this man who introduced Ezekiel into the inner courtyard, and so to speak, into the Holy of Holies, measured the courtyard itself, in which there were two chambers or treasuries assigned to the guards of the temple or the dwelling places of the altar, and he found it to be two hundred cubits in length and breadth: so that the priests of God who serve in the ministry, who had entered through a narrow and tight path, may have wide walkways and dwell in a perfect and complete number of virtues. And in the very courtyard there was an altar in front of the face of the temple, so that the prayers of the saints never ceased before God. Moreover, the aforementioned man led Ezekiel into the vestibule, or πρόπυλον of the temple, which measured five cubits on each side, for the one who was brought in had been trained in divine understanding and knew neither right nor left, but entered by the royal way. The width of the gate itself, which was the entrance to the vestibule of the temple, was three cubits on each side. In the elegant observance of the Holy Scriptures, it is not said from the right or the left, lest anything be named left in the Holy of Holies, but from this side and that side, that is, from both sides. And immediately the discerning reader understands that the number three relates to the mystery of the Trinity, which is the gate for those who approach God, for the Father is in the Son, and the Son is in the Father, and the Holy Spirit is in both. This number three is the gate for those who, after baptism in the Trinity, come to salvation. But what follows, the length of the vestibule is twenty cubits, and the width is eleven cubits, seems to raise the question of how the dual number, which refers to two decades, and the eleventh, which seems to have one less, can be said to complete the sacred number twelve in the temple vestibule. Most people solve this problem in the following way: Although the priests are holy and placed in the service of the temple, and offer daily sacrifices to Christ, because they dwell in this mortal and fragile body, subject to sickness and vice, they have the number twenty and eleven. Where was it that the Apostle said, ‘Wretched man that I am, who will deliver me from this body of death’ (Rom. VII, 24)? Not that we believe, according to the most savage heresy, that bodies are to be destroyed; but that it is our desire to be clothed upon, not stripped, and to receive immortality with this mortal, and to put on incorruption with this corruptible. However, what follows, ‘And it was ascended by eight steps’ (I Cor. XV), that is, to the inner gate, presents a great difficulty for those who know the Hebrew language. Finally, Symmachus, whom we have followed in this place, set out eight degrees: Seventy, ten; Theodotion and the second edition of Aquila, eleven; but the first edition set no number, but simply said, and the degrees by which it was ascended to it: so that either according to the custom of the previous gates, we understand eight degrees, as Symmachus understood, or certainly those which the inner gate had, whose number Scripture did not say (for which in Hebrew it is placed, Urob (), that is, breadth, Aste (), Esre (). But if it is read in this way, eleven signifies; but if we read ‘Esre,’ which means ten, without the final ’s,’ it does not signify ten but a pronoun (which). To experts in the Hebrew language, these may seem like delusions; but now we are not writing about controversies or speeches in which the composition of words is commonly used, but about explanations and commentaries on Hebrew books. But let us return to our task. The number eight or ten, which is a perfect number, or eleven, about which we have already spoken, is ascended to the gate of the holy ones, on the front of which there were columns, one on this side and another on that side. He did not say ’two’ so as not to incur the number dual, but ‘one and one’, which is a perfect number, and imitates the unity of God. These, however, were two columns, of which it is also said in the Apocalypse: ‘He who conquers, I will make him a pillar in the temple of my God, and he shall go out no more’ (Rev. 3:12). And Peter and John are called the pillars of the Church (Gal. 2), through whom we enter into the Holy of Holies, and by whose teaching our entrance to Christ is made. — Commentary on Ezekiel

Jerome: The inner court is set in the side of the gate that looked north and south and east so that singers of the Lord and those who are engaged in the task of angels will always remember and recognize the divine mysteries of each place carefully. — COMMENTARY ON Ezekiel 12:40.44-49

