THE EARLY CHURCH FATHERS WRITINGS - VOLUME 92
Bede: Commentary on Genesis, the Tabernacle, the Temple and the Book of Kings
c. AD 700 – 735

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INTRODUCTION TO THIS VOLUME
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HOW THIS BOOK IS ARRANGED

This is the ninety-second volume of a series that gathers the writings of the early Church
in order of date, from the generation after the apostles down to the eighth century. This
volume holds Bede, Commentary on Genesis, the Tabernacle, the Temple and the Book of
Kings, from the period about AD 700 – 735.

Within each work the text is divided into chapters and numbered sections, so that any
passage can be found again and cited. The small bold figures in the text are the section
numbers.

THE TRANSLATIONS

The text is in English only. Wherever a modern English version has been prepared for
SermonIndex it is used here; otherwise the book prints an older public-domain translation.
In both cases the wording is the translator’s own: older translations have not been
altered beyond dividing them into sections. The sources for every work are listed at the
back of the book, together with the licence under which each text is released. All the
works in this volume are printed in the modern English versions prepared for SermonIndex.

IN THIS VOLUME

Bede was born about AD 673 on land belonging to the monastery of Wearmouth in Northumbria.
At seven years old he was given to the abbot Benedict Biscop, and he spent the rest of his
life in the twin monasteries of Wearmouth and Jarrow, rarely leaving them. He was made a
deacon at nineteen and a priest at thirty. He taught the monks, sang the daily services,
and wrote on the Scriptures, on the calendar and on the history of his own people. Most of
his books explain the Bible by gathering what Ambrose, Jerome, Augustine and Gregory had
taught, and adding his own lessons for the Church. His Ecclesiastical History of the
English People, finished in AD 731, is the chief source for the early English church. He
died at Jarrow in AD 735, and the title Venerable was given to him in the centuries after.

Bede follows the Scripture text closely. In the Commentary on Genesis each section is
headed by the verse on which he is writing. In the books on the Tabernacle and the Temple
the chapters are numbered as in the Latin, and the title of each chapter stands at the
head of its first paragraph.

DATES AND AUTHORSHIP

Dates are approximate and are debated by scholars. Each work begins with a short
introduction that states what is known about its author and its date, and what is
uncertain.


COMMENTARY ON GENESIS
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COMMENTARY ON GENESIS The Venerable Bede

AD 673–735

Bede wrote this commentary for his friend Acca, bishop of Hexham, and it takes the story
of Genesis from the creation of the world to the twenty-first chapter. He explains each
passage in its literal sense and then as a picture of Christ and the Church, and he draws
freely on Augustine, Jerome and Ambrose.

PREFACE

To the most beloved and reverend bishop Acca, the humblest of Christ's servants, Bede,
greetings. Many have spoken much about the beginning of the book of Genesis, in which the
creation of this world is described, leaving many monuments of their intellect to
posterity; but chiefly, as much as our smallness could learn, Basil of Caesarea, whom
Eustathius translated from Greek into Latin; Ambrose of Milan, Augustine, bishop of Hippo;
the first of whom in nine books, the second following his footsteps in six books, the
third in twelve books, and again in two others specifically written against the
Manichaeans, have poured forth broad streams of saving doctrine to their readers,
fulfilling in them the promise of Truth, which said, "He who believes in me, as the
Scripture has said, out of his heart will flow rivers of living water" (John 7:38). Among
these, Augustine also, in his books of Confessions, and in the books he excellently
composed against the adversary of the law and the prophets; but also in other scattered
works, has made a significant remembrance of the same primordial creation with appropriate
exposition. But because these are so extensive, so deep, that they can hardly be acquired
even by the wealthier, and so profound that they can scarcely be scrutinized except by the
more learned, it pleased your holiness to charge us with the task of gathering from all
these, as from the most delightful fields of a widely blooming paradise, what might seem
sufficient to meet the needs of the weak. Nor have I shown sloth in executing what you
have deigned to command;

but rather, having immediately perused the volumes of the Fathers, I have collected from
them and distinguished in two small books what might instruct a still unlearned reader,
with which the learned might learn to ascend to a higher and stronger reading of the
elders. In this work, I aimed to convey throughout the sense of the aforementioned others
and equally Catholic Fathers, sometimes with their own words, sometimes, for the sake of
brevity, with mine, sometimes with their names mentioned, sometimes not, as the
suitability of the places dictated, and I carried on the work until Adam, expelled from
the paradise of pleasure, entered the exile of temporal life; I will also write some
things from the subsequent sacred history, if God wills, with the help of your
intercession accompanying, while I first examine the book of the holy prophet and priest
Ezra, in which, as prophet and historian, he described the sacraments of Christ and the
Church under the figure of the long captivity being ended, the temple restored, the holy
city rebuilt, the vessels which had been taken away returned, the law of God which had
been burnt rewritten, the people chastised from alien wives, and turned with one heart and
soul to the service of God. I will render some of these sacraments clearer to the
studious, God willing. Farewell always, most loving bishop, remember us in the Lord.

CHAPTER 1

Genesis 1:1

In the beginning, God created heaven and earth. By introducing the creation of the world,
the divine Scripture aptly and immediately demonstrates the eternity and omnipotence of
God the Creator. Indeed, by stating that He created the world at the beginning of time, it
designates that He existed eternally before time. And by narrating that He created heaven
and earth at the very beginning of creation, it declares that He is omnipotent in such a
swift act of operation, to whom wanting is doing. For human frailty, when it operates; for
example, when we build a house, we first prepare the material at the beginning of the
work, and after this beginning, we dig deep, then lay stones in the foundation, then build
walls by adding rows of stones, and thus gradually progressing, we reach the perfection of
the intended work. But God, whose hand is omnipotent to execute His work, did not need the
delay of time, because it is written: "He has made all that He desired" (Psalm 113:3).
Hence, it was well-pleasing, because in the beginning, God created heaven and earth, to be
clearly understood that both were made by God simultaneously, although both cannot be said
by man at the same time. Finally, the prophet says: "In the beginning, you have laid the
foundation of the earth, Lord" (Psalm 102:26). However, here it is narrated that the Lord
created heaven and earth in the beginning;

from which it is clearly inferred that the creation of both elements was accomplished
together, and this with such speed of divine power that not even the first moment of the
nascent world was surpassed. However, it may not improbably be understood that in the
beginning, God made heaven and earth in His Only Begotten Son, who, when asked by the Jews
what they should believe about Him, replied: "The beginning, who is speaking to you" (John
8:25). Because in Him, as the Apostle says (Colossians 1:16), all things were created in
heaven and on earth. But it must be carefully considered, so that whoever devotes
attention to allegorical senses may not, by allegorizing, forsake the evident truth of
history. But what and of what nature the heaven was, which was made in the beginning along
with the earth, is hinted at in the following words when it is said:

Genesis 1:2

But the earth was formless and empty, and darkness was over the face of the deep. For why
were these things about the earth mentioned, leaving heaven aside, unless because he did
not want anything like that to be understood about heaven? For the higher heaven is that
which remains always quiet, secluded from all the variable state of this world, in the
divine glory of foreknowledge. For about our heaven, in which the lights necessary for
this age are placed, scripture subsequently declares both how and when it was made.
Therefore, the higher heaven, which is inaccessible to all mortal sights, was not created
formless and empty on the earth, which in its first creation produced neither budding
plants nor living creatures, because undoubtedly it was immediately created with its
inhabitants, that is, filled with the most blessed hosts of angels; who, created in the
beginning along with heaven and earth, immediately attributed their condition and that of
the entirety of primeval creation to the praise of the Creator, as the very Creator
testifies who, speaking to his holy servant Job, says: Where were you when I laid the
foundations of the earth (Job 38:4)? And shortly after: When the morning stars sang
together, and all the sons of God shouted for joy (Job 38:7);

clearly calling the morning stars those same angels, whom he also names the sons of God,
to distinguish them from holy men, who were to be created afterward, and who, like evening
stars, were to die in the flesh after confessing divine praise; among these morning stars,
one due to the contempt of the praise of God, deserved to hear: How you have fallen from
heaven, O Lucifer, son of the morning! You are cut down to the ground, you who weakened
the nations! For you said in your heart: I will ascend into heaven, I will exalt my throne
above the stars of God (Isaiah 14:12). In the exposition of this statement, Saint Jerome
also recalls the higher heaven, writing thus: "Either before he fell from heaven, he was
saying these things; or after he fell from heaven: if he was still in heaven, how does he
say: I will ascend into heaven? But because we read, The heaven of heaven is the Lord's,
while he was in heaven, that is, the firmament, he desired to ascend into heaven, where
the Lord's throne is, not out of humility, but out of pride. But if he speaks these things
after he fell from heaven, we should understand the words of arrogance, since neither does
he settle being cast down, but still promises himself grandeur, not to be among the stars,
but above the stars of God (book VI, on Isaiah).

Justly, therefore, it is memorable that the heaven of heaven was not made formless or
empty, nor is there said to remain any place in it for darkness or the abyss, for the Lord
God illuminates it, and its lamp is the Lamb. And justly the earth was formless and empty,
as it was still covered entirely by the abyss, that is, the immense depth of waters.
Rightly, darkness was over the face of the abyss, since light, which could expel it, had
not yet been created. However, those who criticize God by saying that He created darkness
before light should not be heeded, because God did not create any darkness in the water or
air, but by the distinct order of His providence, He first created the waters along with
the heavens and the earth, and then, when He wished, adorned them with the grace of light.
This is what we still see happening both in the water and in the air through the daily
approach and departure of the sun. For it is not appropriate to believe that the waters
were made by anyone other than God, which Scripture, although not saying it openly,
clearly implies by indicating that they were illuminated and ordered by His command.
Furthermore, the psalm openly states: "And the waters above the heavens praise the name of
the Lord, because He commanded and they were created" (Psalm 148:4).

It is noteworthy that in the beginning, when heaven was made, two elements of this
world—water and earth—are specifically mentioned, and it is understood that the two
remaining elements, fire and air, were also included. Fire was concealed in the iron and
stones, which were hidden within the earth's interior at that time, and air in the very
earth itself, known to be mixed with it because when it becomes moist and receives the
warmth of the sun, it immediately exhales abundant vapors. The hot springs that erupt from
the earth's interior serve as evidence of the burning fire within, which, when certain
metals are encountered deep in the earth, not only produce warm but even scalding waters
that reach the surface. These elements were not, as some argue, mixed formlessly together,
but the earth, bounded entirely by its current borders, was then just as it is now, except
that part of it still remains hidden under the deep sea. The waters covered its entire
surface to such a depth that they reached those places where waters now dwell above the
firmament of heaven, praising the name of the Creator God along with the heavens of the
heavens without ceasing. Thus, the formless matter from which the world was made, as
attested by Scripture in its praise of God, saying: "Who made the world from formless
matter," had no beauty until it came into the light. Everything that we see in the world,
whether starting from the waters and the earth or from nothing, began their natural
course.

The earth and the waters themselves are called formless matter because, before coming into
the light, they had no form. What is so out of order about the material beginnings of the
world being dark, so that when light came, what was made would become better, and like a
progressing person, what was to follow would be signified by this initial state? This is
explained by the Apostle when he says: "For God, who commanded light to shine out of
darkness, has shone in our hearts" (2 Cor. 4:6). Elsewhere he says: "You were once
darkness, but now you are light in the Lord" (Eph. 5:8)—that very light which, when there
was darkness over the face of the abyss, God said, "Let there be light," and there was
light.

Genesis 1:2

And the Spirit of God was moving over the waters. It should not be childishly thought that
the creative Spirit, of whom it is written, 'the Spirit of the Lord has filled the world'
(Wis. I, 7), was hovering over the things to be created in terms of physical location;
rather, it must be understood that the divine power was excelling over the creatures,
having in its own power when he would enlighten the abyss of waters, when he would
separate them into one place so that the dry land would appear, when and how he would
arrange the other creatures according to his will, in the likeness of a craftsman, whose
will is accustomed to being superior to the things to be made. This also pertains to the
distinction of the higher heaven, in which presently everything arranged by the presence
of the Holy Spirit was perfectly illuminating: But these things, as in the lower, that is,
the creatures of this world, he intended to lead well the beginnings of condition from
time to perfection. For Moses also briefly mentioned the higher world for this reason,
because he intended to speak about this world in which man was made, for the instruction
of the human race, believing it sufficient if he comprehended the entire state and
ornament of the spiritual and invisible creature under the single name of heaven, which he
said was made in the beginning; he described the bodily, visible, and corruptible creature
more extensively in order;

that is, he silently passed over those things which men have sought out as higher and
stronger, proposing rather those things which were commanded or promised by God to men.
Hence, he also deliberately kept silent about the fall of the rebellious angel and his
companions, because this clearly pertained to the state of that invisible and spiritual
creature, of which the holy Basil in his second book of Hexameron thus mentions: 'For we
think that if there was anything before the establishment of this sensible and corruptible
world, it surely was in light. For neither the dignity of angels, nor all the celestial
hosts, or if there is anything named or unnameable or any rational power, or ministering
spirit, could dwell in darkness, but in light and joy, possessing a fitting abode.' When
he well proclaimed that in the beginning God, that is, the Father through the Son, made
heaven and earth, he also added a mention of the Holy Spirit by adding: And the Spirit of
God was moving over the waters, to signify that the power of the whole Trinity was working
together in the creation of the world.

Genesis 1:3

And God said, "Let there be light," and there was light. It is fitting for the works of
God that the adornment of the world should begin with light: for since He Himself is the
true light and dwells in inaccessible light, whose most blessed vision the angels in the
heavens of heavens began to enjoy immediately after they were created, He also suitably
granted to this world the first grace of material light to be its adornment, so that the
other things He created might appear from the source of that light. However, that God is
said to have spoken, whether for light to come into being or for other things, we must not
believe to be by a bodily voice as we do, but rather that it is understood higher that God
spoke for creation to be made, because through His Word He made all, that is, through His
only-begotten Son: about whom the Evangelist John speaks more plainly: "In the beginning,"
he says, "was the Word, and the Word was with God, and the Word was God. It was in the
beginning with God; all things were made through Him" (John 1:1). Therefore, what John
says, all things were made through the Word of God, is what Moses says, that God said:
"Let there be light"; said: "Let there be a firmament"; said: "Let there be," and other
creatures. This the psalm also says with the addition of the Holy Spirit's person:

"By the word of the Lord were the heavens established and all their host by the spirit of
His mouth" (Psalm 33:6). But if it is asked in what places light was made on God's
command, while the abyss still covered the entire breadth of the earth, it is undoubtedly
clear that it shone in the higher parts of that same earth, which the daylight of the sun
now usually illuminates. Nor should it be surprising to us that light can shine in the
waters by divine operation, since it is established that waters are often illuminated even
by human operation, particularly by sailors, who, submerged in the depths of the sea, make
them transparent and clear by emitting oil from their mouths. For if man can do such
things with the oil from his mouth, how much more must we believe God can create through
the Spirit of His mouth, especially as we must believe much rarer waters existed in the
beginning than we now usually see on earth, before they were gathered together into one
place so that dry land might appear.

Genesis 1:4

And God saw the light, that it was good. Not as if suddenly seeing the light previously
unknown did He praise it, because He says it is good; but He declared that it, which He
knew would be praiseworthy once created, was already worthy of praise and admiration by
men. Indeed, because He did not completely dispel the darkness of the world by infusing
light (for it is the privilege of the heavenly realm to enjoy fixed and perpetual light),
but by illuminating one part, He left the other dark, it is rightly added: [Genesis 1:4]
-- And He divided the light from the darkness. For He divided them not only by their
quality but also by the distance of places, namely by spreading light in the upper part of
the world where human activity was to take place, while allowing the lower parts to remain
in their ancient darkness.

Genesis 1:5

And He called the light Day, and the darkness He called Night. This was said for our
understanding; for in what language did God call the light Day and the darkness Night;
whether in Hebrew, or Greek, or some other language! And so for everything else that He
named, it can be asked in what language He named them; but with God, there is pure
understanding without noise and diversity of tongues. However, it is said He "called"
because He made them to be called, as He distinguished and ordered everything so that Days
could be seen and names given. For we say: That householder built this house, meaning he
had it built, and many such examples are found throughout the books of divine Scriptures.

Genesis 1:5

And there was evening and there was morning, one day. And there was evening as the light
gradually waned following the completion of the period of daytime length, and as the lower
parts of the world emerged, which now habitually happens by the circuit of the sun
throughout the night; and there was morning as the same light gradually returned over the
earth and initiated another day; and thus one day was completed, namely of twenty-four
hours, for the commendation of which the Scripture vigilantly admonishes us so that we
might learn that the light which was made illuminated the lower parts of the earth by its
setting. For if this did not happen, but rather as evening came, the whole light perished
gradually, and gradually returned with the morning and rose again, it would not call it a
perfect day in the morning of the next day but in the evening of the first day. Hence, it
also preferred to say evening and morning, rather than night and day, to imply that the
action of the original light was by circuit, which now indeed happens by the circuit of
the sun night and day; beyond this only, that after the stars were created, night too is
suffused with its own light, although lesser than that of the day. However, during those
first three days, the night remained entirely gloomy and obscure. It was completely
fitting that the day beginning from the light should be extended into the morning of the
following day, so that it might be intimated that the works of Him who is the true light,
and in whom there are no shadows, begin from the light and are completed in the light.

Genesis 1:6

God also said: Let there be a firmament in the midst of the waters, and let it divide the
waters from the waters. And God made the firmament, and divided the waters which were
under the firmament from those which were above the firmament. And it was so. And God
called the firmament Heaven, and the evening and the morning were the second day. Here the
creation of our heaven, in which the stars are fixed, is described; that it is established
firm in the midst of the waters. For we see that waters are underneath it, and above the
air and the earth; but we are taught not only by the authority of this Scripture but also
by the words of the prophet, who says: Stretching out the heaven like a tent curtain, who
covers its higher parts with waters (Psalm 104:2). Therefore, it is established that the
starry heaven is firm in the midst of the waters, and nothing prevents believing that it
was made out of the waters; for we know how strong, transparent, and pure the crystal
stone is, which is certainly generated from the condensation of water, what hinders us
from believing that the same disposer of natures solidified the substance of the waters in
the firmament of heaven? If someone is moved by how waters, which naturally always flow
and fall to the lowest place, can stand above the round heaven, let him remember the
Scripture saying about God:

Who binds the waters in his clouds, that they do not burst out together downward (Job
26:8); and understand that He who binds the waters below the heaven temporarily as He
wills, so that they do not fall all together, not supported by a stronger material
foundation, but only retained by the vapors of the clouds, He could also suspend the
waters above the round sphere of the heaven, so that they never fall down, not by a
vaporous thinness, but by an icy solidity. But even if He wanted to hold liquid waters
there, is this greater a miracle than what Scripture says that He hangs the earth itself
on nothing? For when the waves of the Red Sea or the river Jordan were set up like walls
for the passing of the Israelite people, do they not give evident evidence that waters
could stand fixed even above the revolving round heaven? Certainly, what kind of waters
they are there, or for what purpose they are reserved, the Creator Himself knows; only it
should not be doubted that there are waters there because the holy Scripture says so. But
what it is to say of God "let this or that creature be made" has been said above. For He
said that it should be made, since He arranged everything to be created in His co-eternal
Word, that is, His only-begotten Son. Therefore, when we hear:

God said, Let there be a firmament in the midst of the waters, and let it divide the
waters from the waters, let us understand that it was in the Word of God to be made, in
which whatever God did out of time He foresaw would be made within the Word before all
time. But when we hear: And God made the firmament, and divided the waters which were
under the firmament from those which were above the firmament, and it was so, let us
understand that the creation and disposition of the heaven and waters did not exceed the
limits prescribed in the Word of God, according to that of the Psalmist: He gave a
commandment, and it shall not pass away (Psalm 148:6). This is to be understood equally
about the creatures that are said to be made in the following four days. And when we hear
added: And God saw that it was good, let us understand that in the goodness of His Spirit,
it pleased Him not as if it was known after it was made but rather in that goodness it
pleased Him that it should remain, where it pleased Him it should be made. For it is to be
noted that the addition of this word in this place is not found in the Hebrew truth.

And it is surprising why among all the things that are read to have been created by God,
only in the works of the second day, the approbation of the divine vision is not added,
which, however, itself along with the others that God made are shown to have been good
when it is said afterward: And God saw all things that He had made, and they were very
good, unless perhaps, as some of the Fathers expound, the Scripture wanted to make us
understand that the double number, which divides from unity and prefigures the covenants
of marriage, is not good; whence also all the animals entering two by two into Noah's ark
turn out to be unclean, and an odd number is shown to be clean. Concerning what has been
so far expounded, that is, about the creation of the first and second day, the holy
Clement thus reports to have spoken by the apostle Peter: "In the beginning, when God made
the heaven and the earth, like one house, and the very bodies of the world cast a shadow
of those that were enclosed within, they issued darkness from themselves. But when the
will of God introduced light, those shadows of the bodies were immediately devoured by
light; then the light is assigned to the day, the darkness to the night.

Now, the water which was inside the world in the middle of that first heaven and earth, as
if congealed by cold, and solidified like crystal, is stretched out, and by such a
firmament, the spaces between heaven and earth are as if shut in, and the Creator called
that firmament heaven, named by the word of the ancient heaven, and thus divided the whole
fabric of the world, when it was one house, into two regions. The cause of this division
was that the upper region might serve as a habitation for angels and the lower for men.
(Recognition of St. Clement, book I, chapter 27). I have chosen to insert these few things
into our work so that the reader may see how much this agrees with the sense of the
Fathers.