Ezekiel 40:45

Gregory the Dialogist: In these words of the prophet we must first inquire who are the priests of the greater order, whether those who keep watch in the guardianships of the temple, or those who serve at the ministry of the altar. But because shortly afterward it is added: “The altar was before the face of the temple,” it is clearly shown that those are priests of the greater order who keep watch in the guardianships of the temple, because indeed they minister at the altar which is within. But those who keep watch at the altar which is before the face of the temple are inferior by as much as they minister in the outer areas. Therefore we must inquire who the priests are who guard the temple, and who are said to keep watch for the ministry of the altar. The teacher of the Gentiles, writing to the faithful, says: “The temple of God is holy, which you are.” Who then are the priests who guard the temple of God, if not those who by praying, by preaching, by keeping watch in spiritual activities, defend the holy Church from the assaults of malignant spirits, from the persuasions of the wicked, from the errors of heretics? Was he not a guardian of the temple who, enumerating the labors of his suffering, says: “In labor and hardship, in many watchings, in hunger and thirst, in many fastings, in cold and nakedness”? And immediately he adds: “Besides those things which are from without, my daily urgency, the care of all the churches.” Consider, I ask, with how great solicitude the guardian of the temple keeps watch. For behold, he suffers inestimable things in himself, and he shares the solicitude of his heart with others. Of what virtue, I ask, is it to think more about the welfare of one’s neighbors than about one’s own affliction? Who can worthily estimate this? Who can worthily weigh it? He labors, he grieves, he hungers, he thirsts, he is cold, he fasts, he keeps watch, and yet while keeping watch he thinks about the care of all the churches. Behold, a most diligent guardian of the temple is set forth as an example. Let whoever is able imitate him. For to suffer adversities for the truth, to bestow good things upon neighbors, to keep watch concerning the care of souls, to seek out and restrain anyone from falling into faithlessness, into pride, into plundering, or into impurity—this is to guard the temple of God, that is, the holy Church. — Homilies on Ezekiel, Book 2, Homily 10

Ezekiel 40:46

Gregory the Dialogist: There are moreover priests of a lesser order who keep watch for the ministry of the altar, who namely investigate carefully the sins of those who transgress in aid of their superiors, and correct the life of carnal men, and bring them to the point where through the laments of penance they set ablaze, as it were, the flesh in sacrifice which they had previously permitted to live in sin. For those who preside over the holy Churches are not able to do all things by themselves. But while they themselves are occupied with spiritual matters, if any wicked and carnal deeds are committed, they entrust these to others to be examined and corrected. Through whom, when the carnal life is corrected and those making progress arrive at the pursuit of abstinence and prayer, the flesh is now set ablaze, as it were, upon the altar, so that in the sight of the almighty Lord a sacrifice may give forth fragrance from that very source whence formerly sin was displeasing. — Homilies on Ezekiel, Book 2, Homily 10

Gregory the Dialogist: But in this matter a question arises, since it was said above that the treasury chambers had their fronts toward the Southern way, by what reasoning is it now said that the treasury chamber which looks toward the southern way belongs to the priests who keep watch in the guardianship of the temple, and the treasury chamber which looks toward the way of the North belongs to the priests who keep watch at the ministry of the altar. For if both fronts extended toward the Southern way, how is it now said that one looks toward the southern and the other toward the way of the North? But in these words we recognize that the treasury chamber of the priests who keep watch in the guardianship of the temple had been positioned so that it looked only toward the southern way; but the treasury chamber of the priests who keep watch at the ministry of the altar was so situated in the court that it extended both toward the Southern way and toward the face of the North, so that it might both look toward the southern way together with the treasury chamber of the priests who keep watch in the guardianship of the temple, and yet the treasury chamber of the priests who keep watch at the ministry of the altar, apart from the treasury chamber of those same priests, might see the way of the North. But what is this, dearest brothers? What mystical meaning can we perceive in these words, except what the spiritual hearer already understands according to the things that have been set forth above: that the priests of the greater order, who keep watch in the guardianship of the temple, look only toward the southern way, because, occupied solely with spiritual pursuits, they always attend carefully to those things that pertain to the love of God; but the priests of the lesser order, who preside over examining the sins of those who transgress, also turn their eyes toward the way of the North, so that they may see what cold of torpor exists in the mind of sinners, and by bringing these through words of correction all the way to the groans of repentance, they may, as it were, burn flesh upon the altar of the Lord? Let them also look toward the southern way together with the great priests, because, as far as concerns themselves, they burn with the fire of charity and are kindled with the flames of the love of God. But because they frequently correct the sins of transgressors, they also turn their eyes back toward the way of the North. — Homilies on Ezekiel, Book 2, Homily 10