Genesis 1:9

God said: Let the waters under the sky be gathered together into one place, and let the
dry land appear; and it was so. The waters that filled everything between the sky and the
earth were drawn off, and they gathered into one place, so that the light which shone
clearly on the waters for the previous two days might shine more brightly in the pure air;
and the earth which had been hidden appeared, and that which had remained muddy and weak
under the waters, by their withdrawal, became dry, and was made suitable for receiving
seeds. If anyone should ask where the waters that had covered all parts of the earth up to
the sky were gathered, let him know that it could have happened that the earth itself, by
the command of the Creator, subsided far and wide, providing some parts concave, into
which the waters, flowing together, might be received, so that the dry land might appear
from those parts where the moisture had receded. It can also not unreasonably be believed
that the primary waters, as we mentioned above, were rarer, which covered the land like a
mist; but by gathering were made denser, which could be contained in their assigned
places, with the dry land appearing in the remaining parts. Although it is clear that
there are many seas, he says that the waters were gathered into one place, because
evidently all these are connected by a continuous wave and are joined to the great ocean
and sea; but even if some lakes appear to be enclosed by themselves, they are said to
discharge their streams into the sea through some hidden perforated caverns. For the
diggers of wells also prove this, since the entire earth is filled with flowing waters
through invisible veins, which draw their origin from the sea.

Genesis 1:10

And God called the dry land Earth, and the gathering of the waters He called Seas.
Previously, indeed, He called this entire more solid part of the world Earth for
distinction, when He said: In the beginning, God created the heaven and the Earth; and the
Earth was without form and void. But now, after the world began to be formed, and when the
waters retreated to their place, the surface of the Earth appeared. For distinction of the
part still covered by waters, the other portion, which was dry, received the name Earth;
hence it was called in Latin, because it is trodden by the feet of living creatures. The
gatherings of the waters are called Seas, namely for the most part. For also among the
Hebrews, all gatherings of waters, whether salty or fresh, are said to be called Seas.
Aptly, He who first, because of the continuation of all waters on Earth, stated they were
gathered into one place, now also names their gatherings of waters in the plural, and says
these are called Seas in the plural, because of their manifold inlets, which themselves
acquire names according to the regions.

Genesis 1:10

And God saw that it was good. The Earth was not yet producing herbs, nor had it yet,
whether by itself or the waters, brought forth living creatures, and yet God is said to
have seen that it was good, with the waters receding and the dry land appearing. Because
the Creator of waters and the Estimator of the universe, foreseeing what was to be,
praises as perfect that which was still in the beginning of the first work. And it is no
wonder for Him, for whom the perfection of things lies not in the completion of the work
but in His predestined will.

Genesis 1:11

And He said: Let the earth bring forth green plants producing seed, and fruit trees making
fruit according to their kinds, whose seed is in itself upon the earth. And it was so. And
the earth brought forth green plants, and bearing seed according to their kinds, and trees
making fruit, each having seed according to its kind. And God saw that it was good, and
the evening and the morning were the third day. It is clear from these words of God that
the world's adornment was perfected in springtime. For it is in this season that green
plants usually appear on the earth and trees are laden with fruit; and it is also
noteworthy that the first sprouts of plants and trees did not come from seed, but emerged
from the earth; for at one command of the Creator, the earth, which appeared dry, was
suddenly adorned with plants and dressed with flowering groves, and these immediately
produced from themselves fruit and seeds of their respective kinds. For it was necessary
that each form of things should first proceed perfectly at the command of the Lord, just
as man himself, for whom all things on earth were made, is believed to have been created
perfectly, that is, in the age of youth.

Genesis 1:14

And God said, "Let there be lights in the firmament of the heaven." The world proceeds in
fitting order from formless matter to suitable form. For after God created heaven and
earth and water before any day of this age, that is, the higher and spiritual world with
its inhabitants, and the formless matter of this whole world, according to what is
written: "He who lives forever created all things at once" (Ecclesiasticus 18:1); on the
first day of this age, He made light, which would make the other creatures capable of
form. On the second day, He solidified the firmament of heaven, that is, the upper part of
this world, in the midst of the waters. On the third day, He separated the sea and the
lands within their boundaries and spread the air in its places, with the water receding.
It was fitting, therefore, that the elements should advance in the same order in which
they were created to a more ample ornamentation, that is, on the fourth day the sky would
be adorned with lights. On the fifth day, the air and sea, and on the sixth day, the land,
would be filled with their animals. For the fact that on the third day the earth was
covered with herbs and trees pertains not to its ornamentation but to the very surface of
its form, if I may say so.

Genesis 1:14

Therefore God said, "Let there be lights in the firmament of the heaven, to divide the day
from the night." That is, by the division which is explained more clearly in what follows,
that the sun indeed should illuminate the day, but the moon and the stars the night. For
this addition of lights to the sky, which occurred after the primary light was made, was
so that the night would also advance luminously, either by the splendor of the moon, or by
the stars, or irradiated by both, which until then had known nothing but ancient darkness.
For even if the night often appears dark and blind to us, obviously obscured by nebulous
whirlwinds in the air that is closest to the earth, those higher spaces, which are
designated by the name aether, which extend from this turbulent air up to the starry
heaven, always shine brightly due to the circling stars. But also, by the divine gift, the
stars arising in the sky offered their light with added brilliance to the world, so that
the distinction of passing times could also be recognized by them; whence it follows.

Genesis 1:14

And let them be for signs, and for seasons, and for days and years. Because, of course,
before the stars were made, there were none by which the order of times could be marked by
indications; there was nothing from where the meridian hour could be recognized, before
the fiery orb climbed the middle of the sky; nothing from where the other hours of day and
night could be marked, until the stars divided the sky by equal allotment in day and
night. Therefore, the luminaries are for signs and seasons and days and years, not because
from their creation times began, which evidently started from the beginning when God made
heaven and earth; nor days and years, which are known to have originated from when God
said: Let there be light, and there was light; but because through their risings or
crossings the order of times and days and years is marked. For that entire earlier period
of three days passed with an indistinct course of its progress, having entirely no
dimension of hours, since the primary light was still generally filling everything, having
no head, which is now received from the sun, no rays shone brighter anywhere, no shadow
cooled under any rock or tree. But besides the marking of times, the luminaries are for
signs necessary for the uses of this life, which either sailors in steering or those
traveling in the sandy deserts of Ethiopia observe, where even a very slight wind quickly
flattens all tracks found of travelers. And therefore those going in those regions need no
less, than those navigating the sea, signs of the stars by night and day. There are also
signs by which we sometimes foresee the quality of the weather to come through their
contemplation.

Genesis 1:15

So that they may shine in the firmament of the heaven, and give light upon the earth; and
it was so. Indeed, the luminaries always shine in the firmament of the heaven, as we have
said, and they flood the nearby regions with bright light, but at appropriate times they
give light to the earth. For sometimes the cloudy atmosphere obstructs, so that neither
the light of the moon, when it is small, nor the light of the stars appears to the earth;
and the rising of the sun, with its greater light, prevents the moon and the stars from
illuminating the earth; hence it is named in Latin, because it alone, with the stars and
the moon obscured, shines on the earth during the day. [Genesis 1:16] -- God also made two
great luminaries. We can understand the great luminaries not so much by comparison with
others but by their role, as the heaven is great and the sea is great. For there is also
the great sun which fills the world with its heat, or the moon with its light, which,
wherever they are in the sky, illuminate all the earth and are equally observed by
everyone. An evident example of their greatness is that they appear the same to all
people. For if they appeared smaller to those far away and larger to those nearer, it
would indicate a limitation of their size.

Genesis 1:16

The greater light to rule the day, and the lesser light to rule the night, and the stars;
and He set them in the firmament of the heaven. The greater light is the sun, not only in
its form whatever it may be, but also in the magnitude of its light, by which it is
believed to illuminate both the lesser light and the stars. It is also greater in the
power of its heat, which warms the world when it rises, whereas the previous days before
its creation had no heat at all: but the fact that the moon is seen as of equal size to
the sun is said to be because the sun is much farther from the earth and higher than the
moon; therefore, its true size cannot be discerned by us who dwell on the earth. For all
things set farther away generally appear smaller.

Genesis 1:16

And he said, "And the lesser light to rule the night, and the stars; and he set them in
the firmament of the heaven"; because although it happens sometimes that the moon and the
major stars are seen in the day every month, it is certain that they bring some aid of
light not to the day but only to the night.

Genesis 1:18

To shine upon the earth, and to rule over the day and the night, and to divide the light
and the darkness. These things can be understood both about the great lights and about the
stars with this distinction only, that what is said "to rule over the day" refers
especially to the sun; what is added "and the night" pertains to the moon and the stars;
but what is further stated "and to separate the light from the darkness" applies equally
to all the stars, which carry light wherever they move and leave all things dark where
they are absent. But if anyone inquires what kind of light could have existed by day
before the creation of the stars, it might reasonably be said that it was such as we see
every morning, namely, when the rising of the sun is approaching, but it does not yet
appear on the lands, when the day indeed shines with the dim rays of the stars but does
not yet glow fully until the sun rises. Hence, there could be no distinction of times then
except only of day and night, and rightly it was said when the stars were made: "And let
them be for signs and for seasons, and for days and years.

For the changes of times began to be distinguished from when, on the fourth day of the
nascent world, the sun, proceeding from the middle of the east, consecrated the vernal
equinox with its rising, and by daily advances climbing to the heights of the sky, and
again gradually descending from the solstitial peak to the lower parts, without delay
reusing the equinoctial circles from the lower winter places, it completed the space of
the year with the four well-known times and definite days. Also, the moon appearing full
in the evening, set apart the times to be observed for the celebration of Easter on its
first ascent. For that is the hour when not only the ancient people of God but also we
today observe the first celebration of Easter, when, after the day of the equinox has
passed, the full moon in the evening, that is, the fourteenth day, has appeared in the
sky. For just after these things, when the Lord's day has come, the proper time for
celebrating the Lord's resurrection will arrive, fulfilling to the letter also the word of
the prophet who said: "He made the moon for seasons, the sun knows its setting" (Psalm
104:19). The stars also, apart from what we have mentioned above, because they either by
their appearance indicate what the quality of the air will be or by their course show what
watch of the night it is; they are for signs and seasons, because those coming into the
sky designate summer times, those designate winter.

They are also for days, because some accompany the sun in vernal days, others in autumnal.
They are also for years, because those that for example now rise in the morning during the
vernal equinox, come into the sky at the same equinox in the face of the sky every year;
those that now rise in the evening or morning at the solstice, always rise at those times
in the same hours. But there are also some stars which the astrologers call planets, that
is, wandering stars, which make longer years by their orbit, returning to the same place
in the sky. For the star called Saturn is said to return to the same places of the stars
in which it was thirty years before, Jupiter in twelve years, Mars in two solar years
completing its circuit in the sky, the moon, too, makes a year with twelve of its cycles,
that is, of three hundred fifty-four days, and to make its cycle concord with the solar
year, every second or third year it adds a thirteenth month, which calculators call the
embolismiatic year, and it becomes a year of three hundred eighty-four days.

Genesis 1:18

And God saw that it was good. Necessarily, the holy Scripture often finds that God saw
that the things He made were good, so that the piety of the faithful might be informed by
this; however, it is not for human understanding, which often is offended even by good
things whose causes and order it does not know, to judge visible and invisible creation,
but rather to believe and yield to the praising God. For the more religiously one has
believed in God before knowing, the more easily they will understand something in
progressing. Therefore, God saw that the things He made were good, because what pleased
Him to be made so that they would be made, pleased Him when made to last, to the extent
that the measure of existing or persisting was established for each thing by such a great
Creator.

Genesis 1:19

It was evening, and it was morning, the fourth day. This is that memorable evening in
which the people of God in Egypt offered a lamb in celebration of Passover; this morning,
which first saw the yoke of long servitude being cast off and the journey of freedom
beginning. It is written, the Lord said to Moses: This month shall be for you the
beginning of months; it shall be the first month of the year for you. On the tenth day of
this month, each man shall take a lamb for the families and households, and you shall keep
it until the fourteenth day of the month, and the whole assembly of the congregation of
Israel shall kill it at twilight (Exodus 12:2), etc. On that same evening, to complete the
legal sacraments of Passover, our Lord initiated the celebration of the mysteries of His
body and blood after eating the lamb typologically; at that dawning morning, as an
unblemished lamb, redeeming us by His blood, He freed us from the servitude of demonic
domination. The day of that full moon, which proceeded on the fourth day in the creation
of the world, in the time of the Lord’s passion, by the grace of a higher sacrament, fell
on the fifth day of Sabbath, so that the Lord was crucified on the sixth day of Sabbath,
rested in the tomb on the Sabbath itself, and by His resurrection consecrated the first
day of Sabbath, granting us also in it the faith and hope of rising from the dead and
entering into eternal light.

Genesis 1:20

God also said: Let the waters bring forth swarming living creatures, and flying creatures
above the earth under the firmament of heaven. After adorning the face of the sky with
lights on the fourth day, He then adorned on the fifth day the parts of the lower world,
namely the waters and the air, with those which are moved by the breath of life, because
these elements are also connected to each other and to heaven by a certain kind of
kinship. To each other, indeed, because the nature of the waters is close to the quality
of the air; hence it is proven that their exhalations thicken, so that they contract
clouds, and can support the flight of birds, as Scripture attests: For suddenly the air
will gather into clouds, and the wind passing by will dispel them (Job 37:21). Moreover,
even on serene nights it dews, the drops of which are found on the grass in the morning;
they are also connected to the sky in this way, because the air is so close to it that it
sometimes takes its name, as Scripture names the birds of the sky, which are known to fly
in the air; and the Lord Himself speaks to the crowds, who had not known the time of His
coming from the manifestation of the powers, saying: When you see a cloud rising in the
west, immediately you say: A shower is coming, and so it happens; and when the south wind
blows, you say there will be heat, and it happens. Hypocrites, you know how to judge the
face of the earth and sky, but how do you not judge this time (Luke 12:54)? Where it is
certain that he calls the face of the sky nothing other than this changing state of the
air.

Genesis 1:20

Therefore God said, let the waters bring forth swarming living creatures, and flying
creatures above the earth under the firmament of heaven. And lest by chance, because there
are water creatures, which move not by crawling, but by swimming or walking with feet, and
there are among the flying creatures those which have wings, yet lack the full use of
flying, anyone might think that some kind of flying or aquatic animals were left out in
this word of the Lord, it is carefully added:

Genesis 1:21

And God created great sea creatures and every living creature that moves, which the waters
brought forth in their kinds, and every winged bird according to its kind. Therefore, no
kind was excluded, where all living creatures were created with the great sea creatures,
which the waters brought forth in various kinds, that is, reptiles, swimming creatures,
and flying creatures; but also those that are fixed to rocks and cling with no suitable
movement, as are the many kinds of shells. But the mention of the flying creature above
the earth under the firmament of the heavens is not contrary to reason and truth, because
indeed, even if there is an immense intervening space, birds fly under the stellar sky
that fly above the earth, just as we humans set on earth are rightly and truly said to be
under the sky and sun, as Scripture attests, which says: "Jews, devout men, from every
nation under heaven, were living in Jerusalem" (Acts 2:5); and: "What does man gain from
all the toil with which he toils under the sun? (Eccl. 1:3). Of course, according to
another translation, some are troubled by the phrase: "And winged birds flying near the
firmament of the heavens," that is, near the firmament of the heavens.

But it must be understood that it is said that birds fly under the firmament of the
heavens because that name also indicates the ether, that is, the higher region of the air
which reaches from this turbulent and gloomy place where birds fly up to the stars and is
believed, not without reason, to be entirely calm and full of light. For even the seven
wandering stars, which are said to travel in this etheric space, Scripture has said to be
placed in the firmament of the heavens. Therefore, birds are rightly said to fly near the
firmament of the heavens because, as we have said, the turbulent spaces of the air which
sustain the flights of birds are close to the ether. Nor is it surprising if the ether is
called the firmament of the heavens, since air is called heaven, as we have taught above.
Nor should it be overlooked that when God is said to have created every living soul, it is
added, "and mortal," to the distinction of man whom He was going to make in His image and
likeness, so that if he kept His commandments, he would live blessedly in perpetual
unchangeableness. For other living creatures were made in such a first condition that some
would yield in sustenance to others while themselves perishing due to their own decline
through age.

Genesis 1:22

And God saw that it was good, and He blessed them, saying: Be fruitful and multiply, and
fill the waters of the seas, and let birds multiply on the earth. And there was evening
and there was morning, a fifth day. When He said, be fruitful and multiply, and fill the
waters of the seas, it pertains to both kinds of creatures made from the waters, that is,
both to fish and to birds, because just as all fish can live only in the waters, so too
there are many birds which, although they sometimes rest on the lands and propagate their
offspring, not only feed from the land but also from the sea, and prefer to inhabit marine
dwellings rather than terrestrial ones. But when He adds, and let birds multiply on the
earth, it pertains to both kinds of birds, that is, both those that come from the waters
and those that feed from the earth, because indeed even those birds which do not know how
to live without waters often hide much of the time under the depths of the waters like
fish, occasionally tend to come out onto the lands, especially when they are breeding and
nurturing their young.

Genesis 1:24

God also said: Let the earth produce living creatures according to their kinds: livestock,
creeping things, and wild animals according to their species. And it was so. After the
heavens were adorned with stars, after the air, which due to its proximity deserved the
name of heaven, was filled with flying creatures, and after the waters, which are closely
connected by nature to the air, were enriched with their animals, from which also rains,
snows, hail, and the like derive, it was fitting that the earth too should be filled with
its own animals, that is, those born from itself. For it also has a chief connection with
the waters, for without their moisture and irrigation, it can neither bear fruit nor even
sustain itself, as Peter attests, who says: For the heavens existed long ago, and the
earth was formed out of water and through water by God's word (II Peter 3:5). Therefore,
God commands the earth to produce livestock, and creeping things, and wild animals;
because under the true name of wild animals, everything that rages with mouth or claws,
except for serpents, is understood to be comprehended, but the name of creeping things on
the earth also includes serpents, and by the name of livestock are designated the animals
that are in the use of humans.

Where therefore the condition of the other four-footed animals is described, for example,
deer, roe deer, antelopes, and goats, and similar creatures, unless perhaps we should say
that these also, due to the wildness of their untamed nature, are numbered among the wild
animals, according to the old translation, in which it is written: Let the earth bring
forth a living soul according to its kind: four-footed creatures, and creeping things, and
wild animals, there is no question at all, because under the name of four-footed
creatures, all are comprehended which, except for wild animals and creeping things, the
earth produced, whether those under human care or those that are wild and in the field.

Genesis 1:25

And God made the beasts of the earth according to their kinds, and the cattle, and every
creeping thing of the earth according to its kind. The change in words is to be noted,
because above it is said that God commanded the earth to produce the beasts, and the
cattle, and the creeping things, and the beasts of the earth; but now, in a changed order,
God is said to have made the beasts of the earth and the cattle and every creeping thing
of the earth; and it is to be understood that everything which was willed happened faster
than said; and it matters not that human speech first names in the order of creatures what
divine power created all at once. [Genesis 1:25] -- But when it follows: And God saw that
it was good, it is rightly asked why it is not added here what was said of the creatures
brought forth from the waters: And He blessed them, saying: Be fruitful and multiply, and
fill the earth. Is it perhaps because what was said by God about the first creation of the
living soul commended, He left us to understand the same about the second? Especially
since in the works of this day He would later add many other things; moreover, concerning
man, He took care to necessarily iterate this, saying: And God blessed them, and said: Be
fruitful and multiply, and fill the earth, lest anyone think that the honorable union was
to be compared to sinful and disgraceful fornication. But when the worldly dwelling place
was made and adorned, it remained that the inhabitant himself, for whom all things were
being prepared, the man and master of things, should be created, it follows:

Genesis 1:26

And He said: Let us make man in our image and likeness. Now it appears more clearly why it
is said of the created herbs and trees, fishes and birds, also terrestrial animals, that
each was made according to its kind and species. For it was foreseen that his creation was
coming, who would not only correspond by similarity and species to his own kind but would
also be made in the image and likeness of his Creator. The nobility of this creation is
also testified by the fact that, unlike the other creatures, God did not say: Let man be
made, and man was made; or: Let the earth bring forth man, and the earth brought forth
man; but, before he was made, it is said: Let us make man, so that, because a rational
creature was being created, it might seem as if he were made with counsel. As if he were
formed with effort out of the earth and raised by the inspiration of the Creator with the
power of the vital spirit, so that he might exist not by the command of voice but by the
dignity of operation, because he was being made in the image of the Creator. When it is
said, Let us make man in our image and likeness, the unity of the Holy Trinity is openly
commended. Indeed, the same indivisible Trinity was mystically hinted at in the preceding
formation of things, when it was said: And God said: Let it be done, and God made it;

and God saw that it was good. But now this same is more manifestly suggested, when it is
said: Let us make man in our image and likeness, and rightly so, because until he who was
to be taught was, the proclamation of Deity was hidden in profundity; but when the
creation of man began to be expected, faith was revealed, and the dogma of truth clearly
shone forth. For in that it is said, Let us make, the operation of the three persons is
shown; and in what follows, in our image and likeness, the one and equal substance of the
same Holy Trinity is indicated. For how would it be one image and likeness if the Son were
lesser than the Father, if the Holy Spirit were lesser than the Son, if the glory of the
whole Trinity were not consubstantial of the same power? Or how would it be said, Let us
make, if there were not cooperative power of the three persons in one deity? Nor could it
be said by God to the angels, Let us make man in our image and likeness, because no reason
at all allows that we believe the image or likeness of God and the angels to be one and
the same. And concerning how man was made in the image and likeness of God, the Apostle
testifies, as he diligently admonishes us to recover within ourselves, through the grace
of the same Creator, this which we lost in the first parent.

Renew yourselves, he says, in the spirit of your mind, and put on the new man, who is
created according to God in justice, holiness, and truth (Ephesians IV, 23). Therefore,
Adam was created a new man from the earth according to God, so that he would be just,
holy, and true, subject and humbly adhering to the grace of his Creator, who exists
eternally and perfectly just, holy, and true: who because he corrupted through sin this
very beautiful novelty of the divine image in himself, and procreated a corrupted
offspring of the human race from himself, from where came the second Adam, that is, the
Lord Himself and our Creator, born of the Virgin, created incorruptibly and unchangeably
in God's image, immune from all fault, and full of all grace and truth, so that He might
restore in us His image and likeness by His examples and gifts. For He is truly the new
man created according to God, because He took from Adam the true substance of flesh so
that He would draw nothing of the filthy vice from him: whose examples we follow according
to our capacity, whose gifts we adhere to, whose commandments we obey; this is to recover
the image of God which we lost in the old man, in the new. Therefore, man is created in
the image of God not according to the body, but according to the intellect of the mind.

Although even in the body he has a certain property which indicates this, for he is made
with an upright stature, so that he might be admonished by this very thing that earthly
things, such as those of the beasts whose entire pleasure is from the earth, are not to be
pursued; from which all things prone and prostrate towards the ground are, according to
what one of the poets has most beautifully and truly said: Other animals look downward
toward the earth, but He gave man an uplifted face to look toward the heavens and the
stars.

Genesis 1:26

It is therefore fitting that his body matches his rational soul, not according to the
outlines and shapes of the limbs, but rather according to that which is raised up to
heaven to observe the things in the upper parts of the world, just as the rational soul
ought to be raised in those things which excel most in spiritual nature, so that it may
set its mind on things above, not on things on the earth. But it is well added. [Genesis
1:26] -- And let them have dominion over the fish of the sea, and over the birds of the
air, and over the beasts, and over all the earth, and over every creeping thing that
creepeth upon the earth; because doubtless in this primarily man was made in the image of
God, in that he surpasses the irrational beings: being made capable of reason, through
which he can rightly govern all created things in the world, and enjoy the knowledge of
Him who created all things. If set in this honor he does not understand to do good, he
will be compared to the very same senseless animals over which he has been placed in
authority, as the Psalmist testifies (Psalm 49:13).

Genesis 1:27

And God created man in His own image, in the image of God created He him. What was said
before, in His image, He doubled for the sake of confirmation, by adding, in the image of
God He created him, so that He might more diligently impress upon us what kind of beings
we were made by God, and more closely fix in our minds the hope of receiving the image of
God, lest, walking in the image of God, we be vainly troubled, hoarding uncertain riches,
but instead look for the Lord with longing, when we shall come and appear before His face,
certain that when He appears, we shall be like Him, for we shall see Him as He is. But now
it is said, in the image of God He created him, when it was said earlier, let us make in
our image, it signifies not that this plurality of persons makes us believe in multiple
gods, but that we accept one God, the Father and the Son and the Holy Spirit, on account
of which it was said, in our image, and on account of which it is said, in the image of
God.

Genesis 1:27

Male and female He created them. It will be explained more fully in the following, from
where and how God made the first humans. But now, for the sake of brevity, it is only
mentioned that they were created, so that the work of the sixth day and the dedication of
the seventh day along with the rest may be explained, and thus freely from time both this
and other omitted matters that were worthy of mention may be said. However, God first
created one male and one female alone, not like the other animals, which He created not
single but multiple in each kind, so that by this He might bind the human race more
closely together with the bond of charity, because it would remember that it was all born
of one parent; for the sake of which union the sacred Scripture, when it said: "And God
created man, in the image of God He created him," immediately added: "Male and female He
created them," it did not wish to add: "in the image of God He created them," for the
female too was created in the image of God, according to that which she also possessed a
rational mind; but Scripture did not think it necessary to add this about her, considering
that in the unity of conjunction it left it to be understood in her as well, and indeed it
signified that it should be understood in the entire human race that originates from them.

For every man even now, to the extent that he uses reason, has in himself the image of
God; whence John says: "He was the true light which illuminates every man coming into this
world" (John 1:9). For it is the light about which the Psalmist glories in the Lord,
saying: "The light of Your countenance has been signed upon us, O Lord" (Psalm 4:7). And
indeed rightly in this place it is mentioned that male and female were created, although
the manner of the same creation is not yet referred to, so that the discourse of divine
blessing may have a fitting place, about which it follows:

Genesis 1:28

And He blessed them and said: Be fruitful and multiply, and fill the earth, and subdue it.
For indeed, this multiplication of humans and filling of the earth could only be
accomplished through the union of man and woman. Yet, if the human race grows and
multiplies by the blessing of God, how much more worthy of a curse are those who forbid
marriage and condemn the arrangement of the heavenly decree as if it were devised by the
devil? Therefore, marriages should not be condemned, which were established by the grace
of the heavenly blessing for the propagation of the human race and the filling of the
earth; but rather, virginity is more to be honored and is worthy of greater blessing,
which, after the earth has been filled with people, desires in chastity of mind and body
to follow the Lamb wherever He goes—that is, the Lord Jesus in heaven—and to sing a new
song, which no one else can sing. For God and our Lord, who in the beginning of the
nascent world formed the woman from the side of the man to teach that the earth was to be
filled by their mutual union, Himself in the end of the age took a man from the flesh of a
Virgin, free from all contamination, filled with the fullness of all divinity, to prove
that He valued the glory of virginity more than marriage.

Genesis 1:28

And rule over the fish of the sea, and the birds of the air, and all the living creatures
that move upon the earth. It is rightly asked for what use man received dominion over the
fish, birds, and all the animals of the earth, or to what uses and comforts these were
created for man, if he had never sinned: to whom, as the following scripture declares,
these were not given for food but only the herbs and fruits of trees were granted in the
first condition, unless it is to be said that God foresaw that man would sin and become
mortal by sinning, whom He created immortal, and therefore originally provided those
comforts for him by which mortal fragility could be sustained, namely either food from
them, or clothing, or aids for work or travel. And it is not worth asking why man also
does not now rule over all animals; for after man did not want to be subject to his
Creator, he lost dominion over those which his Creator had subjected to his authority.
Finally, we read as a testimony of the first creation that the birds provided service to
the holy and humbly serving men of God, the jaws of beasts withdrew and the venom of
serpents was not able to harm.

Genesis 1:29–30

And God said: Behold, I have given you every herb bearing seed upon the earth, and all the
trees which have in themselves the seed of their own kind, to be your food, and to all the
beasts of the earth and every bird, and to all that move upon the earth, and in which
there is a living soul, that you may have them to eat: It is now clear that before man's
guilt the earth produced nothing harmful, no poisonous herb, no sterile tree, since it was
clearly said that every herb and all trees were given to men and the birds, and to all the
beasts of the earth for food, it is evident that even the birds did not live by snatching
weak wings, nor did the wolf plot ambushes around the folds, nor was dust the snake's
bread, but all ate in concord the green herbs and the fruits of the trees. Certainly among
these must arise the question of how man was made immortal above other creatures, and
nevertheless received common earthly nourishment with them. In which we must see that
there is one kind of immortality of the flesh which we received in Adam's first state, and
another which we hope to receive in the resurrection through Christ. Thus, he was made
immortal in such a way that he could not die if he did not sin; but if he did sin, he
would die.

Thus the children of the resurrection will be immortal, when they will be equal to the
angels of God, so that they will neither die anymore, nor be able to sin. Therefore our
flesh after the resurrection will need no nourishment of food, as it will not be subject
to deficiency from hunger, or weariness, or any other kind of weakness. But Adam's flesh
before sin was created immortal in such a way that, helped by the supports of temporal
nourishment, it existed free from death and pain, until, having been brought to that age
which pleased the Creator through bodily growths; then having created much progeny of this
kind, by the command of God, it would also partake of the tree of life, from which
becoming perfectly immortal, it would no longer need the sustenance of bodily food. Thus,
therefore, the flesh of the first humans is created immortal and incorruptible, so that
they might retain the same immortality and incorruptibility through obedience to God's
commandments; among which commandments was also this, that they should eat of the allowed
trees of paradise, but refrain from the consumption of the forbidden one, preserving the
gifts of immortality granted to them by the consumption of these, and in the touch of that
find the ruin of death. Thus indeed our flesh will be incorruptible and immortal at the
end; so that, like angelic splendour, it may remain always in the same state, unable to
need bodily foods, since in the spiritual life there will be no need of them.

For the fact that angels are read to have eaten with the patriarchs was done not out of
need but out of kindness, so that by doing these things they might more sweetly adapt to
the men to whom they appeared. The Lord also after the resurrection ate with the
disciples, not because he needed nourishment but to show that he had indeed received true
flesh after death.

Genesis 1:30

And it came to be so, that is, that man might rule over all that were created on land or
in the waters, and that he might receive the faculty and power to eat from the fruits of
the earth along with the birds of the sky and the creatures of the land. [Genesis 1:31] --
And God saw all that he had made, and behold, it was very good. Because it was said of
each of God's works individually that he saw that they were good, rightly in conclusion,
with all things completed, it was stated with an added emphasis that he saw all that he
had made, and it was very good. But the question rightly arises, why of man, when he was
made, was it not additionally stated individually: And God saw that it was good, but
rather that his creation was more generally praised among the others? Or did God,
foreseeing that man would sin and not remain in the perfection of his image, wish to state
that he was good not individually but along with the others, as if indicating what was to
come? Therefore, man before sin and undoubtedly in his own kind was good, but Scripture
omitted saying this, rather to state more what would announce something to come. For God
is the best creator of natures, but indeed the most just regulator of sinners, so that
even if certain things become deformed through individual sins, yet the entirety always
remains beautiful with them.

Genesis 1:31

And there was evening and there was morning, the sixth day. Thus the heavens and the earth
and all their array were completed. The number six is considered to be perfect because it
is completed by its parts: namely the sixth which is one, the third which is two, and the
half which is three. Indeed, one and two and three make up six, which in the units of
numbers you will nowhere else find except here, nor in the tens except for the number
twenty-eight. Therefore, in six days God completed all the array of the heaven and the
earth, so that He who established all things in measure and number and weight, might also
teach that His works are perfect in this very number in which He worked. And God completed
on the seventh day His work which He had made. In another translation, it is said that God
completed His works which He had made on the sixth day. This brings up no question at all
because it is declared plainly in the description of what was done in it. But it is
rightly questioned how our version, which descends from the Hebrew truth, says that God
completed His work which He had made on the seventh day, in which nothing new is mentioned
as having been created, unless perhaps we say that He made the seventh day itself then,
and in its making completed His work, by which creation of it He finished the measure and
number of the days by whose cycle all ages henceforth would proceed to their end. For in
the revolution of times, the eighth day is counted the same as the first day.


COMMENTARY ON GENESIS (CHAPTER 2)
=================================

COMMENTARY ON GENESIS continued

CHAPTER 2

Genesis 2:2

So God completed His work on the seventh day, which He had made. Because He ended the sum
of the days He had made in it, adding the seventh itself, which He wanted to be called and
to be the Sabbath, because he endows it with mystical blessing and sanctification above
the others, as the following teaches. Hence also the day of judgment and consummation of
the world, because it is to come after the seventh Sabbath, is called the eighth in the
Scriptures, namely because only seven precede it. For it is said in the title of the
psalms: To the end, in hymns, for the eighth, a psalm of David, which the entire text of
the following psalm teaches is written about the day of judgment, in which the prophet,
fearing the wrath of the coming judge, exclaims: Lord, do not rebuke me in Your anger, nor
chasten me in Your wrath (Psalm VI, 1), etc. But also the day of the Lord's Resurrection,
although it was to come after so many thousands of days, is also called the eighth in the
title of another psalm, because naturally it follows the seventh, so that it exists as the
first of the following week, that is, the same one in which God said in the beginning: Let
there be light and there was light. The psalm written about the Lord's Resurrection indeed
proves it by the one speaking in it, saying:

For the misery of the needy and the groaning of the poor, now I will arise, says the Lord
(Psalm XI, 6). Moreover, it can rightly be accepted that God completed His work on the
seventh day, which He had made, even in that He blessed and sanctified that day itself.
For blessing and sanctification are not no work. Neither could Solomon be said to have
done no work when he dedicated the temple he had made; rather, it is an eminent work of
God, when He glorified with eternal blessing and sanctification those things He had made.
Finally, about this work which He does in the eternal day of the Sabbath, He says Himself
in the parable of the faithful servants: Amen, I say to you that He will gird Himself, and
make them sit down to eat, and passing, will serve them (Luke XII, 37). For he who girds
himself, who prepares a meal, who passes by, who serves, surely works. But by all these
words, nothing else is intimated than that the Lord blesses and sanctifies His saints
forever, that is, He rewards them with the vision of His glory after their good works
which He gave.

Genesis 2:2

And he rested on the seventh day from all his work which he had done. Not as if God rested
like a weary man from excessive labor through human frailty after completing the world's
creation; but He is said to have rested from all His work, because He ceased to create any
new creature thereafter. For Scripture often uses the term "rest" to indicate the
cessation of work or speech, as in the Apocalypse about the holy animals: And they have no
rest day and night saying: Holy, Holy, Holy, Lord God Almighty (Apoc. IV, 8). Instead of
saying they did not cease to always chant this. For the greatest and only rest for the
saints in heaven is to declare the praise of the highest Trinity, which is God, with an
unfailing voice. It can indeed be understood more profoundly that the Lord rested from all
His works, not having any need for those works in which He might rest, since His rest in
Himself is always true without beginning and end, but He made His works solely for the
sake of His goodness, so that they might rest in Him: which, conversely, is easier to
understand when we remember that human necessity particularly insists on daily labors for
the purpose of finding rest in its works, as the Lord tells him: By the sweat of your face
you shall eat bread (Gen. III, 19). But God, who before the creation of the world had
perfect rest in Himself eternally, even after creating the world, did not rest in the
works He made, but from all the works He made, as He had no necessity to rest in His
creatures, but rather, offering rest to rational creatures, while perfectly always resting
in Himself, and being blessed in that good which He alone is to Himself.

Genesis 2:3

And He blessed the seventh day and sanctified it. That is to say, with the blessing and
sanctification which He more fully intimates to His people in the law, saying: Remember
the sabbath day, to keep it holy. Six days you shall labor, and do all your work: but the
seventh day is the sabbath of the Lord your God, in it you shall not do any work (Exod.
XX, 8). And a little further on: For in six days the Lord made heaven and earth, the sea,
and all that is in them, and rested the seventh day (Exod. XX, 11). Therefore, the Lord
blessed the seventh day and sanctified it. Indeed, the blessing and sanctification of the
seventh day were made as a type of greater blessing and sanctification. For just as by the
frequent, or rather daily, sacrifices in the law the blood of the Lord's passion, which
was to be poured out once for the salvation of the world, was signified; so also by the
rest of the seventh day, which was always celebrated after the works of six days, that
great day of the Sabbath, in which the Lord was once to rest in the tomb, was prefigured,
having completed and perfected on the sixth day all His works, by which He was restoring
the world, which He had perfect in the sixth day, now lost. On which also, as if recalling
His original work, with an open word He declared that He had now completed the salvation
of the world.

For when He had taken the vinegar, He said: It is finished, and He bowed His head, and
gave up His spirit (John XIX, 30). But this sanctification and blessing of the seventh
day, and God's rest in it after His very good works, signified that we individually tend
to the rest of heavenly life after the good works He works in us both to will and to do,
in which we may enjoy His eternal sanctification and blessing. Hence, it is well written
that the seventh day did not have an evening, because evidently it signifies our perpetual
rest in it.

Genesis 2:3

And He blessed the seventh day and sanctified it, because on it He had rested from all His
work which God had created and made. That is, having completed the adornment of the world,
He had ceased from instituting new kinds of things. Nor should this be considered contrary
to the saying in the Gospel: My Father works until now, and I work (John 5:17). Clearly
responding to those who complained that the Sabbath was not observed by Him, invoking the
authority of this ancient Scriptural rest of God. For He had ceased on the seventh day
from creating kinds of creatures, because He no longer created any new kinds; thereafter,
however, He works the administration of these same kinds which He had instituted even to
this very day, so that not even on that seventh day would His power cease to govern heaven
and earth, and all things which He had made, otherwise they would immediately fall apart.

Thus far it is sufficient to have described the beginnings of the nascent world according
to the literal sense; however, it is pleasing to briefly intimate that the order of those
six, or seven, days in which it was made should correspond to its ages. For the first day
on which God said: "Let there be light," and there was light, corresponds to the first
age, at the beginning of which the world was made, and man was placed in the delights of
the paradise of pleasure, where, in the presence of the grace of his Creator, he would
enjoy being free and unknowing of all evils; but this day began to decline toward evening
when the first man, by sinning, lost the happiness of the heavenly homeland, and was sent
into this valley of tears, which was also signified by the hour of that time, when Adam,
after the fault of his transgression, heard the Lord walking in paradise, around the
afternoon hour: indeed, the Lord walked to signify that He had withdrawn from man, in
whose heart He had quietly resided; and this at the afternoon hour, so that man would
recognize that the light of divine knowledge and the fervor of divine love had diminished
in him. The full evening of this day arrived when, with the proliferation of human race's
vices, the whole earth was corrupted before God and filled with iniquity, to the extent
that all flesh deserved to be destroyed by the flood, except for those enclosed in the
ark.

On the second day, the firmament was made in the midst of the waters; and in the second
age of the world, the ark, in which the remnants of the human race and the seed, so to
speak, of the following ages were preserved, was placed in the midst of the waters, which
on one side all the fountains of the deep were broken up, on the other, the windows of
heaven were opened and poured out. But even here the day inclined toward evening, when the
nations, having forgotten either the recent wrath or mercy of God, gathered to build the
tower of pride; full evening was reached when, with the confusion of languages, the
society of the human race was scattered. On the third day, when the waters had flowed into
their places, the dry land appeared, and it was immediately clothed with green herbs and
trees; and at the beginning of the third age, when the idolatrous nations had been
separated into their places, whose unstable error and vain doctrines of idols were as
movable as all winds, rightly signified by the name of the sea, the seed of the patriarchs
was separated from their society and was made fruitful with spiritual produce, as the Lord
said to Abraham: "Get thee out of thy country, and from thy kindred, and from thy father's
house, into a land that I will show thee; and I will make of thee a great nation, and I
will bless thee" (Genesis XII, 1), etc., until he says: "And in thee shall all the
families of the earth be blessed." In which nation, indeed, orders of the faithful,
distinct as green herbs and fruit-bearing trees, were springing from the one and the same
land, receiving the heavenly rain of divine words. But here too, the day began to decline
towards evening, when the Israelite nation, rejecting both the faith of the patriarchs and
the ceremonies of the law given to them, was oppressed by the nations of others, polluted
with crimes and burdened by slavery. The evening had already come, when that nation, along
with the king whom they had chosen for themselves, neglecting God, was for the most part
destroyed by the sword of foreigners.

On the fourth day, the sky received lights, and in the fourth age, the aforementioned
people of God became conspicuous with new brightness through the rule of David and Solomon
and other kings reigning by God's authority, through that most noble temple which Solomon
built for God, through the signs of prophets, which did not cease to flourish in the times
of those same kings, and especially through that which the Lord swore to the first and
most preeminent of the kings pleasing to him, saying: "Of the fruit of your womb I will
set upon my throne" (Ps. 131, 11). Truly, even here the day began to incline toward the
evening when afterward both the kings and the people, scorning the temple and the laws of
God, were devastated and torn apart by enemies. The gravest of evenings, indeed the night,
followed when the entire kingdom was overthrown, the temple burned, and all the people
were led captive into Babylon.

On the fifth day, the waters brought forth reptiles with living souls, and flying
creatures flying above the earth under the firmament of the sky; and in the fifth age, the
children of the migration grew and were multiplied in Babylon, often designated by the
name of waters. Many of them remained there as if fishes in the waters, from whom,
however, there were some who, like great whales, sought to dominate the great waves of the
age rather than serve, because they could not be corrupted by any terror into idolatry.
Others, with captivity loosened, returned to the land of Israel as if with wings of
freedom received, seeking heavenly things with their entire intention, so much so that
they strove to rebuild the temple and the city of God and restore his law with the highest
urgency. But the evening was approaching when afterward, among other darknesses of their
crimes, even domestic conflicts arose against each other, and they themselves were
traitors to their homeland to the Romans; which also happened when not only were they made
tributaries, but it also fell to them to be subjected to the rule of a foreign king.