Gregory the Dialogist: But concerning both orders of priests it is added: These are the sons of Zadok, who approach from the sons of Levi to the Lord to minister to Him.

Zadok in Latin means just. But who is just, except Him to whom it is said: You are just, Lord, and Your judgment is right? And who are the sons of the just, except those of whom it is written: But as many as believed in Him, He gave them power to become sons of God? Now Levi is interpreted as taken up. But who has been taken up by the Lord, except the faithful people, who through the sacraments of faith have been separated from the faithless? Therefore all who perseveringly devote themselves to spiritual activities are sons of the just. And from the sons of the people taken up they approach the Lord to minister to Him, because from those same faithful ones are chosen those who come to the ministry of almighty God and devote themselves to heavenly studies for the instruction of the people. — Homilies on Ezekiel, Book 2, Homily 10

Gregory the Dialogist: But we must carefully inquire who those are who minister to the Lord. For not all who read, not all who preach, not all who give of their own possessions, not all who chastise the body through abstinence of the flesh, minister to the Lord. For those who by reading and preaching seek their own glory, by giving away what they have and wasting the body in abstinence, desire to receive praises from men, minister to themselves, not to the Lord. Against which the Lord says through the Psalmist: “He who walks in the immaculate way, he ministered to me.” For he has a stain on the way who in the good work he does sets before himself the reward of earthly glory, who seeks to receive his reward in this world, and defiles in the sight of God the appearance of the good work with the stain of depraved intention. For perhaps someone intent on the pursuit of discipline burns with zeal, cuts off the faults of offenders, yet if he is led to do these things not from love of almighty God but by his own zeal, in these matters he ministers to himself, not to the Lord. Another, lest he seem harsh, tolerates gently many things that are wickedly perpetrated. This one therefore, because he does not wish to be seen as severe for the Lord, through his pursuit of leniency ministers to himself, not to the Lord. It remains therefore that whether we labor in the ministry of the word, or give our goods to the needy, or tame the flesh through abstinence, or are moved by zeal, or sometimes gently tolerate evil things through patience, we must most carefully examine our intention, so that everything we do, we do not with our own zeal but the Lord’s, lest in those things we do we minister rather to ourselves than to the Lord. For they did not minister to the Lord but to themselves, of whom Paul said: “All seek the things that are their own, not the things that are of Jesus Christ.” But the same Paul with his chosen brothers hastened not to minister to himself but to the Lord, both in living and dying, saying: “None of us lives for himself, and none dies for himself. For whether we live, we live for the Lord; whether we die, we are the Lord’s.” For the saints neither live nor die for themselves. They do not live for themselves, because through everything they do, they pant after spiritual gains, and by praying, preaching, and persisting in holy works, they desire to multiply the citizens of the heavenly fatherland. They do not at all die for themselves, because in the sight of men they glorify God by their death, to whom they hasten to arrive even by dying. Let us therefore consider in the death of the saints not how great was their reproach from unbelievers, but how great praise of the Lord grew in the hearts of the faithful. If they had sought their own praise, they would certainly have feared to suffer so many reproaches in death. But “none of us lives for himself, and none dies for himself,” because they sought their own glory neither in living nor in dying. Let us see if that first shepherd of the Church himself, who did not live for himself, died for himself. Let his companion John be consulted, and let him speak from the Lord’s words about the death of that same shepherd: “This he said signifying by what death he would glorify God.” Therefore he did not die for himself who glorified God in his death. Let us learn therefore, my brothers, to examine our intention in everything we do with careful inquiry, and not to seek our own things, if we wish to minister to almighty God. — Homilies on Ezekiel, Book 2, Homily 10

Ezekiel 40:47

Gregory the Dialogist: But because we have said that from the faithful people sons of Zadok are taken for the ministry of almighty God, are there not many in that same people who are found to live perfectly in God’s commandments? There certainly are; for it is added: “And he measured the court, one hundred cubits in length and one hundred cubits in width, foursquare.”

We have often said that length signifies the longsuffering of hope, while breadth signifies the amplitude of charity. Moreover, it has been fully stated above that the number one hundred, in which ten is multiplied by ten, signifies the sum of perfection. What then is the court of the spiritual building, if not the amplitude of the faithful peoples? This very longsuffering of hope and breadth of charity is not empty in the hearts of the faithful, for through faith it accomplishes whatever it is able. Hence it is said through Paul: In Christ Jesus neither circumcision avails anything, nor uncircumcision, but faith which works through love. If therefore in the life of the faithful, according to a certain measure, the longsuffering of hope is perfect in each one, the breadth of charity is perfect, the certainty of faith is perfect, the zeal for work is perfect, the court of the temple measures one hundred cubits square. In the measurement of a square, one side is not greater and another smaller, but all four sides together extend to an equal length, because we find that these same virtues which we have mentioned—namely faith, hope, charity, and work—are equal to one another within ourselves as long as we live in this life. Charity is said to be greater than hope and faith because after we arrive at the vision of our Creator, hope and faith indeed pass away, but charity remains. For now we love as much as we believe, and we presume from hope as much as we love. Concerning faith and work as well, the apostle John declares, saying: He who says that he knows God, and does not keep His commandments, is a liar. For knowledge of God pertains to faith, keeping of the commandments to work. Therefore, when virtue, time, and place for working are at hand, one works as much as one knows God; and one shows that one knows God as much as one does good works for God. Let therefore the virtues of the faithful people be measured as a square, because each one who is engaged in the exercise of the active life believes as much as he hopes, loves, and works; hopes as much as he believes, works, and loves; loves as much as he believes, hopes, and works; works as much as he believes, loves, and hopes. Since therefore in the people of holy Church there are many who are strong through faith, longsuffering through hope, expansive through charity, and effective through work, the court of the temple is measured at one hundred cubits square. — Homilies on Ezekiel, Book 2, Homily 10

Gregory the Dialogist: For that we may also say something about their virtues, we often see some among them prudent through understanding, strong in adversity, just in deed, temperate from pleasures, and moderating themselves by the measure of discretion in all zeal. Those who hold prudence, fortitude, justice, and temperance, or, as some prefer to enumerate them, prudence, temperance, fortitude, and justice, have the measure of the spiritual court in a square. For behold, those very virtues which we said the good and faithful possess are so arranged in a square that one does not exceed another. Great indeed is prudence; but if it is less temperate from pleasures, less strong in dangers, less just in deeds, it is assuredly less prudent. Great is temperance; but if it less understands whence it should temper itself, if it is less able to endure adversities through fortitude and casts down the spirit in fear, if through its own haste it sometimes rushes forth to works of injustice, it is less temperate. Great is fortitude; but if it less understands what good things it should guard, what evils it should resist, if it less tempers itself from the appetite for pleasure but is conquered by delight, if it less maintains the works of justice and is sometimes overcome by the dominion of injustice, it is less strong. Great is justice; but if it less discerns as it ought between just and unjust works, if it less tempers the heart from the delight of the world, if it less strengthens itself against adversities, it is less just. Let the life of the perfect faithful therefore be measured by a square, and let one side of the spiritual court have as much as each of the individual sides, because each person is as prudent as he is temperate, strong, and just; as temperate as he is prudent, strong, and just; as strong as he is prudent, temperate, and just; as just as he is prudent, temperate, and strong. Yet there are very many among them who still live carnally. Even if they perhaps do not know letters and are unable to read the precepts of God, certainly in the company of many faithful they see good things which they may imitate. Behold, in the Church the words of the holy Gospel and of the apostles resound; behold, the examples of those living well are daily set before the eyes of all. Nor will they be able to say in excuse: We did not see what we ought to imitate. — Homilies on Ezekiel, Book 2, Homily 10

Gregory the Dialogist: Whence it is also added: And the altar before the face of the temple.