On the sixth day, the earth produced cattle, wild beasts, and creeping things, on which
day God also created the first man, Adam, in His image, and from his side while he slept
created the woman Eve. In the sixth age of the world among many wicked ones, who could
rightly be compared to serpents and beasts due to their savagery and because they are born
to cling wholeheartedly to earthly cares and pleasures, there are also many saints in the
people of God who, like clean animals, know how to chew over the word of God, to keep the
cloven hoof of discernment on the path, to bear the yoke of good work with divine law, and
to warm themselves with the wool of their labor, among whom, as is aptly mentioned in the
Gospel, is the second Adam, the mediator of God and men, in whom the whole fullness of the
image of God appeared in the world. From His side, while sleeping on the cross, came forth
blood and water, from which sacraments the Church is born and nourished, which is the
mother of all living in the true life throughout the world, as the name of Eve signifies.
Hence the Lord Himself says of these sacraments: "He who eats my flesh and drinks my blood
has eternal life" (John 6:54). We now see the evening of this day approaching, when, with
iniquity abounding everywhere, the love of many grows cold. But a much darker one than the
others will come, when, with the appearance of the man of sin, the son of iniquity, who
exalts and magnifies himself above all that is called God or is worshiped, there will be
such tribulation that, if possible, even the elect will be led into error. Then will
immediately follow the hour of universal judgment of which it is written: "Nevertheless,
when the Son of Man comes, do you think He will find faith on earth?" (Luke 18:8).

On the seventh day, God rested from all His works, and sanctified and blessed it; and the
seventh is the age of eternal rest in the other life, in which God rests with His saints
forever after the good works He performs in them through the six ages of this world. This
age, indeed, is of the highest peace and rest in God, and it will be everlasting; but for
humans, it began when the proto-martyr Abel entered the seat of the grave with his body,
but the joy of eternal life with his soul, where that rich man saw the poor man resting
while he himself was tormented in Hades. This Sabbath of holy souls will continue until
the end of the world, and when the last age of the world, after its evening, which we have
spoken of before, reaches its end, with the Antichrist destroyed by the Lord Jesus, then
this Sabbath itself will also be endowed with greater blessing and sanctification through
the resurrection to eternal life for bodies. And thus it is rightly not read that evening
succeeded the seventh day, for this seventh age will have no sorrow with which it ends;
rather, it will be completed, as we have said, with the greater joy of the eighth age,
namely that age which, beginning with the glory of the resurrection, when this whole life
has passed away, will never be changed by any end or any vicissitude of things from the
contemplation of God's face.

Genesis 2:4

These are the generations of the heavens and the earth when they were created. With this
conclusion, Scripture addresses those who assert that the world always existed without a
beginning, or those who believe that the world was indeed made by God, but from material
not made by God, but which was coeternal with the Creator and without beginning. For it
says the generations of the heavens and the earth are the very order of divine
institution, by which their adornment through the works of six days reached that level of
perfection which has been described above, according to what the Creator himself said in
the Decalogue of His law: For in six days the Lord made heaven and earth, the sea and all
that is in them (Exodus 20:11); what follows, however: On the day that the Lord God made
the earth and the heavens, and every plant of the field before it was in the earth and
every herb of the field before it grew, should by no means appear contradictory to the
statement of God that has been mentioned, but should be clearly understood because here
Scripture put the day for all that time in which the primordial creation was formed. For
neither in one of those six days was heaven made, or illuminated by the stars, and the
earth separated from the waters and clothed with trees and grasses; but Scripture,
according to its custom, put the day for time, in the same way the Apostle, when he says:

Behold, now is the day of salvation (2 Corinthians 6:2), signifies not one specific day,
but the whole time in which we labor in the present life for eternal salvation. And the
prophet speaks not of one specific day, but of the multiplied time of divine grace: In
that day the deaf shall hear the words of this book (Isaiah 29:18). Otherwise, it is
difficult to understand how on this day God made the heaven, and the earth, and all the
plants of the field, and every herb of the region, unless perhaps we would say that all
creation was made simultaneously in formless matter, as it is written: He who lives
forever created all things together (Ecclesiasticus 18:1), but this he surely did before
any day of this age, when he created the heaven and the earth in the beginning, when even
if the earth was void and empty, and darkness was upon the face of the abyss, nevertheless
in the very nature of earth and of the abyss, that is, of waters, these things lay hidden
as it was by seminal substance, which were not to be produced all at once by the work of
the Creator from them afterwards; therefore, if we say this, the noted question reverts to
the same conclusion, that we understand the appellation of the day as the signification of
time, that is, when God created all these things simultaneously in the beginning:

On the day, he says, that the Lord God made the earth and the heavens, and every plant of
the field before it was in the earth, and every herb of the field before it grew. But if
on the day he speaks of, we understand that time is designated, when before any day of
this age all things were made simultaneously, the sense appears straightforward that both
the grass and all the trees were made in the very substance of the earth causally before
they visibly arose or sprouted from the earth. Otherwise, if we take the appellation of
the day, as we more consistently judge, for the signification of the time in which this
world was made and adorned through six days, we can understand because now Scripture
wanted to explain more openly how it previously said that the earth brought forth green
grass and bearing seed according to its kind, and the tree yielding fruit. For these
things were not produced by the earth at the beginning of things as they are now, where
with the presence of irrigation the earth spontaneously brings forth fruit arranged by
God;

but by an entirely more wondrous work of the Creator, before any fruits arose from the
earth by growing, or germinated, the fields, mountains, and hills were suddenly covered
with grasses and trees, having the suitable height, spreading branches, the shade of
leaves, and the abundance of fruits, which they received not gradually by arising from the
earth or sprouting, and advancing by the growth of increment, but suddenly by existing
from it. For the following words also seem to support this meaning, where it is said:

Genesis 2:5–6

For the Lord God had not caused it to rain upon the earth, and there was no man to till
the ground, but a mist went up from the earth and watered the whole surface of the ground.
For who does not see that these things could not have been said about the first creation
of the earth when it was still void and empty, and darkness was upon the face of the
abyss? Was it necessary to narrate about the rain not descending upon the earth at that
time, when neither it could yet receive the rain nor the air could give it, because the
places of both were still completely filled with water? Nor could a mist go up from the
earth to water it, so long as the whole was covered by the abyss; whence, if I am not
mistaken, it remains to be understood that by the name of the day above, when it is said:
On the day when the Lord God made the earth and the heavens, etc., the time of those first
six days is intimated, in which all the creation of the world was formed, where it rightly
remembers that God had not rained upon the earth, and there was no man to till the ground,
that we may understand how much the first sprouting of the earth differed from the modern.

For now the earth spontaneously germinates by the irrigation of rains, and by the industry
and cultivation of men many things grow in gardens and orchards and woods; but the first
creation of herbs and trees was completed very differently, in which by the new command of
the supreme maker, the earth, which appeared dry, was suddenly filled far and wide with
various kinds of fruits without rain and without human labor; but a mist, it says, went up
from the earth and watered the whole surface of the ground. From this source and its
ascent to the earth we will speak, let us first see that the initial sprouting of the
earth, which the aforementioned sentence recalls, was made without any watering of the
waters, by God's command. The irrigation of this source, however it was, came after the
earth was clothed with herbs and trees, which is proved by the very syllables of the
Scripture itself, which after it said in the past tense that the Lord God created heaven
and earth and every shrub of the field and every herb of the region, it immediately
appended with the pluperfect tense: for the Lord God had not rained upon the earth, and
there was no man to till the ground, showing that before the creation of shrubs and herbs,
God had not sent rain; but what was done afterward, it immediately appended with the
imperfect tense saying:

for a stream would rise from the earth and water the whole surface of the ground,
signifying by the declension of the verb that this was not done once but often, since it
did not say "rose" but "would rise"; while it is said that a stream would rise from the
earth that would water its entire surface, it is rightfully inquired in what order it
would rise; nor is there anything to prevent it from being believed that it thus ascended
and returned by turns to water it, as even today the Nile annually ascends to water the
plains of Egypt, just as once the Jordan watered the land of Pentapolis, about which
Scripture says: "it was well watered everywhere like the garden of the Lord" (Genesis
13:10), and like Egypt before God destroyed Sodom and Gomorrah; as, according to Saint
Augustine, it is said of some wonderful alternation of certain springs that they flood at
fixed intervals of years so as to irrigate the entire region, which at other times
provides sufficient drinking water from high wells. Why then should it be incredible, as
he also says, if the whole earth was then watered from a single head of the abyss,
alternating flowing and ebbing?

For if, he says, the vastness of the abyss itself, excluding the part called the sea,
surrounds the land with evident height and bitter waves in that only part which the land
contains in concealed recesses, from where all fountains and waters distribute themselves
in various tracts and veins, and burst forth in their respective places, Scripture wished
to call it a fountain rather than fountains, due to the unity of nature, and through
innumerable paths of caverns and crevices ascending from the earth, and everywhere
watering the whole face of the earth with distributed locks, not in a continuous form like
the sea or a lake, but as we see waters running through the channels of rivers and the
bends of streams, and overflowing to cover nearby areas, who would not accept this unless
he is troubled by a contentious spirit? Indeed, it can also be understood that the whole
face of the earth was thus watered, just as it is said that a whole garment is colored
with a face, even if not continuously but spotted; especially since then at the dawn of
the earth many plains were likely to exist where widely bursting streams could be
scattered and spread.

Therefore, concerning the magnitude or multitude of this fountain, whether it had a single
eruption from somewhere, or because of some unity in the hidden depths of the earth from
which all waters upon the earth spring forth, it is called one fountain for all great and
small fountains, rising from the earth through all its dispersions, and watering the whole
face of the earth; or more likely, since it does not say a single fountain but says a
fountain was rising from the earth, placing singular for the plural, that we thus
understand many fountains throughout the entire earth, watering their own places or
regions: just as a soldier is mentioned, and many are understood, just as the locust and
the frog are mentioned in the plagues by which the Egyptians were struck, although there
was an innumerable number of locusts and frogs, let us not labor further on this. When it
was said that God created herbs and shrubs, without yet descending rain, nor man existing
to till the ground, consequently, the creation of man is introduced and it is said: The
Lord God formed man from the dust of the ground and breathed into his nostrils the breath
of life, and the man became a living being. Here, therefore, the creation of man is
described more broadly, who was indeed made on the sixth day;

but there his creation was briefly mentioned, which is more fully expounded here, namely
that he was made in the substance of body and soul, of which the body was formed from the
dust of the ground, while the soul was created from nothing by God's inspiration; and also
the woman was formed from his side while he was sleeping. In which statement, the poverty
of the carnal sense is to be avoided, lest we perhaps think that God formed the body of
man from the dust with corporeal hands, or breathed into the face of the formed with a
mouth and lips so that he might live and have the breath of life. For even the Prophet
when he says: Your hands have made me and fashioned me (Psalm 119:73), spoke this in a
figurative rather than a literal sense, that is, according to the custom by which men are
accustomed to work. For God is Spirit, nor is it believed by the uninstructed that His
simple substance is composed of the lineaments of corporal members. Therefore, God formed
man from the dust. Whom he commanded to be made from the dust by His word. He breathed
into his face the breath of life, and man became a living being, creating in him the
substance of soul and spirit in which he might live. For it is rightly understood that God
breathed into the face of man the breath by which he would live, just as it is understood
above:

God called the light day, meaning that He made it to be called day by men. Well, indeed,
it is said that God breathed into man's face to make him a living being, because surely
the spirit infused into him contemplates external things, as it is located in the frontal
part of the brain where all the senses are distributed. For even the sense of touch, which
is spread throughout the whole body, is also shown to have its way from the same frontal
part of the brain, which is led backwards through the top and neck to the spinal cord.
Moreover, this agrees with what was said above about man.

Genesis 2:7

In the image of God He created him. Male and female He created them. For what is said to
be in the image of God is understood correctly only in the soul; what is added as male and
female is understood correctly only in the body. Therefore, those who think that the soul
is a part of God should not be listened to, as if the soul of man were a part of God, and
could neither be taken away by itself nor by anyone, nor be compelled by any necessity to
do or suffer anything evil, nor be changed at all for better or worse. But that breath of
God, which animated man, was made by Him, not from Him, just as neither is man's breath a
part of man, nor does man make it from himself, but it is taken and emitted from the
aerial vapor. But God was able to make from nothing, and He could make it living and
rational, which man cannot do; although some think that the first man was not animated
when God breathed into his face, and he became a living soul, but that he received the
Holy Spirit at that time. However credible any of these hypotheses may be shown to be, we
should not doubt that the soul is not a part of God, nor that it was created or issued
from His substance, but that it was made from nothing.

Genesis 2:8

Now the Lord God had planted a garden of pleasure from the beginning, in which He placed
the man whom He had formed. Surely, it is to be believed that God planted the garden from
that very beginning, from which He commanded all the earth, after removing the waters that
covered it, to produce herbs and fruit-bearing trees, in which He placed man on the sixth
day, on which He had also formed him. Nor should there be any doubt that the garden in
which the first man was placed, although it holds the type either of the present Church or
of the future homeland, nevertheless must be understood according to the literal meaning,
to be sure, a most pleasant place, shaded by fruitful groves, and also large, and fruitful
with a great spring. However, because our edition, which is translated from the Hebrew
truth, has "from the beginning," while in the ancient translation it is put "towards the
East," some wish that the location of the garden is in the eastern part of the world,
although separated by a great distance, either by the Ocean or by lands, from all the
regions now inhabited by the human race. Therefore, not even the waters of the flood,
which most deeply covered the entire surface of our world, could reach it. But whether it
is there or elsewhere, God knows, we are only permitted to doubt that this place was and
is earthly. Finally, with the following words, Scripture more fully explains how God
planted it, saying:

Genesis 2:9

And the Lord God brought forth from the soil every tree that is pleasant to the sight and
good for food: the tree of life also in the midst of the garden, and the tree of knowledge
of good and evil. This is understood to have been done on the same day on which, at God's
command, the earth also brought forth the other fruit-bearing trees. But it is necessarily
repeated here so that we could understand the nature of the place of paradise, especially
because there needed to be a special reference to the tree of life and the tree of the
knowledge of good and evil; in one of which was a sign to man of the obedience he owed, in
the other the sacrament of eternal life, which he would merit through this very obedience.
And indeed the tree of life was so called because it had this power, as we said, divinely
received, that whoever ate from it would have their body strengthened with stable health,
never changing for the worse through any infirmity or age, nor even falling into decline;
but this was done physically in such a way that it was also a figure of a spiritual
sacrament, that is, of our God and Lord Jesus Christ, of whom it is said in the praise of
wisdom: "She is a tree of life to those who lay hold of her" (Proverbs 3:18). And in the
Apocalypse of Saint John:

"To him that overcomes, I will give to eat of the tree of life, which is in the paradise
of my God" (Revelation 2:7). Which is openly to say: To him who overcomes the temptation
of the ancient serpent, by which Adam was overcome, I will give what I would have given to
Adam if he had overcome, so that he may be eternally refreshed by the present vision of
the glory of Christ, and thus be touched by no onset of death, because evidently the Lord
Christ, the power and wisdom of God the Father, is in the paradise of the heavenly
kingdom, whom He also deigned to promise to the thief confessing Him on the cross along
with the other saints. And the tree of knowledge of good and evil. Saint Augustine says of
this tree: "To me, considering again and again, it cannot be said how much that sentiment
pleases, that the tree itself was not harmful for food. For He who had made all things
very good had not established anything bad in paradise, but the transgression of the
command was evil for man. Nevertheless, it was fitting that man, put under the Lord God,
should be prohibited from something, so that his virtue for deserving his Lord was
obedience itself, which I can most truly say is the only virtue for every rational
creature acting under the power of God; and the first and greatest vice for destruction is
the will to use one's own power, which has the supreme name of vice in disobedience.

Therefore man could not think or feel that he had a Lord unless something was commanded to
him. That tree, therefore, was not evil, but it was called the tree of the knowledge of
discerning good and evil; because if after prohibition man should eat from it, in the
transgression of the command the man would learn by the experience of punishment what the
difference was between the good of obedience and the evil of disobedience. Therefore this
should indeed be taken not in a figurative sense, but as a certain real tree, to which the
name was not given from the fruit or apple that grew from there, but from the actual
matter, which, when touched contrary to the prohibition, was to follow."

Genesis 2:10

And a river went out of the place of delight to water the paradise. That is, those
beautiful and fruitful trees that shaded the whole land of that region, where it is
believed to have been made as in this land we inhabit, the Nile waters the plains of
Egypt, wherefore, as we also mentioned above, it was said of the land of Sodom, which was
wholly watered like the paradise of the Lord, and like Egypt (Genesis XIII, 10). And
surely with provident arrangement, the Lord and Creator of things wished to have some
likeness in our world to that homeland which we were created to possess in the first
parent, so that he might warn us by a nearby example to merit a return thereto, and
especially by that river which is known to emanate from paradise. For the Nile, which
waters Egypt, is itself the Gihon, which is remembered to proceed from paradise in what
follows. Just as also, when the same cities of Sodom were overturned, which were once
watered like the paradise of the Lord, he provided an example of those who act impiously,
so that we might flee the most certain paths of the perdition of the wicked, by shunning
their eternal torments through vigilance.

Genesis 2:11

Which then is divided into four heads: the name of the first is Pishon. It is established,
according to the most certain authorities, that the sources of all these rivers, which are
said to go out from paradise, are known in our land. The source of the Pishon, which is
now called the Ganges, is indeed in the places of the Caucasus mountains; but the Nile,
which the Scripture, as we have said, names Gihon, now far from Mount Atlas, which is the
furthest end of Africa to the west. Furthermore, the Tigris and Euphrates from Armenia,
from where it is believed that the place of paradise itself is most distant from human
knowledge, and from there the four parts of the waters are divided; but those rivers,
whose sources are said to be known, are somewhere beneath the earth and after passing
through extended regions erupt in other places, where they are reputed to be known in
their sources. For who is unaware that some waters are accustomed to do this? But it is
known there where they do not run under the earth for long. Finally, historians report
that the same rivers Tigris, Euphrates, and Nile are taken up in many places of the earth,
and after some interval reemerging, continue their usual course; which is also believed to
be done by the Lord as a sign of that course by which they come to us from paradise
through the more hidden channels and longer veins of the earth. Now Phison is interpreted
as change of mouth, and rightly, because indeed it shows another appearance for our
benefit, that is, much more humble than it has in paradise.

Genesis 2:11

This is the one which encircles the whole land of Havilah. This is the region of India,
deriving its name from being settled after the flood by Havilah, son of Joktan, who was
the son of Eber the patriarch of the Hebrews, whom Josephus also reports with his brothers
possessed the land from the river Cephen and the region of India to the place called
Hieria. [Genesis 2:12] -- There is found gold, and the gold of that land is good. Pliny
the Elder reports that the regions of India abound in gold veins more than other lands,
whence even their islands took the names Chryse and Argyre from the abundance of gold or
silver.

Genesis 2:12

In that place are found bdellium and onyx stone. Bdellium is, as Pliny the Elder writes,
an aromatic tree, black in color, of the size of an olive, with oak-like leaves, fruit
like the fig, and its nature is such that it exudes gum. Its tear is bright, somewhat
white, light, sticky, uniformly waxy, and easily softened, with a bitter taste, a pleasant
smell, and more fragrant when soaked in wine. The book of Numbers also mentions it,
saying, "Now the manna was like coriander seed, and its color was like bdellium" (Num. XI,
7), that is, bright and somewhat white. Onyx, on the other hand, is a precious stone, so
called because it has a whiteness mixed within it like a human fingernail. The Greeks call
a fingernail "onyx." Arabia produces it, but Indian onyx has sparks with white bands
surrounding them; Arabian onyx, however, is black with white bands. The ancient
translation has for these a carbuncle and a prasinus stone. The carbuncle, as its name
suggests, is a stone of fiery color, which is said to illuminate the darkness of night.
The prasinus stone has a greenish appearance and derives its name from the Greek word for
leek, which they call "prason."

Genesis 2:13

And the name of the second river is Geon. It is the one which goes around all the land of
Ethiopia. The name of the third river is Tigris. It goes towards the Assyrians. The fourth
river is Euphrates. Therefore, concerning the Euphrates, where it goes or what lands it
circles, it does not say, because, flowing nearby the land of promise, it was very easily
known to the people of Israel, who were placed there and were to read this. But since a
return to heavenly places is open to us through the waters of regeneration, it is
sufficiently fitting to the dispensation of divine piety that this very element, through
which we are led back to the upper homeland, is common to us with paradise, where the
first man was placed, and just as grace invisibly recreates us in preparation for the
entrance to the heavenly kingdom: so also invisibly from paradise through the veins of the
earth the very water through which we are recreated flows forth to the Lord's world. Just
as the Spirit breathes where He wills, and you hear His voice, but do not know where it
comes from or where it goes (John 3:8); thus it was fitting that the water which the Holy
Spirit sanctifies those whom He wills, should come to us by unknown ways from paradise,
and return to unknown places to us, because it is known to have its origin from the
paradise of pleasure.

Genesis 2:15

The Lord God took the man whom He had formed and placed him in the paradise of pleasure,
to work and keep it. What He said, to work and keep it, seems to refer to the place where
it was said, And there was no man to till the ground. Truly we also, in exposing this
word, let us place the words of the holy Father Augustine. "What was he to work or keep?
he said. "Did the Lord perhaps want the first man to do agriculture? Or is it not
believable that He condemned him to labor before sinning? Indeed, we would think so,
unless we saw some people work the land with so much delight of mind, that it would be a
great punishment for them to be called away from it. Whatever delights agriculture had,
then of course it was far greater, when nothing adverse happened to the land or the sky.
For it was not the affliction of labor, but the exhilaration of the will, when those
things which God created would thrive more joyfully and fruitfully with the help of human
work, from which the Creator Himself would be more abundantly praised, who had given the
reasoning and skill of working to the soul set in an animal body, as much as would suffice
for a willing soul, not as much as the necessity of the body would force the unwilling.

To work and keep it, he said, to keep the same paradise for himself, lest he permit
anything for which he would deserve to be expelled from there. Finally, he also receives
the command, so that he keeps the paradise for himself, that is, by observing it, he would
not be thrown out from there. For rightly is anyone said not to have kept his property,
who acted in such a way that he lost it, even if it is safe for another who either found
it or deserved to receive it. There is another sense in these words, which I think should
not undeservedly be put first, that God was working and keeping the man himself; just as a
man works the ground, not to make it the ground, but to make it cultivated and fruitful,
so God works the man whom He created as a man, so that he may be just, if the man does not
depart from Him through pride. Therefore God placed the man in the paradise of pleasure,
to work and keep it. He was to work, that is, to be good and blessed: and to keep it, that
is, to be whole, by humbly submitting himself to His domination and protection.

Genesis 2:16–17

And He commanded him, saying: Of every tree of the garden you may freely eat, but of the
tree of the knowledge of good and evil you shall not eat. It is not to be believed that
there was anything naturally evil in that tree, as we have also taught above, but man was
forbidden from that which was not evil, so that the very observance of the command itself
would be good for him and its transgression evil. Indeed, the sinner desired nothing but
to not be under the dominion of God when that was committed concerning which only the
command of the ruler should have been regarded, which, if it alone were regarded, what
else but the will of God would have been loved? What else but the will of God would have
been preferred to the human will? Nor can it happen that one’s own will does not fall upon
man with the weight of a great ruin, if he exalts it by preferring it to the superior
will. This man experienced, who scorned the precept of God; and by this experience he
learned what difference there is between good and evil, namely, the good of obedience, but
the evil of disobedience, that is, of pride, defiance, perverse imitation of God, and
harmful freedom. However, the name was given to this in which it could happen from the
very matter, as said above.

Genesis 2:17

On whichever day you eat from it, you shall surely die. He did not say, if you eat, you
shall be mortal, but on whichever day, he said, you eat from it, you shall surely die. For
man died in the soul when he sinned, because God, who is the life of the soul, departed
from him, through whose desert the death of the body followed, with the soul departing
from it, which is its life, and which death first happened to the same man when he reached
the end of the present life not long after he ate the forbidden. It can also be understood
that that day in which they sinned brought death upon them, as the Apostle laments saying:
For I delight in the law of God according to the inner man; but I see another law in my
members, warring against the law of my mind, and bringing me into captivity to the law of
sin which is in my members. Wretched man that I am! Who will deliver me from this body of
death (Romans 7:22)? For it is not enough for him to say: Who will deliver me from this
mortal body, but from this body of death, he says. As indeed also this: The body is dead
because of sin (Romans 8:10); nor did he say there, mortal, but dead, although indeed it
is mortal because it is to die, it is not to be believed that those bodies were such, but
though they were animal, not yet spiritual, yet not dead, that is, which it must needs be
that they should die, which happened on that day when they touched the forbidden tree.

Genesis 2:18

The Lord God also said: It is not good for man to be alone, let us make a helper suitable
for him. And this speech of God is to be believed to have been made not by a corporeal
voice emitted externally into the air, but on earth by the intention of the divine will,
through which all things were created, ineffably, according to what we also taught above,
where it is written: Let us make man in our image and likeness. But if someone asks for
what purpose this helper needed to be made, let him hear the response of Saint Augustine,
whose words we have very often included above, with his name silent. He said that nothing
else likely occurs except for the sake of begetting children, just as help is for the seed
in the earth, so that offspring may arise from both. For it was also said in the first
condition of things: He made them male and female, and blessed them, saying: Be fruitful
and multiply, and fill the earth and subdue it. This rationale for the condition and union
of male and female and the blessing did not fail even after man's sin and punishment. For
it is the same according to which the earth is now filled with men who dominate it.
Although it is mentioned that they came together and begot after being expelled from
paradise;

nonetheless, I do not see what could have prevented them from having honorable marriages
and an undefiled bed even in paradise, with God providing this to those living faithfully
and justly and serving Him obediently and zealously, so that offspring would be begotten
from their seed without any disturbing ardor of lust, without any labor and pain of giving
birth, not that sons succeeded to dying parents, but so that, with those who begot
remaining in some form of condition, and taking bodily vigor from the tree of life which
was planted there, those who were begotten would be brought to the same condition, until
the definite number was completed, if all lived justly and obediently, then that
transformation would take place, so that without any death, the animal bodies converted to
another quality, because they would serve the spirit ruling them at every nod, and living
only by the spirit giving life without any sustenance of bodily food, they would be called
spiritual.

For if Enoch and Elijah, in Adam, did not die, carrying the progeny of death in the flesh,
and are believed to return to this life to pay their due and to die, and now only live in
another life where, before the resurrection of the flesh, before the animal body is
transformed into a spiritual one, they do not decline by disease or old age, how much more
justly and likely it would be granted to those first humans living without any sin of
theirs or their parents, that having begotten children, they would yield to a better state
from which, at the end of the age, with all the descendants of the saints, they would be
transformed much more happily into the angelic form, not through the death of the flesh,
but by the power of God.

Genesis 2:19

Therefore the Lord God formed out of the ground all the animals of the earth and all the
birds of the sky and brought them to Adam. If anyone is concerned because it does not say
"formed out of the ground all the animals of the earth and out of the waters all the birds
of the sky," but as if He formed both kinds from the ground, then it is said, "The Lord
God formed out of the ground all the animals of the earth and all the birds of the sky";
it should be understood in two ways: either that it is now silent about where He formed
the birds of the sky from, because it could also be implied that it is possible He did not
form both from the ground; but let us understand that He only formed the animals of the
earth and the birds of the sky, even if Scripture is silent about where He formed them
from; or that He calls the ground universally, along with the waters, just as it is called
in that Psalm where, after the praises of the heavens were finished, the speech turns to
the earth and says, "Praise the Lord from the earth, sea monsters, and all deeps" (Ps.
148:7), etc. It is not said afterward: "Praise the Lord from the waters." For where all
depths which praise the Lord from the earth are, there also are reptiles and winged birds
which likewise praise God from the earth according to this universal appellation of the
earth, according to which it is said of the whole world: "God who made heaven and earth,"
whether from dry land or from the waters, whatever is created is truly understood to be
created from the earth.

Genesis 2:19

And he brought them to Adam to see what he would call them. It should not be thought
carnally that God brought the animals of the earth or the birds to Adam in the same way a
shepherd drives his flock from place to place; but it should rather be understood that
just as by divine power He created these from the waters when He willed, in the same
mysterious will of His power He brought them to man to be seen whenever He willed, just as
all kinds of birds or quadrupeds are read to have come to Noah's ark, not gathered by the
hand of man, but driven by divine command, and entered it, not knowing themselves for what
purpose they were coming, but known by the man who, as they came into the ark, received
them, God bringing and commanding.

Genesis 2:19

For whatever Adam called every living soul, that was its name; and Adam gave names to all
the animals of the earth, to all the birds of the sky, and to all the beasts of the earth.
It is evident that Adam in that language, in which all of mankind spoke until the
construction of the tower when languages were divided, named the animals of the earth and
the birds of the sky. However, at the destruction of the tower, when God assigned to each
nation its own distinct language, it is then to be believed that He also distinguished the
names of the animals and other things according to each one's language: although it is
also known that later men gave various names to many newfound things per their individual
nations as they pleased, and still continue to do so. Finally, about the fish brought to
Adam to name, Scripture says nothing, but it is credible that as they were gradually
known, they were given different names by men according to the diversity of nations.
However, it seems that the first language for the human race was Hebrew, since all the
names we read about in Genesis up to the division of languages belong to that language.
The reason for bringing all the animals of the earth and the birds of the sky to Adam, for
him to see and name them, was to thus show God how much better man was than all irrational
animals. For it appears that man, by his very reasoning, is better than beasts, as only
reason can distinguish and name them individually, and reason itself is superior.

Genesis 2:20

But for Adam there was not found a helper like him. Therefore, the Lord God cast a deep
sleep upon Adam; and while he was sleeping, he took one of his ribs and filled up flesh
for it. And the Lord God built the rib which he had taken from Adam into a woman. Since
the woman was made from the man's side, it is to be believed that this happened to commend
the power of that conjunction. But that it was done to him while he was sleeping, with the
bone removed and flesh filling its place, was done for the sake of a higher mystery. For
it signified that from Christ's side, asleep in death on the cross, the sacraments of
salvation would issue forth, namely, blood and water, from which the Church, his bride,
would be built. For if such a great sacrament were not prefigured in the creation of the
woman, what need was there for Adam to sleep for God to take a rib from him to make the
woman, when He could have done the same thing while he was awake and without pain? Why was
it necessary that when the bone, taken from the man's side from which the woman was built,
was removed, not bone but flesh was supplied in its place, unless it was to signify that
Christ would be weak for the Church, but the Church would be made strong through Him?

Therefore, for the sake of the same mystery, Scripture also used a typical word, not
saying: made, or formed, or created, as in all the works above; but it says, the Lord God
built the rib which he had taken from Adam into a woman, not as a human body, but as a
house, which house we are, if we hold firm the confidence and the pride of hope till the
end. For it was fitting that the origin of the human race, with God working, should
proceed in such a way that it would bear witness with corresponding figures to its
redemption, which was to come through the same creator at the end of the age.

Genesis 2:22

And He brought her to Adam. And Adam said: This now is bone of my bones, and flesh of my
flesh. Because when the living creatures of the earth and all the birds were brought to
Adam, he found none like himself among them. Thus it was fitting that now, when he saw a
helper like himself made and brought to him, he acknowledged and exclaimed, saying: This
now is bone of my bones. Now indeed, because having seen other living creatures before, he
did not see one like himself: Bone indeed of my bones and flesh of my flesh, because other
creatures, which having bones and flesh he had seen and distinguished by name, he knew
were made not from his substance, but from earth or waters. Just as he had given names to
those brought to him, so it remained for him to name her whom he recognized as being like
himself and created from his body.

Genesis 2:23

"This, he said, will be called Woman, because she was taken out of Man. And as the Latin
etymology agrees in these names, since Woman is named from Man, so it also agrees in
Hebrew, in which language man is called 'ish', and from this name the derived term for
woman is 'ishah'. Hence, that man is called 'ish' in Hebrew is also testified by the name
Israel, which is interpreted as 'man seeing God'. But also in the sacraments of Christ and
the Church it most fittingly agrees that Adam wanted the woman created from his flesh to
share in his own name, because our Lord Jesus Christ equally gave to the Church, which He
redeemed with the price of His body and blood and adopted as His bride, the participation
of His name, so that from Christ she would be called Christian, and from Jesus, that is,
Saviour, she would seek eternal salvation. Nor should it be overlooked that the sleep, or
ecstasy, that is, the mental departure, as the ancient Translation has it, which God
imposed on Adam, is rightly understood, as St. Augustine says, 'to be induced so that the
mind would first participate in an ecstasy like that of the angelic court, and entering
into the sanctuary of God would understand the end. Finally, waking up as if full of
prophecy, when he saw the woman brought to him, he immediately uttered what the Apostle
commended as a great sacrament: This now is bone of my bones and flesh of my flesh. She
will be called Woman because she was taken out of Man; and what follows.'"

Genesis 2:24

Wherefore a man shall leave his father and mother, and shall cleave to his wife, and they
shall be two in one flesh. Though the Scripture itself testifies that these words were
first said by man, yet the Lord in the Gospel declared that God said them. For He said:
Have you not read that He who made them from the beginning made them male and female, and
said: For this cause shall a man leave his father and mother and shall cleave to his wife,
and they shall be two in one flesh (Matt. XIX, 4), that we might understand from this
that, on account of the ecstasy which preceded in Adam, he could have said this divinely
as a prophet. Therefore, if Christ adhered to the Church so they would be two in one
flesh, how did He leave the Father, how the mother? He left the Father because, being in
the form of God, He did not consider it robbery to be equal with God but emptied Himself,
taking the form of a servant (Phil. II, 6). This means He left the Father, not because He
deserted and departed from the Father, but because He did not appear to men in that form
in which He is equal to the Father; just as He left the mother by leaving the Synagogue of
the Jews, from whom He was born according to the flesh, and adhering to the Church, which
He gathered from all nations, so that in the peace of the New Testament they might be two
in one flesh: because, being God with the Father through whom we were made, He became a
partaker with us through the flesh, so that we could be the body of that head.

Genesis 2:25

And they were both naked. Adam and his wife, and were not ashamed. "And rightly so, for
why would they feel shame when they perceived no law in their members opposing the law of
their mind? This consequence followed the sin after the transgression, with disobedience
usurping what was forbidden and justice punishing what was committed: for before this
happened, they were naked as said, and were not ashamed. There was no movement in the body
to which shame was owing; they thought nothing needed covering, for they felt nothing
needed restraint."


COMMENTARY ON GENESIS (CHAPTERS 3–4)
====================================

COMMENTARY ON GENESIS continued

CHAPTER 3

Genesis 3:1

But the serpent was more cunning than all the animals of the earth that the Lord God had
made. This serpent can be said to be more cunning than all the animals, not by its own
irrational soul, but by an external spirit, that is, a diabolic one. For although the
transgressing angels were cast down from the heavenly seats due to their perversions and
pride, they are still in nature superior to all the animals of the earth due to their
excellence of reason. Therefore, it is not surprising that the devil, filling the serpent
by his own impulse and mixing his spirit with it, as the soothsayers of demons are often
filled, made it the most cunning of all the animals of the earth. Or, as another version
has it, the wisest of the beasts according to the irrational living soul. "Therefore, if
it is asked why God allowed man to be tempted, knowing that he would consent to the
tempter; the true reason occurs, that man would not have been of great praise, if he could
live well because no one would persuade him to live badly, since in nature he had the
power to do, and in his power to will not to consent to the one persuading, with the help,
however, of Him who resists the proud and gives grace to the humble.

Nor is it to be thought that this tempter would have overthrown man unless there had been
some pride in the soul of man to be suppressed, so that through the humiliation of sin,
which he had falsely presumed about himself, he might learn truly: for it is said: Pride
goes before destruction and a haughty spirit before a fall (Prov. XVI, 18). Thus, however,
some are moved by the temptation of the first man, as if God allowed it to happen, now
they do not see the entire human race being continually vexed by the devil's snares; why
did God allow this as well? Is it because virtue is tested and proven, and it is more
glorious to have been tempted and not consented than not to have been able to be tempted?
If it is asked why the devil was permitted to tempt especially through the serpent, this
was already done for the sake of signifying, not that the devil wished to signify anything
for our instruction, but because he could not approach to tempt unless permitted, nor
could he do so except through what was permitted. Therefore, whatever that serpent may
have signified, it must be attributed to that providence under which even the devil has
his desire to harm but his ability is only what is given, whether for subverting and
destroying vessels of wrath or for humbling or testing vessels of mercy. The serpent did
not understand the sounds of words which were made to the woman from him:

for it is not to be believed that his soul was transformed into a rational nature, since
not even the men, whose nature is rational, when a demon speaks in them with that passion
which is required by the exorcist, know what they say: how much less would that serpent
understand the sounds of words which the devil made through him and from him in that
manner, as would not a man free from diabolic passion understand if he heard him
speaking?"

Genesis 3:1–3

He then said to the woman: "Did God really command you not to eat from any tree in the
Garden?" To which the woman replied: "We may eat the fruit of the trees in the garden, but
from the fruit of the tree which is in the middle of the garden, God commanded us not to
eat, nor to touch it, lest perhaps we die." "Therefore, first the serpent asked and the
woman answered this so that the transgression would be inexcusable, and it could not in
any way be said that the woman had forgotten what God had commanded."

Genesis 3:4

But the serpent said to the woman: "By no means shall you die. For God knows that on
whichever day you eat from it, your eyes will be opened, and you will be like gods,
knowing good and evil. What is understood here except that she was persuaded to not want
to be under God, but rather in her own power without God, so as not to follow His law as
if He envied them, so that they themselves might govern, not needing His eternal light,
but relying on their own providence as if with their own eyes to discern good and evil
which He had prohibited. In these words, it is notable with what great craftiness the
devil's wickedness tempted man from the beginning, who not only taught him disobedience
and contempt for his Creator as if envious, but also proposed a belief in the multiplicity
of gods, saying: "And you will be like gods," so that if he could not perhaps drag him
into disobedience, he would nonetheless corrupt the purity of the faith with which they
worshipped the one God; but if he succeeded, he would be victorious in both respects. "But
when would the woman believe with these words that she had been divinely forbidden from a
good and useful thing, unless the love of her own power and a certain proud presumption
about herself was already in her mind, which was to be convinced and humbled through that
temptation?

Finally, not content with the serpent's words, she considered the tree and saw, as
Scripture says, that it was good to eat, and pleasing to the eyes, and delightful to look
at; and not believing that she could die from it, I think she believed that God had said
for some reason of significance; if you eat of it, you shall die; and therefore SHE TOOK
FROM ITS FRUIT AND ATE, AND GAVE IT TO HER HUSBAND, perhaps even with persuasive words,
which Scripture leaves silent but intelligible. Or perhaps there was no need to persuade
the man when he saw that she had not died from that food?"

Genesis 3:6–7

WHO EATS. AND THE EYES OF BOTH WERE OPENED. "To what? If not to lusting after each other,
to the penalty of sin conceived in the flesh's own death, so that now the body would not
only be an animal one, which, if they kept obedience, could be changed into a better
spiritual state without death, but now the body of death, in which the law in the members
would oppose the law of the mind." For they were not created with closed eyes, and they
were not groping and wandering blind in the paradise of delights. This is like the passage
in the Gospel when it spoke of those two, one of whom was Cleopas, that when the Lord
broke bread for them, their eyes were opened, and they recognized him whom they had not
recognized by the way: certainly not walking with closed eyes, but unable to recognize
him. To this end, therefore, the eyes of the first humans were opened, to what they were
not previously open, although they were open to other things.

Genesis 3:7

When they realized that they were naked, they sewed fig leaves together and made
loincloths for themselves. "The rational soul felt shame about the bestial movement in the
members of its body, and it instilled this shame, not only because it felt this sensation
where it had never felt anything like it before; but also because that shameful movement
came from the transgression of the commandment. For there it sensed the grace with which
it was previously clothed, when in its nakedness it did not suffer anything improper.
Finally, in that disturbance, they rushed to the fig leaves, which they perhaps found
first in their confusion: they sewed loincloths, that is, girdles; and since they lost
what was to be glorified, they covered what was shameful. Nor do I think they considered
anything in those leaves suitable to cover their now prurient members, but by a hidden
instinct they were compelled in that disturbance so that even the signification of such a
punishment might be made clear to those unaware, which would convict the doer and teach
the reader from what was written." The mystery of this tree under which the Lord saw
Nathanael still placed, S. Ambrose briefly but clearly explained by saying: "Blessed are
those who tie their horses under the vine and the olive, dedicating the course of their
labors to the face of joy. As for me, the fig still, that is, the prurient lust of world
delights, shades the lowly, fragile to work, soft to use, barren of fruit." And elsewhere
he says: "What is more serious," he says, "is that Adam girded himself with this
interpretation where he should have girded himself more with the fruit of chastity, for in
the loins where we are girded it is said there are some seeds of generation, and therefore
Adam was wrongly girded there with useless leaves, where he marked not the fruit of future
generations, but certain sins."

Genesis 3:8

And when he heard the voice of the Lord God walking in the garden in the cool of the day,
Adam and his wife hid themselves. After noon, those who had failed from the light of truth
were accustomed to be visited. Hence, the Lord fittingly ascended the cross at noon, and
having promised the thief the abode of paradise, after noon, that is, at the ninth hour,
he gave up his spirit; so that indeed at the same hour at which the first man had touched
the tree of transgression, the second man ascended the tree of redemption, and at the hour
of the day at which he had expelled the transgressors from paradise, he might at that hour
bring a confessor into paradise. [Genesis 3:8] -- Adam and his wife hid themselves, he
says, from the face of the Lord God in the midst of the trees of the garden. "When God
inwardly turns away his face, let us not wonder that these things happen which are similar
to madness, through excessive shame and fear, with that secret impulse also not being at
rest, so that they did things unknowingly which signify something, for the sake of those
who would know in the future for whom these things were written. For they who sin hide
themselves from the face of God, because they render themselves unworthy of being seen by
divine mercy. They hide themselves from the face of God, not so that the inward judge does
not see their conscience, but so that they may never see the glory of his face except by
repenting."

Genesis 3:9

And the Lord God called Adam and said to him: Where are you? Certainly, he did not ask out
of ignorance but admonished by rebuking, so that he might consider where he was wherein
God was not. For now that he had eaten from the forbidden tree, he was dead in the death
of the soul, when it is said that his life had deserted her. "And this indeed pertains to
a certain meaning, that just as the command was given to the man through whom it would
reach the woman; so the man is first questioned. For the command from the Lord comes
through the man to the woman: but the sin from the devil comes through the woman to the
man. These things are full of mystical meanings, not by those in whom they were done, but
by the most powerful wisdom of God doing this through them; however, let us not now
express the meanings, but defend the deeds."