What is a temple, if not the faithful people? As it is said to the disciples through the Apostle Paul: “For the temple of God is holy, which you are.” And what is the altar of God, if not the mind of those living well? Who, mindful of their sins, wash away their stains with tears, mortify the flesh through abstinence, do not entangle themselves in any affairs of this world, give to the needy what they have, and do not covet having what they do not have. Rightly, therefore, the heart of such people is called the altar of God, where the fire burns from the sorrow of compunction, and the flesh is consumed. And do we not see such people daily, dearest brothers, among this holy faithful people as if in the court of a temple? Do we not constantly behold their life set before us as an example? The altar, therefore, is before the face of the temple when many are placed in the sight of holy Church who, mindful of eternal judgment, daily slay themselves as a sacrifice to God in the lamentation of compunction. Who, as has been said, chastise their bodies so that they may fulfill what is said through the Teacher of the Gentiles: “That you may present your bodies as a living sacrifice, holy, pleasing to God.” For a victim is slain in order to be offered. But a living victim is a body afflicted for the Lord. It is called both a victim and living, because it lives in virtues and is slain from vices. A victim, indeed, because it is already dead to this world from wicked deeds; but living, because it works all the good it is able to accomplish. — Homilies on Ezekiel, Book 2, Homily 10

Gregory the Dialogist: But because under the name of the altar a discourse on the flame of compunction has presented itself, I think it necessary to show what the diversity of that same compunction is. For one compunction is that which is born through fear, another which is born through love, because it is one thing to flee punishments, another to desire rewards. Hence also in the tabernacle two altars are commanded by the law to be made, one namely exterior, the other interior; one in the court, the other before the ark; one which is covered with bronze, the other which is clothed with gold. And on the bronze altar flesh is burned, but on the golden altar incense is kindled. What is this, dearest brothers, that outside flesh is burned, inside incense, except this which we see daily, that there are two kinds of compunction, that some still weep through fear, but others already afflict themselves in lamentations through love? For many, mindful of their sins, while they dread eternal punishments, afflict themselves with daily tears. They bewail the evils they have done, and burn their vices with the fire of compunction, whose suggestions they still suffer in their heart. What are these but a bronze altar on which flesh burns, because carnal works are still bewailed by them? — Homilies on Ezekiel, Book 2, Homily 10

Gregory the Dialogist: But others, free from carnal vices, now secure through long weeping, burn with the flame of love in tears of compunction; they set before the eyes of their heart the rewards of the heavenly fatherland, they long to be present among the citizens above. The servitude seems hard to them, the length of their pilgrimage. They desire to see the King in his beauty, and they do not cease to weep daily from love of him. What are these if not a golden altar, in whose heart incense of spices has been kindled, because virtues burn? And rightly it is said of that same altar that it is placed before the veil of the ark in the holy of holies. For the ark of the testament has become for us he of whom we know it is written: “In whom are hidden all the treasures of wisdom and knowledge.” The ark within the veil is our Redeemer in heaven. But the golden altar on which incense is burned before the veil is the hearts of the saints, which, kindled with great virtues in the love of God, burn through holy desire for him whom they cannot yet see with unveiled face. For between the ark and the altar there is a veil, because that which still separates us from the vision of God—the obstacle of our corruption—has not been removed. But as long as we are before the veil, we must burn with the flame of love like kindled incense. Through tears of compunction we ought to seek nothing earthly, nothing transitory. May he alone who made all things suffice for us. Let us transcend all things through desire, so that we may gather our mind into one. No longer by fear of punishments, no longer by the memory of vices, but kindled by the flame of love, let us burn in tears with the fragrance of virtues. — Homilies on Ezekiel, Book 2, Homily 10

Gregory the Dialogist: That prayer of the elect was already foreseen when it was said in praise of the bride: “Who is this that ascends through the desert like a column of smoke from the aromatics of myrrh and frankincense, and all the powder of the perfumer?” For the holy Church of the elect, when she raises herself from this world in holy prayers with burning love, ascends through the desert that she abandons. But how she ascends is added: “Like a column of smoke from aromatics.” Smoke is born from incense, just as it is said through the Psalmist: “Let my prayer be directed like incense in your sight.” Smoke usually draws forth tears. Therefore the smoke from aromatics is the compunction of prayer conceived from the virtues of love. Yet this prayer is called a column of smoke because, while it seeks only heavenly things, it proceeds so directly that it is not at all bent back to seeking earthly and temporal things. And it should be noted that it is called not a rod but a small rod, because sometimes in the ardor of compunction the force of love is of such subtlety that even the mind itself, which when illuminated merited to have it, cannot comprehend it. — Homilies on Ezekiel, Book 2, Homily 10

Gregory the Dialogist: And it is well said, of myrrh and frankincense. For frankincense according to the law is burned to the Lord in sacrifice. But through myrrh dead bodies are preserved, lest they be corrupted by worms. Therefore they offer a sacrifice of myrrh and frankincense who both afflict the flesh, lest the vices of corruption dominate them, and burn a fragrant offering of their love in the sight of the Lord, and present themselves to God in holy virtues. Whence it is also added there: And of all the powders of the perfumer. The powder of the perfumer is the virtue of one who works well. And it should be noted that the virtues of those who work well are called not spices but powders. For when we do any good deeds, we offer spices. But when we also examine the very good deeds that we do, and by the judgment of examination take care lest anything sinister be in them, we make as it were powder from spices, so that we may burn our prayer more finely to the Lord through discernment and love. — Homilies on Ezekiel, Book 2, Homily 10

Gregory the Dialogist: Behold, these things, as we were able by God’s bounty, we have examined before you, most beloved brethren. But let no one reproach me if after this discourse I shall cease, because, as you all perceive, our tribulations have increased: on every side we are surrounded by swords, on every side we fear the imminent danger of death. Some return to us with their hands cut off, others are reported captured, others slain. Now I am compelled to restrain my tongue from exposition, because my soul is weary of my life. Let no one now require of me the study of sacred eloquence, because my harp is turned to mourning, and my organ into the voice of those who weep. Now the eye of the heart does not keep watch in the discussion of mysteries, because my soul has slumbered from weariness. Now reading is less sweet to my mind, because I have forgotten to eat my bread from the voice of my groaning. But for one who is not permitted to live, how is it pleasing to speak mystical things concerning the meanings of sacred Scripture? And I who am compelled daily to drink bitter things, when am I able to offer sweet things? What therefore remains, except that amid the scourges which we suffer on account of our iniquities we give thanks with tears? For He Himself who created us has also become a father to us through the spirit of adoption which He gave. And sometimes He nourishes His children with bread, sometimes He corrects them with the scourge, because through sorrows and gifts He trains them for the perpetual inheritance. Therefore let there be glory to our almighty Lord Jesus Christ, who lives and reigns with the Father in the unity of the Holy Spirit, God, through all ages of ages. Amen. — Homilies on Ezekiel, Book 2, Homily 10

Ezekiel 40:48

Jerome: Be careful, reader, to understand the number three to refer to the mystery of the Trinity, which is the gate of those who go to God. The Father is in the Son, and the Son is in the Father, and the Holy Spirit is in each, which is the number three, and there is one gate for those who after baptism in the Trinity arrive at salvation. — COMMENTARY ON Ezekiel 12:40.44-49