Genesis 3:10

He said: I heard your voice in the garden, and I was afraid because I was naked, and I hid
myself. It is quite probable that God used to appear to those first humans in a human form
suitable for such an action through his creation, which he never allowed them to notice
their nakedness, lifting their intention to heavenly things, except after the sin when
they felt the shameful movement in their members under the penal law of their limbs. Thus,
they were affected as humans are accustomed to be under the eyes of others: and such an
affection was from the penalty of sin, wanting to hide from him who nothing can hide from.
For indeed, what now made them ashamed towards themselves, from which they made coverings
for themselves, they feared much more vehemently to be seen by him even so covered, who
brought, as it were, human eyes by a familiar temperament through the visible creation to
see them.

Genesis 3:11

Therefore, the Lord willing now to punish sinners asked according to the manner of justice
more than that penalty, from which they were already compelled to be ashamed, For he says,
Who told you that you were naked, unless you have eaten from the tree from which I
commanded you not to eat? For from here indeed death was conceived because of God's
sentence, who had thus threatened, made the members be noticed with concupiscence: where
their eyes are said to be opened, and followed what would cause shame. [Genesis 3:12] --
And Adam said: The woman whom you gave to be with me, she gave me of the tree, and I ate.
"Was it pride that he did not say, I have sinned? It has the deformity of confusion, and
it does not have the humility of confession. These things were written for this reason,
because these very questions were certainly made for this reason, so that they might be
usefully written, that we might notice how men labor with pride today, trying not to refer
anything evil they have done except to the Creator, while they wish any good they have
done to be attributed to themselves. The woman, he said, whom you gave to be with me, she
gave me of the tree, and I ate, as if she were given to this end, so that she rather
should not obey the man, and both should obey God."

Genesis 3:13

And the Lord God said to the woman: Why have you done this? She answered: The serpent
deceived me, and I ate. She also does not confess her sin, but refers it to another, of an
unequal sex, with equal pride, saying: The serpent deceived me, and I ate; as if anyone's
persuasion ought to have been preferred to God's command. And she also refers the cause of
her fault to the Creator, who created the serpent in paradise through which she was
deceived. [Genesis 3:14] -- And the Lord God said to the serpent: Because you have done
this, you are cursed above all cattle and beasts of the earth. Because the serpent was not
asked why he did this, it can be seen that he did not do it by his own nature and will,
but the devil had worked through and from him, who was already destined for the fire
because of his sin of impiety and pride. Therefore, what is said to the serpent is also
without a doubt figurative and refers to him who worked through the serpent. For in these
words, the tempter is described as he would be to the human race.

Genesis 3:14

You shall go upon your breast, and you shall eat dust all the days of your life. For
indeed, the serpent goes on its breast because all the steps of the devil are wickedness
and deceit: for in its breast is indicated the craftiness and deceptions of its thoughts,
with which it creeps to those it wishes to deceive, for which the old translation has: You
shall creep on your breast and belly. He creeps with his breast when he suggests earthly
thoughts to men, whom he desires to make his members. He also creeps with his belly when
he excites them, overcome by gluttony, into the heat of lust. For all that creep drag
their body over the earth. The body of the devil, moreover, are all the reprobates; and he
creeps with his breast and belly when he lowers them by wicked thoughts or the allurements
of gluttony and luxury. He devours the earth when he is nourished and delighted by the
error of sinners, and by deceiving them, he snatches them into destruction. For just as
the saints are often signified by the name of heaven, so by the name of the earth those
who savor earthly things are indicated, as it is said to Adam in the following: You are
earth, and to earth you shall go, which our translation has: For you are dust, and to dust
you shall return. As a sign of this spiritual devouring, the irrational serpent itself,
with which the devil used as his instrument to deceive man, is now commanded to eat
material earth, to which it previously, along with other animals of the earth, was granted
to eat the herbs and fruits of the trees.

Genesis 3:15

I will put enmity between you and the woman, and between your seed and her seed. The seed
of the woman is the entire human race, the seed of the devil are the betrayers, who are
depraved with his example of pride and rebellion. His seed is a perverse suggestion; the
seed of the woman is the fruit of good work, by which the perverse suggestion is resisted.
The enmity mentioned between this serpent and his seed, and how much the human race
endures this enmity, and how much enmity all the elect exercise against him by living
rightly, is clearer than the sun to all the faithful. A sign of this enmity appears even
in the nature of the irrational serpent, which, because of the innate pestilence of its
venom, exists always as an enemy to all living creatures and beasts of the earth: it is to
be believed that from the time of this curse, and not before, this was implanted in it.

Genesis 3:15

She will crush your head, and you will lie in wait for her heel. The woman crushes the
head of the serpent, when the holy Church detects and scatters the devil’s wiles and toxic
suggestions from the very start, and as if trampling on him, reduces him to nothing. She
crushes the serpent's head when she resists the pride through which Eve was deceived,
often humbling under God’s mighty hand: for the beginning of all sin is pride. The serpent
lies in wait for her heel, because the devil, circling around the Church like a roaring
lion, seeks whom he may devour, how he may overthrow the steps of our good actions. He
lies in wait for the heel, when he tries to snatch us at the end of this present life. For
the heel, which is the end of the body, not unjustly designates the end of our life, which
both are also figuratively announced by the condition of the serpent, who is accustomed to
be crushed by all who have the power, and he himself does not cease lying in wait to
strike the heels of men.

Genesis 3:16

He also said to the woman: "I will greatly multiply your sorrows and your conceptions. In
pain you will bring forth your children. These words, spoken figuratively and
prophetically, are much more properly understood as referring to the woman of God.
Nevertheless, since the woman had not yet given birth, and the pain and groaning of
childbirth is only from the body of death, which was conceived by the transgression of the
commandment, this punishment is also referred to in the proper sense of the literal word:
for it is in what follows: "And you will be under the power of the man, and he will rule
over you. It is right to believe that the woman was made otherwise even before sin, except
that the man should rule her, and she should live under his power; this servitude,
therefore, can be interpreted correctly as one of condition rather than affection, so that
even this kind of servitude, by which humans began to be servants to other humans, is
found to have arisen from the punishment of sin. Indeed, the Apostle said: "By love serve
one another" (Gal. 5:13); but he by no means said: "Dominate one another. Therefore,
spouses can serve one another through love, but the Apostle does not allow the woman to
dominate the man. This sentence rather pertains to the man, and the husband has merited
dominion over the woman, not by nature, but by fault: but if this is not observed, the
fault would be further corrupted and increased.

These words are figuratively applicable to the Church, the spouse of Christ, whose sorrows
are multiplied in this life after the guilt of the first transgression, so that she may
reach eternal life purified; and her conceptions are multiplied when she strives to beget
spiritual offspring for God by preaching and living rightly; hence it is said to the same
offspring through an excellent preacher: "My little children, for whom I labor in birth
again until Christ is formed in you" (Gal. 4:19). She brings forth children in pain, when,
being solicitous, she fears, lest, as the serpent deceived Eve by his cunning, their minds
be corrupted, and they fall from the simplicity which is in Christ. She acts under the
power of the man, because she serves the Lord in fear and exults before him not in
security, but with trembling: to whom, if she had never sinned, she would be united in the
embrace of secure love. And he will rule over her, restraining her carnal impulses, and
continually advancing her to the perception of heavenly life by the exercise of higher
instruction, from which if she had never departed, she would always reign with him in
shared freedom.

Genesis 3:17

But to Adam he said: Because you have listened to the voice of your wife and have eaten
from the tree concerning which I commanded you not to eat, cursed is the ground because of
you. In toil you shall eat of it all the days of your life, thorns and thistles it shall
bring forth for you, and you shall eat the plants of the field, etc. Who is ignorant that
these are the labors upon the earth of the human race, and that they would not be if the
happiness that was in paradise had been maintained? For by the sin of man the earth was
cursed, so that it would bring forth thorns, not that it itself would feel punishment
because it is without sensation, but in order that the crime of human sin might always be
placed before men’s eyes, so that they might be reminded to turn away from sins at some
point, and turn towards God's commandments. Indeed, poisonous herbs were created for the
punishment or the discipline of mortals. And this must be noted because of sin, for we
became mortal after sin. We are also mocked through unfruitful trees, so that we may
understand how shameful it is to be without the fruit of good works in the field of God,
that is, in the Church, and so that we may fear lest God abandon us, because they
themselves abandon unfruitful trees in their fields, nor do they apply any cultivation to
them.

Therefore, before the sin of man it is not written that the earth brought forth anything
except herb for feeding and fruitful trees; but after sin we see many horrible and
unfruitful things grow, for the reason we have mentioned. Mystically indeed, the earth
which is said to have been cursed in the work of Adam's transgression is better understood
as the flesh. For now it brings forth thorns and thistles for us, because propagated by
the lust of the flesh, we suffer the stings and incitements of sins from the flesh itself.

Genesis 3:19

By the sweat of your face you shall eat bread until you return to the ground, for out of
it you were taken; for you are dust, and to dust you shall return. Here, understand that
bread to be the one who says: I am the bread of life, who came down from heaven (John
6:51); which we eat by the sweat of our face, because we ascend to the sight of divine
exaltation only through the labor of necessary affliction. [Genesis 3:20] -- And Adam
called his wife's name Eve, because she was the mother of all living. And it is
established that Adam gave his wife this name by divine instinct, which very fittingly
corresponds to the Holy Church, in whose unity alone, which is called Catholic, the door
to life is open to all.

Genesis 3:21

And the Lord God made for Adam and his wife tunics of skins, and clothed them. And this
was done for the sake of significance, yet it was indeed done. For by this kind of
garment, the Lord indicates that they had already been made mortal; for skins, which are
not stripped from animals unless they are dead, contain the figure of death. Thus, when
man sought to be God against the commandment, not by legitimate imitation, but by illicit
pride, he was cast down to the mortality of beasts. And indeed, they had made for
themselves girdles of fig leaves, to cover their shame: but God made for them tunics of
skins, to cover their whole body: because they, having lost the glory of innocence through
transgression, provided for themselves the covering of excuse, by which they transferred
their guilt to the Creator: and the Creator himself, by the sentence of a just judgment,
punished them with the penalty of mortality in both soul and flesh, having taken away the
state of immutable life. Moreover, the Gospel parable narrates that the merciful father,
among other gifts, ordered the first robe to be brought and put on his prodigal son
returning to him through repentance, mystically signifying that the elect are to receive
the habit of immortality, which they lost in Adam at the beginning of the world, at the
end of the world in Christ, and indeed with greater grace.

For Adam was made immortal in such a way that he could not die, if he kept the
commandment: but the children of the resurrection will be so immortal that they can
neither die ever, nor be affected by the fear of death. Regarding the reception of this
robe, the Apostle says: For this corruptible must put on incorruption, and this mortal
must put on immortality (I Cor. XV, 53): where "put on" signifies the removal of the
nakedness, which Adam and Eve recognized and blushed for after sin.

Genesis 3:22

And He said: Behold, Adam has become like one of us, knowing good and evil. On this St.
Augustine comments: "Since, he says, it is said in any manner and in any way, God
nevertheless declared, it should not be understood otherwise, that He said 'one of us,'
except that the plural number is taken on account of the Trinity, just as it was said 'Let
us make man,' just as also the Lord about Himself and the Father said: 'We will come to
him and make our abode with him' (John 14). Therefore it was repeated upon the head of the
proud one by which outcome he desired what was suggested by the serpent 'You will be like
gods.' Behold, he says, Adam has become like one of us. For these words are of God, not so
much insulting him, as deterring others from being proud in that way; for the sake of
those for whom these words were written: He has become, he says, like one of us, knowing
good and evil. What else should be understood except that an example of instilling fear
was proposed? because not only did he not become as he wanted to become, but he did not
even maintain what he had become. On this point elsewhere: 'Nor are they the words of God
confessing,' he says, 'but rather reproaching.' Behold, Adam has become like one of us,
just as the Apostle says: 'Grant me this wrong' (II Cor. 12:13), surely he wants it to be
understood from the contrary."

Genesis 3:22

"Now, therefore, lest he stretch out his hand and take also from the tree of life and eat
and live forever, the Lord sent him out of the paradise of pleasure, to till the ground
from which he was taken. The above words are God's; but this action followed because of
those words. For alienated from the life he would have received with the angels if he had
kept the commandment, but also from the life he was leading in the paradise, in a certain
happy state of the body, he necessarily had to be separated from the tree of life, whether
because that happy state of the body would continue through it with visible matter by
invisible virtue, or because in it there was also the visible sacrament of invisible
wisdom. He had indeed to be alienated from there, either as already dying or even as
excommunicated, just as also in this paradise, that is, in the Church, men are accustomed
to be removed from the visible sacraments of the altar by ecclesiastical discipline."

Genesis 3:24

And he drove Adam out and placed before the paradise of delight the cherubim and the
flaming sword, which turned every way to guard the way to the tree of life. The ancient
translation has it thus: "And he drove Adam out and placed him opposite the paradise of
delight, and appointed the cherubim and the flaming sword, etc. If we follow this, we must
believe that this was done for the sake of signification, but still done, so that the
sinner, indeed, would dwell in misery against the paradise, where blessed life was also
spiritually signified. But what is said that God placed cherubim and the flaming sword
before the paradise of delight, this must surely be believed to have been done by heavenly
powers in the visible paradise, so that there would be a fiery guard there through angelic
ministry, not done in vain, unless it also signifies something of the spiritual paradise,
which is surely not to be doubted: and that this guard is well testified to be versatile
for the reason that a time would come when it could also be removed. Indeed, it was
removed for Enoch, who was translated not to die; it was removed for Elijah, who was taken
up in a fiery chariot; it was removed for all the elect, when, after the Lord was
baptized, the heavens were opened to him; it is likewise removed for each of the elect
when they are washed in the font of baptism;

it is more perfectly removed for the same, when loosed from their chains, they ascend to
the glory of the heavenly paradise at their own time. Likewise, because cherubim is
interpreted as a multitude of knowledge, or multiplied knowledge, it is well testified
that the cherubim and the flaming sword were appointed to guard the way to the tree of
life: because obviously, through the discipline of heavenly knowledge and the labor of
temporal afflictions, the return to the high homeland from which we departed through the
folly of transgression and the desire for carnal pleasures is open to us. And it is well
said not simply a flame, but a flaming sword was placed before the paradise, to hint that
the allurements of temporal desire should be struck in us by the sword of the spirit,
which is the word of God if we desire to penetrate to the tree of life, who is Christ the
Lord. And it is well reported that this sword is versatile, to indicate mystically that
this sword is not always necessary to us, but, as it is written, there is a time for war,
a time for peace: war, evidently when in the course of this life we struggle against
aerial powers or even against the vices of our mind or body; but peace, when with perfect
victory we are crowned, and are perpetually satisfied with the fruit of the tree of life
without weariness. The adversary of the law and prophets, however, seeking, says this:

"What use was the tree in paradise that bore the fruit of life? To which Saint Augustine,
answering, says: "For whom," he says, "except for those first humans who were placed in
paradise? Then, after they were cast out of paradise for the merit of their iniquity, it
remained to signify the memory of the spiritual tree of life, which is the wisdom of the
blessed and the immortal food of the souls. However, whether anyone now partakes of that
food, except perhaps Enoch and Elijah, I do not think it is to be rashly asserted. If,
however, the souls of the blessed were not nourished by that tree of life, which is in the
spiritual paradise, we would not read that the paradise was granted to the soul of the
thief, believing in Christ, on the same day for the merit of piety and the most faithful
confession. Amen, I say to you, today you will be with me in paradise (Luke 23:43). But to
be there with Christ, this is to be with the tree of life, for he himself is indeed the
Wisdom, of which it is written: "She is a tree of life to those who embrace her" (Proverbs
3:18) Amen.

CHAPTER 4

Genesis 4:1

Now Adam knew Eve his wife, and she conceived and bore Cain, saying: I have acquired a man
through God. Henceforth, after the delights of paradise and the guilt of the first
transgression, the events of this world and mortal life are narrated, when the first-
created, who had been made immortal, after receiving the condition of dying, began to
generate mortal offspring from themselves, all conceived in iniquity and brought forth
from the womb in sins. Cain is interpreted as possession, the reason for which name the
mother herself explained when she said: I have acquired a man through God. And with this
statement, our mother now teaches us with catholic discernment that although she bore a
son subject to the sin of her transgression, nonetheless this which was born a man, that
is, which possessed a soul and body, was a gift of divine creation and the first blessing.

Genesis 4:2

Again, she bore his brother Abel. Abel is interpreted as grief or miserable, by which name
from the earliest age was foreshadowed the condition of his lamentable untimely death.
For, although precious is the death of his saints in the sight of the Lord, having tasted
the cup of saving suffering, yet, as far as human view is concerned, it is sufficiently
mournful, since we have so far departed from the innocence of the first condition that not
even those who were first born on earth as brothers could have peace and concord between
themselves, but one envied the other and killed him, while they still existed alone with
their parents as masters of the whole world; already clearly foreshadowing that saints in
this life would be oppressed by the reprobate and suffer deaths: in this also to be noted
that Cain was born first in this life, but Abel was taken away first from this life,
because indeed this life is properly the life of the wicked, from which they are
precipitated into eternal death; but truly the life of the elect is properly the future
life, to which that they may come more happily, they are daily put to death in this life
and are considered as sheep for the slaughter.

Genesis 4:3

It came to pass after many days that Cain brought an offering to the Lord of the fruit of
the ground: Abel also brought of the firstlings of his flock and of the fat thereof. It is
clearly shown that both brothers had faith in God, both either naturally admonished or
taught by their parents, knew that gifts should be offered to God, and that the guilt of
their father's transgression should be washed away by sacrifices offered to Him: but
because they did not offer with an equal mind, their offerings were not equally accepted.
For I do not think that Cain sinned in that he either worked the work of a farmer or
offered gifts to God from the fruits of the ground, but that he worked with less perfect
piety in the care of the flesh, and approached the offering of gifts to God with less
perfect devotion. Finally, Noah, a farmer, also worked the land and planted a vineyard:
and Melchizedek, the priest of the Most High God, offered bread and wine from the fruits
of the land. Therefore, Cain was not rejected because of the kind of offering. He indeed
offered to God from what he himself was accustomed to live by; but he was rejected along
with his gifts by Him who looks into the hearts, because of the impious mind of the
offerer, as the following words show when it is said:

Genesis 4:4

And the Lord looked with favor upon Abel and his offering, but upon Cain and his offering
He did not look with favor. For it does not say: And the Lord looked with favor upon the
offerings of Abel and then upon him; but upon the offerings of Cain and then upon him He
did not look with favor. It first testifies that the person of the offerer was accepted or
not accepted by God, then the gifts were regarded or not regarded. For men are often
appeased by the gifts of those with whom they were offended; but God, who is the discerner
of thoughts and intentions of the heart, is pleased by no gift more than the pious
devotion of the offerer: when He has approved the purity of our mind, then He will also
accept the vows of our prayers or works.

Genesis 4:5

And Cain was very angry, and his countenance fell. How did Cain know that the Lord had
looked favorably upon Abel and his offerings, but had turned away his face from himself
and his offerings, unless, as some have interpreted, the Lord had set fire to Abel and his
sacrifice, but had not set fire to Cain and his sacrifice, that is, by sending fire from
the heavens, He accepted Abel's offering, as we often read that this happened to holy men
who offered. Cain, on the other hand, had to consume his own sacrifice by fire. For this
is what the Apostle seems to mean when he says: By faith Abel offered a more acceptable
sacrifice than Cain to God, through which he obtained the testimony that he was righteous,
with God bearing witness to his gifts (Hebrews 11:4). Therefore, God testified to Abel's
offerings by fire, by accepting them from the heavens, through which we are also taught by
the Apostle's testimony that Abel's offering was made acceptable to God by his faith's
devotion, and on the contrary, we must understand that Cain was rejected because he did
not serve his Creator with complete faith.

Genesis 4:6

And the Lord said to him: Why are you angry, and why has your countenance fallen? If you
do well, will you not be accepted? But if you do not do well, sin lies at the door? Why,
he says, are you angry, and why are you tortured with envy of your brother, and you cast
your eyes down to the ground? If you do well, if you offer your sacrifice with a pure
heart, will you not be accepted, with the Lord looking favorably upon you and your
sacrifice? But if you do not do well, sin lies at the door, and by having such a
doorkeeper, you will always enter and exit with him accompanying you, instead of the Lord
guarding your going in and coming out, just as it is said of wisdom: Whoever rises early
to seek her will not toil, for he will find her sitting at his doors (Wisdom 6:15). And
again: Because she goes about seeking those worthy of her and graciously shows herself to
them on their ways, and meets them with all providence (Wisdom 6:17).

Genesis 4:7

But his desire shall be for you, and you shall rule over him. In accordance with the idiom
of the Hebrew language, he substituted the indicative mood for the imperative, such as you
have innumerable times: You shall love the Lord your God, you shall love your neighbor,
you shall not commit adultery, you shall not steal, you shall not bear false witness
(Deut. VI, 5), instead of saying: Love, and do not kill, do not commit adultery, do not
steal, do not bear false witness. Therefore, he says, his desire shall be for you, and you
shall rule over him; you, because you are of free will, I advise you to combat and
restrain the desire of sin, and not let it grow over you anymore, but you shall rather
rule over it more righteously by living correctly. This passage in the ancient translation
reads thus: If you do well, will you not be accepted? But if you do not do well, sin lies
at your door; and its desire shall be for you, but you should rule over it. It is rightly
offered to God, who alone must be sacrificed to. But it is not rightly divided when
neither places nor times of the offerings nor the things themselves which are offered, nor
who offers, nor those to whom the offering is distributed for eating are rightly
discerned, so that here division means discernment. In what of these was Cain displeasing
to the Lord, it cannot easily be found.

But since the Apostle John, when speaking of these brothers, said, Not as Cain who was of
the wicked one and murdered his brother. And why did he murder him? Because his works were
evil, but his brother’s were righteous (John III, 13); it is understood therefore that God
did not look favorably upon his offering because he wrongly divided it, giving something
of his to God, but keeping himself for himself, as all do who follow their own will, not
God's, that is, living with a perverse, not a righteous heart; yet they offer to God a
gift, with which they think He can be appeased, not to aid them in curing their bad
desires, but to fulfill them. Rest, he says, for his desire will be for you, and you shall
rule over him. Cease to be consumed by the sin of envy toward your brother, for the
conversion of that same sin shall be for you, and your iniquity will rebound upon your own
head, and you shall rule over it, having the power through the grace of divine help to
repel the evil conceived in your heart. God spoke these things to Cain, in the manner in
which He spoke to the first men through a subjected creature as if He was their companion
in suitable form. But because he was admonished not inwardly but outwardly, nevertheless
he carried out the deliberate crime of killing his brother even after the word of divine
admonition or correction; for it follows.

Genesis 4:8

And Cain said to Abel his brother: Let us go out into the field. And when they were in the
field, Cain rose up against Abel his brother, and killed him. And here the treachery of
Cain and the innocence of Abel are both demonstrated: the innocence of Abel indeed, in
that he simply followed his elder brother as a brother, being commanded, though his
brother was inflamed with hostile hatred towards him; the treachery of Cain, in that he
leads his brother outside to kill him, as if he could avoid divine presence in a more
secret place: not considering, nor understanding that He who knew the secret things of his
heart which reproved him, could also see wherever he withdrew and whatever he did in
secret. [Genesis 4:9] -- And the Lord said to Cain: Where is Abel your brother? Not as if
ignorant, to learn from him, but as a judge questioning a defendant whom he will punish.

Genesis 4:9

He answered: I do not know. Am I my brother's keeper? A foolish and equally arrogant
answer; foolish, since he thought he could deceive Him who knew his sinful conscience and
accused him of the crime of fratricide even before it was committed, as the knower of
secrets; arrogant, since he denied being his brother's keeper in the manner of an
obstinate servant, who by manifestation, if any danger threatened, should have taken care
of his younger brother, and as the elder should have protected him from impending
adversities.

Genesis 4:10

And He said to him: What have you done? The voice of your brother's blood cries out to me
from the ground. The blood has a great voice, not only of Abel, but of all those slain for
the Lord: for the voice of their blood is the very steadfastness of their faith, the very
fervor of their charity, through which they merited to suffer for the Lord. It cries out
to the Lord from the earth: for even if they have been slain by the impious in the hidden
recesses of the earth as Abel was, nevertheless the very cause of their death is precious
and clear in the sight of the internal Judge, justly demanding that those who were
unjustly slain in their simplicity be crowned; and those who unjustly persecuted and
slaughtered them be condemned. Therefore, the blood of the slain cries out to the Lord,
and it is proven that their life before death cried out to Him as well, for they used to
say: "I cried out with all my heart, hear me, O Lord; I will seek your justifications"
(Psalm 118:145). For he indeed cries out to the Lord in his heart, who asks for great
things, who prays for heavenly things, who hopes for the eternal, who seeks from Him not
the glory of this world, but the keeping of His justifications. The Apostle teaches where
this cry is born in the hearts of the just, saying:

"God sent the Spirit of His Son into our hearts, crying out, 'Abba, Father'" (Galatians
4:6); he says that the Spirit cries out in our hearts to the Father, because surely He
Himself kindles this yearning to cry out. John reveals that the souls of martyrs possess
this cry of pious devotion even after death when he says: "I saw under the altar the souls
of those who had been slain because of the word of God and the testimony they maintained.
They called out in a loud voice, 'How long, Sovereign Lord, holy and true, until you judge
the inhabitants of the earth and avenge our blood?'" (Revelation 6:9-10). The souls of the
saints cry out not out of hatred for their enemies, but out of love for justice, which
they always learned to hunger and thirst for, as well as the desire to reclaim their body,
so that the flesh they gave to death for the Lord might merit to stand before Him immortal
and incorruptible. Great indeed is the voice of their cry, great is their desire for
justice. As the blood of the saints cries out to the Lord, seeking just retribution for
their unjust death, what befalls their persecutors is subsequently revealed, with the Lord
saying to Cain:

Genesis 4:11

Now therefore you are cursed from the earth which has opened its mouth to receive your
brother's blood from your hand: when you work the ground, it shall no longer yield to you
its strength; you shall be a fugitive and a wanderer on the earth. According to the
measure of sinners, the just judge also sets the measure of retribution: for Adam, who ate
the forbidden fruit, is by no means himself cursed, but rather the earth is subjected to a
curse in his work; not so much that it denies the fruits to the worker, but that it yields
its fruits to the cultivator with labor and sweat; and so that the same labor could
eventually be finished, and eternal rest entered. He is also subjected to the death of the
flesh: which is done by a favor of benevolence, so that he would not always labor and
suffer, as only those who cannot grasp how burdensome the life of this present age is
would doubt. But Cain, though knowing the transgression of his parents and their
condemnation, added to the same transgression a heavier guilt of perfidy, malice, murder,
and lying, which he had inherited; hence he is also justly punished with a harsher
penalty: first, that he himself should be cursed beyond the earth, which he had polluted
with his brother's blood, previously clean; then, that he should sweat uselessly in
working the earth, with no abundance of fruits responding to his labors: thirdly, that he
should always be a wanderer and a fugitive on the earth, not daring to have settled abodes
anywhere, or, as another translation has it, live trembling and lamenting on the earth.
But he, having heard the penalty of his great curse, did not wish to ask for forgiveness,
but doubling sins upon sins, thought his crime so great that it could not be forgiven by
God. Finally, he responded to the Lord:

Genesis 4:13–14

My iniquity is greater than that I may deserve pardon. Behold, you cast me out today from
your presence, and I shall be hidden from your face and from the face of the earth, and I
shall be a wanderer and a fugitive on the earth. I am cast out, he says, from your sight,
and the consciousness of my crime not enduring the very light itself, I shall be hidden to
lie in concealment. Or certainly you cast me out from the face of the earth, namely that
in any region of the lands, among any inhabitants of this world, I may not be allowed to
remain safe and free, and also hidden from your face, that I may no longer deserve to see
it, which until today, by often beholding and hearing your voice, I lived more happily.
[Genesis 4:14] -- Therefore, everyone who finds me will kill me. Since from the trembling
of the body and the fury of the trembling one, or from the instability of the wanderer and
fugitive, he understands him to be one who deserves to be killed. But God, not wanting to
end his torments quickly with death, nor delivering him to the punishment to which he had
condemned himself:

Genesis 4:15

By no means, he said, shall it be so, but whoever kills Cain shall be avenged sevenfold.
You shall not die as you think, and you shall not receive death as a remedy, but you shall
live for a long time as an example to others, so that they may not dare to sin in the same
way; and it is so far from my wish that you be killed by anyone, that if anyone kills you,
he shall be punished sevenfold, that is, with the gravest vengeance, for he will not have
refrained from shedding blood despite being warned by the severity of your condemnation.
For man should not have killed the man to whom God had given life despite his sin, either
for the accumulation of his punishment or for the exemplar of caution and correction of
others. For often Scripture signifies fullness by the number seven, as in Leviticus: If
you walk contrary to me, and will not listen to me, I will add seven times more plagues
upon you (Lev. 26:21). And a little later: And I will strike you seven times for your sins
(Lev. 26:24), meaning manifoldly. And in a favorable sense the Psalmist says: Seven times
a day I praise you (Ps. 118:164), which is to say in other words: His praise shall
constantly be in my mouth (Ps. 34:1). As the ancient interpreters have said: Whoever kills
Cain shall pay sevenfold vengeance, this holds the meaning:

You shall live up to the seventh generation, and be tormented by the fire of your
conscience; so that whoever kills you, according to double understanding, either in the
seventh generation or to free you from great torment: not that he who kills Cain should be
subjected to sevenfold vengeance, but that he should pay the sevenfold vengeance which
have extended through the whole time of Cain, by killing him who was left alive for
punishment. For the seventh from Adam was Lamech, who is said to have killed Cain: and
this same Lamech fulfilled the sevenfold vengeance which Cain, having sinned sevenfold,
deserved, by his death. For his first sin was that, offering to God, he did not divide
rightly; the second, that he envied his brother; the third, that he acted deceitfully,
saying: Let us go out to the field; the fourth, that he killed him; the fifth, that he
brazenly denied: I do not know; the sixth, that he condemned himself, saying: My iniquity
is greater than that I can deserve pardon; the seventh, that he did not repent even after
being condemned.

Genesis 4:15

And God set a sign upon Cain, lest anyone who found him would kill him. The very sign by
which it was evident that he would always live as a trembling, groaning, wandering, and
fugitive; reminded by his own misery, because he could not be killed by just anyone; but
whoever would kill him would either deliver Cain himself from great miseries or, by doing
this, would subject himself to a sevenfold vengeance. [Genesis 4:16] -- And Cain went out
from the presence of the Lord, that is, from the inner parts of those dwellings in which
he had been living with his parents until then, and was often accustomed to see Him in
angelic form.

Genesis 4:16

He dwelled in the land as a fugitive to the east of Eden. Eden is interpreted as pleasure
or delight, by which name paradise is designated, about which it is said above: "And the
Lord God planted a garden of pleasure from the beginning," which ancient interpreters have
thus translated: "And the Lord God planted a garden in Eden to the east," from which it is
understood that paradise is established to the eastern region of the world. Therefore,
Cain dwelled not to the eastern region of paradise, otherwise he would dwell beyond this
world, but in the eastern parts of the world, where paradise is nearby, although
inaccessible and unknown to mortals. All things that are said literally about the justice
or martyrdom of Abel, and about the depravity and condemnation of Cain, mystically testify
to the passion of the Lord, the incarnation and persecution, and the destruction of the
Jews. For the Lord says to those same Jews: "If you believed Moses, you would perhaps
believe me as well; for he wrote about me" (John 5:46). Thus Cain was the firstborn, Abel
the second. The people of the Jews were God's first possession, as He Himself said to
Moses, "Israel is my son, my firstborn" (Exodus 4:22); the second is the people of the
gentiles, for whom especially the Son of God deemed it worthy to be born in the flesh and
to die. Abel was a shepherd of sheep, and the Lord said: "I am the good shepherd" (John
10:14). But Cain was a farmer, because the people of the Jews were involved in earthly and
temporal affairs, either pursuing these alone or serving the Lord with these in mind, as
they carnally understood those things which the prophets spoke mystically about the
heavenly promise, saying: "If you are willing and obedient, you shall eat the good of the
land" (Isaiah 1:19).

Genesis 4:3

For Cain offered gifts to the Lord from the fruits of the earth. For that people believed
they pleased the Lord through good works, which they pursued for the sake of earthly
reward. Or certainly, they offered gifts from the fruits of the earth when that people
believed themselves to be justified through earthly circumcision, earthly Sabbath, earthly
unleavened bread, and earthly Passover, despising the righteousness of faith which is in
Christ.

Genesis 4:4

Abel also offered from the firstborn of his flock and their fat. For the Lord, interceding
with the Father on behalf of the saints, offers their vows to Him according to the form of
the assumed humanity, that is, good works and the fat of inner love. For these are indeed
the firstborn of his flock and their fat. The Lord looks upon Abel, saying: This is my
beloved Son in whom I am well pleased (Matt. XVII, 5). He looks also upon his gifts,
because the life of the elect which he offers to Him gratefully, God the Father accepts,
and as if by fire from heaven He ignites his sacrifice, because He inflames with the power
of His spirit those who have taken care to mortify themselves for the Lord, so that they
may more abundantly burn in the heavenly regions, indeed so that they may become wholly
heavenly. But to Cain and his gifts, He does not look, because rebuking the carnal works
of the Jews, He says through the prophet: To what purpose is the multitude of your
sacrifices to me? says the Lord: I am full of the burnt offerings of rams and the fat of
fed beasts; and I delight not in the blood of bullocks, or of lambs, or of goats (Isa. I,
11). And a little later: Your hands are full of blood. Wash yourselves, be clean, that is,
through faith in the grace of Christ.

Cain is enraged against his brother's piety, nor does he, rebuked by the Lord, repent from
his fury conceived out of envy. How much the Jews raged against the Lord and the grace of
the New Testament out of jealousy, how many times they persisted malignantly in their
undertakings when corrected or admonished by Him, is sufficiently revealed by the Gospel
history. They fittingly correspond to what is said of Cain, for their countenance fell:
for they could not gaze upon the glory of the Lord with unveiled face. For they had lost
that joy of divine grace, of which the righteous, glorying, say: The light of your
countenance has been signed upon us, O Lord; You have put gladness in my heart (Ps. IV,
7).

Genesis 4:8

Cain led his brother out into the field and killed him. The Jewish people led the Lord out
of their city Jerusalem and crucified Him at Calvary; from both instances of this ordeal
we are reminded typically to go out to the Lord outside the camp, bearing His reproach,
that is, leaving behind the fellowship of the world and the company of the wicked, we
should willingly endure all worldly contempt for the love of our heavenly homeland. When
the Lord asked Cain where his brother Abel was, he replied that he did not know, and that
it was not his duty to be his brother's keeper. Even to this day, when the faithful, the
members of Christ, inquire of the Jews about Christ, they say they do not know. They would
themselves have been keepers of Christ if they had been willing to receive and uphold the
Christian faith. For whoever keeps Christ in their heart does not say, like Cain, that
they do not know their brother, or that they are not their brother's keeper.

Genesis 4:10

God said to Cain: What have you done? The voice of your brother's blood cries to me from
the ground. In the same way, the divine voice in the holy Scriptures reproaches the Jews.
For Christ's blood speaks with a great voice on the earth, when all the nations respond
Amen upon receiving it. This is the clear voice of the blood which the blood itself
expresses from the mouths of the faithful redeemed by the same blood of which the Apostle
rightly says to the faithful: You have come to Jesus, the mediator of the new covenant,
and to the sprinkled blood that speaks better than the blood of Abel (Heb. 12:24). For the
blood of Christ certainly speaks better than that of Abel, since the latter cried to the
Lord in condemnation of the fratricide, but the former raises its voice to heaven for the
salvation of Christ's faithful brethren.

Genesis 4:11

Now therefore you are cursed from the ground, which has opened its mouth to receive your
brother’s blood from your hand. He refers to the earth as the Church, for no other earth
but she opens her mouth to taste in the mystery the blood of Christ that was shed by the
hands of the Jewish people. Over this Church, the same people are accursed: for as much as
she more closely adheres to the love of her Creator, so much more gravely does she
understand the nation opposed to Him to be cursed, even if they, still in their pride,
boast themselves as specially blessed.

Genesis 4:12

When you have worked it, it will not give you its fruits. The same people worked that land
which the head of the Church Christ bore, that is, in his flesh our salvation, by
crucifying him who died for our sins, and that land did not give him its fruits, because
he was not justified by faith in his resurrection who rose for our justification: hence,
neither did the resurrected one appear to those by whom he was crucified, like Cain
working the land, to sow that grain, not showing the same land the fruit of its virtue.
But the Jews worked the land which is the Church, acting through their persecutions so
that it might more greatly progress in God: often also raging against many unto death, but
they themselves did not merit to see the fruit of the faith and precious death of those.
But what Cain answered to the Lord was, “My iniquity is greater than to deserve
forgiveness. Behold you cast me today from the face of the earth, and I shall be hidden
from your face, and I shall be a wanderer and a fugitive on the earth: it is evident more
clearly than light about the Jewish people, because the iniquity by which they killed the
Son of God is greater than to deserve forgiveness; and hence whoever of them receive
forgiveness repenting, these truly beyond their merit are saved by the divine grace of
piety.

It is evident that he was cast out from the face of the earth, that is, from the lot of
the holy Church, and hidden from the face of divine contemplation; what he himself
extended, when he veiled the face of Christ in the passion, which also the heavenly signs
extended to them, when, he being crucified, the sun hid its rays of light, and with the
kingdom lost, a fugitive and wanderer he was dispersed through the world, fearing lest he
be deprived of even temporal life, and as if saying with Cain: “Everyone who finds me will
kill me. But what did God answer to him? “It shall not be so,” but “whoever kills Cain
will pay sevenfold vengeance,” that is, the impious race of carnal Jews will not perish by
bodily death. For whoever will thus destroy them will pay sevenfold vengeance, that is,
will remove from them the sevenfold vengeance with which they were bound for the guilt of
the slain Christ, so that in this whole time, which is turned by the sevenfold number of
days, the more because the Jewish nation did not perish, it may appear clearly enough to
faithful Christians what subjection they deserved, who with proud rule killed the Lord. We
placed the exposition of this sentence here according to the old translation because we
have excerpted from the works of St. Augustine who followed this, as also many other
things.

Genesis 4:15

And God set a mark upon Cain, so that no one who found him would kill him. The Jewish
people, whether under pagan or Christian rulers, have the mark of their law, by which they
are distinguished from other nations and peoples, and every emperor or king who finds them
in his kingdom finds them with that mark, nor does he kill them, that is, he does not make
them cease to be Jews, being distinguished by a certain definite mark of their own
observance from the communion of other nations, unless any of them have turned to Christ.

Genesis 4:16

And Cain went out from the presence of the Lord and dwelt in the land of Nod to the east
of Eden. By the presence of the Lord is usually understood the recognition by which He
manifests and is known. Therefore, deservedly, the people who have withdrawn from the
grace of divine recognition are said to dwell on earth. For they cannot say with the
elect, "Our citizenship is in heaven, from where we also eagerly wait for the Savior, the
Lord Jesus Christ" (Philippians 3:20). The Septuagint interpreters translated this passage
thus: "Now Cain went out from the presence of the Lord God and dwelt in the land of Naid
opposite Eden." Naid, however, is translated as "fugitive," or as we find in the book of
Hebrew names, "unstable motion and fluctuation," which some, including Josephus, agree to
be the place where Cain dwelt. Furthermore, our interpreter understood not the name of a
place, but the significance of the thing itself; because Cain would be always unstable and
fluctuating and of uncertain abodes. How much this matches the present state of the Jews,
the whole world is a witness. They are also rightly said to dwell opposite Eden. For Eden
signifies pleasure or delight: because indeed that faithless people, as much as they turn
away from the knowledge of truth and entangle themselves in earthly affairs, so much they
live a life contrary to heavenly delights; and because they only thirst for temporal joys,
they are adversaries with the dry throats of their hearts to the torrent of divine
pleasure by which the righteous are refreshed.

Genesis 4:17

Cain knew his wife, and she conceived and bore Enoch. He built a city, and he called its
name after his son's name, Enoch. Just as from the beginning of the world, starting with
the murder of Abel, the passions of the saints were present; so too in the malice and
persecution of Cain, the betrayals of the reprobate are suggested, which will continue in
the world until the end of the age; thus in the city that Cain built, it was symbolically
intimated that the entire hope of the wicked is to be fixed on the kingdom and happiness
of this world, as they have no faith or desire for future goods. The Lord speaks of this
city through the prophet Hosea: "I am God, not human, the Holy One in your midst, and I
will not enter into the city" (Hosea 11:9). For neither Abel nor Seth, who was born in his
place, are read to have built a city or houses: for they clearly designated, or rather
they were the first fruits of those who rejoice to sing to their Creator: "For I am a
sojourner with you, a wanderer, as were all my fathers" (Psalm 39:12). This fits well with
the promise of the Lord we mentioned earlier: "I am God and not human, the Holy One in
your midst": because to the extent that they render themselves foreigners from the
association of the worldly city, they are therefore more worthy of the dwelling of their
Creator.

Cain aptly called the city by the name of his son Enoch, to designate that he would have
successors who, being excluded from the heavenly fatherland, would fix their hearts on the
delight of this life. And well indeed is Enoch interpreted as Dedication, because the
reprobates, while they desire to rejoice for what they work in the present, as if
dedicating the city which they build for themselves in the first generation. Conversely,
in the lineage of the human race which descended through Seth to Noah, the seventh from
Adam is born as Enoch, who is read to have walked before God and was not found because God
took him: for indeed the rest and joy and the entire hope of the elect is in the future
Sabbath, who, after walking with the Lord in this life, humbly following His commandments,
are taken by Him into the life of eternal rest and no longer appear among mortals, because
they live with Him immortally. They are indeed His city and temple, now daily striving
towards perfection through good works, and then, their labors completed, reigning with
Him, and in their own dedication, which will perpetually be celebrated through the
presence of the Holy Spirit, each rejoices as if in the name of Enoch.

Genesis 4:18

Moreover, Enoch begot Irad, and Irad begot Mehujael, and Mehujael begot Methushael, and
Methushael begot Lamech, who took two wives: the name of one was Adah, and the name of the
other was Zillah, and Adah bore Jabal. The progeny of Cain is counted up to the seventh
generation, and in this generation, he himself was killed by Lamech, being freed from the
sevenfold punishments which he had long borne. In this entire offspring that was born from
him, having been also polluted by the adultery of Lamech adding to the curse, perished
with the coming flood. Defiled indeed by adultery in the sixth generation, but destroyed
by the flood in the seventh generation, in which it is spiritually conveyed that the city
of the impious, that is, the entire society of the reprobate, will corrupt itself with
crimes in the six ages of this world, but in the seventh, which is in the future, it will
perish eternally. For just as Enoch, the seventh from Adam, was taken up into paradise and
man did not see him, because he lives in peace with God, so the seventh from Cain, Jabal,
is interpreted as “Change,” and he was destroyed by the flood with his brothers and all
his progeny, and man did not see him, because he was punished with eternal death, and from
the glory of the world which he loved, he was changed into the punishment which he did not
foresee. In these, it is clearly indicated, as we have said, that the holy tend towards
rest in another life after the six ages of this world, and the reprobate towards
punishment, as also the history narrated by the Lord about the poor Lazarus and the proud
rich man clearly proves.

Genesis 4:20

He begot, he says, Ada Jabal, who was the father of those who dwell in tents and
shepherds, and the name of his brother was Jubal. He was the father of those who play the
harp and organ. Sella also begot Tubal-Cain, who was a forger in every kind of bronze and
iron work. All these things which are said to have been found or made by the sons of
Lamech relate to the cultivation, adornment, or enticements of this life: but none such
are read of Abel, nor of Seth who was born in his place, nor of his grandchildren, but
they are proved to have led a simple life on earth like strangers. For even if Abel was a
shepherd of sheep, he did not so devote himself to this service as to build himself tents
in which he could engage more comfortably in it. As for the harp and organ, it is far from
likely that so great a man would have given any time to them. Indeed, anyone who
diligently observes all the works made of bronze and iron will clearly recognize that if
the human race had kept the natural law rightly, even after being expelled from the joys
of paradise by the fault of transgression, it would by no means need all these things:

whence it is evident that all these were invented by the sons of the curse, although
later, as the human race degenerated from the purity of its first way of life, even good
servants of God sometimes engaged in such things for the sake of social living. But with a
great distinction, of course, because the wicked delighted in such things as their highest
good: whereas the chosen either utterly renounce them or use them for some convenience of
this life, until they reach the eternal, as a traveler uses a lodging or provisions while
passing through. In short, the patriarchs lived in tents, but like strangers on earth, to
distinguish them from those who lived in cities and houses as citizens of the earth. The
psalmists used the harp and organ, but to praise the Lord with them: and on the contrary,
the prophet reproves those who resounded with the harp, tambourine, and lyre in banquets.
There were learned men among the people of God in all works of bronze and iron, as well as
silver and gold: but God himself commanded them to transfer this art to the distinction of
his tabernacle. The prophet also, proclaiming the joys of the Lord's incarnation,
predicted that harmful works of iron would be removed and changed for the better, saying,
and they shall beat their swords into plowshares, and their spears into pruning hooks;
nation shall not lift up sword against nation, neither shall they learn war anymore (Isa.
II, 4).

Nor should it be passed over negligently that when men began to be defiled by adultery, to
devote more than right to the tending of flocks, to be dissolved by musical modes, to
engage in forging arts, then they were destroyed by the overhanging flood. But we must
guard more diligently lest the last day find us ensnared by such things beyond measure,
for the Lord, speaking of the day of judgment, mentioned this time to incite us to the
study of caution, saying: For as in the days before the flood they were eating and
drinking, marrying and giving in marriage, until the day when Noah entered the ark, and
they did not know until the flood came and took them all away; so will be the coming of
the Son of Man (Matt. XXIV, 38).

Genesis 4:22

The sister of Tubalcain is Noema. Noema is interpreted as Pleasure. Well, the lineage of
Cain fittingly ends with the birth of a woman; and the same woman is named Pleasure:
because the entire intention of the wicked in the world serves allurements, and they
desire to end their life in the fulfillment of carnal pleasures. Indeed, after this woman
was born, not long after, the entire cursed progeny was finished by the flood: because
when they submit the neck of their mind to the delights of the world, when they say peace
and security, then sudden destruction will come upon them. It should be noted, however,
that delight or pleasure can be understood in two ways, that is, in both good and evil: in
good, namely, when it is said, "But the meek shall inherit the earth, and shall delight
themselves in the abundance of peace" (Psalm 37:11). And again: "They shall be abundantly
satisfied with the fatness of thy house; and thou shalt make them drink of the river of
thy pleasures" (Psalm 36:8). From which pleasure paradise is also named, because surely
man was placed in it to enjoy perpetually the most blessed and holy delights of the flesh
and soul in the presence of his Maker. But pleasure is understood in an evil sense when
certain lovers of pleasures more than of God are noted by the Apostle. The name Noema is
fittingly applied to them, in whose generation at first the world's age, except for a few,
was destroyed.

Therefore, the human race had departed from Eden, that is, from the delights of internal
goods; and, having abandoned heavenly things, was cultivating the earth, and had come to
the birth of a woman, who would be named Noema, that is, Pleasure: and not long after,
everything perished in the cataclysm: so that indeed it might be indicated, both by the
birth of such offspring and by the outcome of the ensuing disaster, that those who neglect
spiritual things and subjugate themselves to the pleasures of the flesh rightly hasten
toward destruction. And indeed Noema was born in the seventh generation from Cain. But if
you wish to count the generations from Adam and also number all the sons of Lamech, you
will find Noema in the eleventh place. For Lamech is the seventh from Adam, and when you
add his four children, you indeed fulfill the number eleven. The number eleven, which
exceeds ten, is often used to designate sin, which is committed by the transgression of
the decalogue. And therefore, rightly, the reprobate generation is terminated and perishes
in the eleventh number, and that in a woman: because while despising the precepts of the
divine law, striving to be satiated by depraved pleasures, they build sudden destruction
for themselves.

Genesis 4:23–24

And Lamech said to his wives Ada and Zillah: "Hear my voice, you wives of Lamech; give ear
to my speech, for I have slain a man for wounding me, and a young man for bruising me."
The man or young man that he mentions signifies Cain, whom the same Lamech unintentionally
killed, as Jerome testifies to be written in a certain Hebrew volume. He killed him both
in his wound and in his bruise, because he brought death and damnation upon himself for
killing him whom God had granted life.

Genesis 4:24

Sevenfold vengeance shall be taken for Cain, but for Lamech seventy-sevenfold. Sevenfold
vengeance was taken for Cain, as he bore the penalties of fratricide and envy as a
wandering fugitive up to the seventh generation. But for Lamech seventy-sevenfold,
because, as Jerome testifies, reported to him by the Hebrews, and Josephus confirms the
same, seventy-seven souls were generated from the lineage of Cain, which perished in the
flood. They say that in this number the vengeance upon Lamech was accomplished, as his
lineage persisted until the flood. Lamech is interpreted as "Smiting" or "Smitten," both
interpretations fitting the same man who struck Cain and for this same parricide he was
struck by divine vengeance. Mystically, however, Lamech signifies mankind, both smitten by
the deceit of the ancient enemy in the first parent, and smiting itself by the
accumulation of daily sins, for which vengeance was given seventy-sevenfold; because until
the advent of Christ, who appeared in the world in the seventy-seventh generation, the
guilt of the first transgression pressed upon mankind, until He came to take away the sins
of the world, and by the door of the kingdom of heaven, opened by his baptism or passion,
lead us into eternal life which we lost in Adam. Then, therefore, vengeance upon Lamech
ceased because, with the sting of death and sin broken by the Lord's passion and
resurrection, mankind returned to the heavenly kingdom.

Genesis 4:25

And Adam knew his wife again, and she bore a son, and he called his name Seth, saying: God
has appointed for me another offspring instead of Abel. After he mentioned the fratricide
Cain being extinguished, and repeated that his progeny was cursed in the seventh
generation, he returns to explain the restoration of the holy seed, and that this remained
perpetually despite the perishing of the impious. Now Seth is interpreted as "appointed"
or "resurrection," the reason for the name being revealed by the parent saying: [Genesis
4:25] -- The Lord has appointed for me another offspring instead of Abel, whom Cain
killed. He was appointed in place of Abel, not only in the order of birth but also in the
merit of virtue, filling the place of his brother, whose devotion of mind is shown to have
also passed to his offspring, as it is added:

Genesis 4:26

But to Seth also was born a son, whom he called Enos. He began to invoke the name of the
Lord. Enos is interpreted as Man or Vir: whence it is proper that he who has such a name
begins to invoke the name of the Lord, imploring the help of the Creator all the more
earnestly in his daily prayers, the more he remembers that he is made of frail nature.
Mystically, however, just as Abel slain by Cain denotes the suffering Lord; so Seth born
for him designates him risen from the dead: hence, aptly among the Septuagint Translators,
it is reported that his father or mother said at his birth: For God has raised up for me
another seed for Abel, whom Cain killed. For this reason it is rightly called another seed
according to the mystical senses, since the same Lord who was slain has risen again,
because indeed he was slain mortal, he rose immortal: he died so that we might not fear
death: he rose to give us hope and faith in rising again from death: whose separation of
seeds, speaking of our resurrection, the Apostle has plainly distinguished, saying, It is
sown in corruption, it rises in incorruption: it is sown in dishonor, it rises in glory:
it is sown in weakness, it rises in power: it is sown a natural body, it rises a spiritual
body (I Cor. XV, 42).

And concerning the Lord himself, Although he died, he says, of weakness, yet he lives by
the power of God (II Cor. XIII, 4). Enos truly, the son of Seth, figuratively expresses
the Christian people, who through faith and the sacrament of the Lord’s passion and
resurrection are daily born from water and the Holy Spirit throughout the whole world. For
preferring the grace of his regeneration to his first generation, he is accustomed to
invoke the help of the name of the Lord in all that he does, saying: Our Father, who art
in heaven, hallowed be thy name (Matt. VI, 9), etc., in that same Lord’s prayer, or in
others with which we are accustomed to implore his grace, without which we are worth
nothing; whence also we are rightly called by the name Enos, that is, Man, on account of
the consciousness of our frailty: on account of the hope of our future immortality, we are
the sons of Seth, that is, of the Resurrection.


COMMENTARY ON GENESIS (CHAPTERS 5–8)
====================================

COMMENTARY ON GENESIS continued

CHAPTER 5

Genesis 5:1

This is the book of the generation of Adam. In the day when God created man, He made him
in the likeness of God: He created them male and female, and He blessed them. This is the
book of the first creation of man, which God made in His likeness, that he might be
perpetually good, immortal, and happy by participation in His goodness. God created them
male and female and blessed them with the grace of His blessing. Such was the generation
of Adam with his wife on the day he was created. But alas! how grievous! He defiled the
likeness of God by believing the enemy rather than the Creator; his firstborn contracted
the heavier punishment of a curse by envying and killing his brother; the seventh from
him, Lamech, corrupted the established law of male and female, of which it was said, "They
shall be two in one flesh" (Gen. II, 24), by taking two wives and uniting three in one
flesh. As evils increased everywhere, humanity so departed from the likeness of its
Creator and the first blessing that by the tenth generation, except for a few whom the ark
held, it deserved to be entirely destroyed. However, the Creator Himself granted that we
might return to that likeness and blessing, being born and dying in the likeness of our
nature, so that redeemed through Him, we might merit to say of Him: "We know that when He
appears, we shall be like Him, for we shall see Him as He is" (1 John III, 2), and to hear
from Him: "Come, you blessed of My Father, inherit the kingdom prepared for you from the
foundation of the world" (Matt. XXV, 34).

Genesis 5:2

And he called their names Adam on the day when they were created. Adam, like Enos, is
interpreted as Man, but Enos is said to sound like Man in a way that only suits males:
whereas Adam is able to be applied to both sexes; hence it is rightly said that he called
their names Adam, that is, Man. Just as man in Latin derives the etymology of the name
from soil because he derives the origin of his flesh from soil, so among the Hebrews Adam
is named from the earth because man was formed from the clay of the earth; hence also Adam
can be interpreted as Earthly, or red earth. Furthermore, among the Greeks, man has a
different etymology: for he is called antropos, from the fact that he ought to look above
and lift the eyes of the mind to view the heavens. Moreover, in the name Adam, apart from
the interpretation which designates man, there is another mystery which ought not to be
passed over in silence. For it has four letters: A, and D, and A, and M, from which
letters the four quarters of the globe, when named in Greek, take their beginning. For
among them the east is called anatole, the west is called dysis, the north is called
arctos, and the south is called mesembria; and it was very fitting that the name of the
first man should mystically contain all the regions of the world, through whose progeny
the whole world was to be filled. But when it says, And he called their names Adam, and
added, On the day when they were created, it clearly insinuates that on one and the same
day, that is, the sixth day of the nascent world, Adam and his wife were made, and not
that the wife was separately created from his side after the sixth or seventh day.

Genesis 5:3–32

Adam lived for one hundred and thirty years, and he begot a son in his own likeness and
image, and he named him Seth. Adam indeed was created in the likeness and image of God,
because he was made immortal in both soul and body. However, after he corrupted the image
and likeness of God in himself by sinning, he begot a son in his own likeness and image,
that is, mortal, corruptible, capable of reason, bound by the guilt of his transgression,
and to be freed only by the grace of his Creator. It should be noted that where our
Codices, translated from the Hebrew source, say Adam lived for one hundred and thirty
years and begot Seth, the ancient translation has, instead of one hundred and thirty, two
hundred and thirty; where our Codices continue, "And the days of Adam after he begot Seth
were eight hundred years, and he begot sons and daughters," that one has seven hundred
instead of eight hundred. And where it concludes, "And all the days that Adam lived were
nine hundred and thirty years, and he died," it places the same total, and such a
distinction of numbers is preserved in all generations up to the flood between the two
editions, so that before the birth of a son each one in the Septuagint is said to have had
one hundred years more, and after the birth one hundred years less than in the Hebrew
truth. But in the conclusion, both editions place an equal number;

except only in the sixth generation; where in both Codices, Jared is found to have
begotten Enoch at one hundred and sixty-two years, and after his birth to have lived eight
hundred years: and in the ninth, where, according to the Hebrew truth, Lamech begot Noah
when he was one hundred and eighty years old, and after he was born, he is found to have
survived for five hundred and ninety-five years. However, in the Septuagint, the years
before Noah was born are found to be one hundred and eighty-eight, and after he was born,
five hundred sixty-five; thus it happens that Lamech is found to have lived twenty-four
years longer in Hebrew than in the Septuagint Codices: by which difference of
interpretations, it is made that the lifetime of Methuselah seems to extend fourteen years
beyond the flood, and so the years before the flood according to the Hebrews are one
thousand five hundred and fifty-six; according to the Septuagint, which the chronographers
follow, two thousand two hundred and forty-two: although the most learned Augustine
professes that even in the Septuagint translation, Methuselah is found in fewer but more
accurate Codices to have died six years before the flood: who, when he most diligently
investigated the cause of the aforementioned discord in interpretations, and did not wish
to derogate from the faith of the Septuagint translators, whom the apostles and
evangelists are proven to have followed in many places; and he himself believed they used
more a prophetic gift than the office of interpretation in translating the Scriptures;

he concluded in this way, saying: "Therefore it is more credible for someone to say that
when these first began to be copied from the library of Ptolemy; at that time, something
like this could have happened in one Codex, but first copied from there, from which it
spread more widely, where indeed the error of the scribe could have happened. However, it
is not absurd to suspect this in that question about the life of Methuselah. And after
some: "I would not doubt at all that it is rightly done, he says, when something different
is found in both Codices, since both cannot be according to the faith of the transactions,
that the truth be believed rather to the language from which it is translated into another
by interpreters. Therefore, according to Hebrew truth, Adam lived one hundred and thirty
years and begot Seth. Seth lived one hundred and five years and begot Enos. Enos lived
ninety years and begot Cainan. Cainan lived eighty years and begot Mahalalel. Mahalalel
lived sixty-five years and begot Jared. Jared lived one hundred and sixty-two years and
begot Enoch.

Genesis 5:21–22

Furthermore, Enoch lived sixty-five years and begot Methuselah, and walked with God. After
he begot Methuselah, he lived for three hundred years, and he begot sons and daughters. It
is said that he walked with God. He followed God's will and precepts in all things, with
God dwelling in him, possessing, and ruling over his heart, he performed good works
outwardly, according to that of the prophet: "I will show you, O man, what is good and
what the Lord requires of you: certainly to do justice and to love mercy, and to walk
humbly with your God" (Micah 6:8). And as Zachariah says: "I will strengthen them in the
Lord, and they shall walk in His name, says the Lord" (Zachariah 10:12). However, it is
not said that Enoch walked with God for three hundred years after Methuselah was born, as
if he had not obeyed divine commands even before his birth; but rather by this sentence,
it simply indicates that he did not serve God with good work for more than three hundred
years after Methuselah's birth in this life. But after these years were completed, he
followed God to the further joys of life. For it continues:

Genesis 5:23–24

And all the days of Enoch were three hundred and sixty-five years, and he walked with God,
and he was not, because God took him. It is said most beautifully, that he who had walked
with God in this life by obeying His commandments, walked afterwards with Him by passing
from this life into another, where he would live in the greatest peace and happiness of
flesh and spirit: whom however the faith of the universal Church holds to return before
the day of judgment, that is, at the imminent advent of the Antichrist, with Elijah for
the conversion of this age, so that by the authority and doctrine of such great men, the
hearts of men might be instructed and strengthened to endure and overcome the persecution
of that son of perdition; and then, having completed their martyrdom, to consent to the
joys of immortal life, according to what the Lord says in the Apocalypse to John: And I
will give to my two witnesses, and they will prophesy for one thousand two hundred and
sixty days, clothed in sackcloth (Rev. 11:3), that is, for three and a half years living
in great continence and struggle. And shortly after: And when they have finished their
testimony, the beast that rises from the abyss will make war against them, and will
conquer them, and kill them (Ibid., 7).

We have said previously, by anticipation, that just as Lamech in the seventh generation
from Adam, who was cursed, signifies the destruction of the reprobate, which they find in
the future age where they ought to have hoped for rest, so Enoch, who was translated in
the seventh generation from the world, demonstrates the true rest of the elect, which they
receive without end after the labors of this life, which pass through six ages. Hence it
is rightly read that Lamech took two wives against the decree of Him who said: "The two
shall be one flesh," and from them begot offspring dedicated to worldly deeds and
allurements, and thus, by committing murder, was cursed by the sentence of his own mouth.
Furthermore, it is stated that Enoch walked with God. What greater praise could there be
for a man? None, since he is an inseparable companion, following in all deeds the
footsteps of the divine command: if Adam had done this, he would not have turned his foot
away from the company of the Creator to hear the serpent's speech, and would still be in
paradise with his entire race. The fact that all the days of Enoch are said to be three
hundred and sixty-five years, the number of days in a solar year, mystically signifies
that throughout the whole of this world's time, those who serve the Lord faithfully and
strive towards eternal rest will never fall short.

Nor is it by chance that three hundred years are specially mentioned, in which Enoch is
particularly reported to have walked with God. For this number among the Greeks is usually
marked by the letter T. The letter T indeed holds the figure of the cross; and if it had
received the single point missing in the middle, it would no longer be merely the figure
of the cross but would be depicted as the clear sign of the cross itself. Enoch therefore
walked with God, who is called Dedication, for three hundred years; for he certainly
expressed, rather he himself enacted, the life and behavior of those who, in faith of the
Lord's passion, look forward to the joy of eternal salvation, denying themselves, taking
up their cross daily, and following the Lord: which is to say in other words, walking with
God, and aiming for the entrance of paradise. It is to be noted, however, that while
Scripture extends the progeny of Seth up to Noah, and then to Abraham with such
distinction, it describes the lineage of Cain up to Lamech and his children without any
mention of ages, as if tacitly intimating to us the saying of the Psalmist: For the Lord
knows the way of the righteous, but the way of the wicked will perish (Psalm 1:6).

Genesis 5:25

Methuselah also lived one hundred eighty-seven years, and begot Lamech. Lamech lived one
hundred eighty-two years, and begot Noah, saying: "He will comfort us from our works and
labors of our hands on the earth which the Lord has cursed. Lamech foresaw in prophetic
spirit what kind of person his son would be, of what great virtue he would be, and that in
his days the nation of the impious would be exterminated, and that through him, after the
flood, the generation of the faithful would be restored. But the works and labors of the
hands, which he said, I believe he wanted not to be understood as anything other than
those by which the progeny of the elect were oppressed at that time by the wickedness of
the evil; he declared that his and their consolation, when the world, which was then lost
by the flood, all things of the world and its inhabitants being removed from the midst,
would foresee a new race of the just to be born. For even at this time, the consolation of
the good is when they see the approaching day of judgment with the ruins of the world
increasing, in which, the entirety of the wicked being consumed, they themselves will
possess with the Lord the new kingdoms of the future age. But for what our edition has as
"he will comfort," the ancient interpreters said: "He will make us rest from our works,"
which seems to fit the name Noah better. For Noah indeed means Rest.

In which, according to the letter, it can be understood that in his times all past works
of men rested through the flood. According to the spiritual sense, however, the same rest
is which is also the consolation of the saints, namely to behold, with the end of the
world approaching, both the destruction of the impious, and their own time of rewards at
hand. But Noah, in whose merits a rest and consolation was to be given to the world by the
Lord devoutly, is born in the tenth generation from Adam: because clearly, through the
fulfillment of the Decalogue of the law, eternal rest and life are granted to us. When
Scripture says he begot him well, it by no means wished to name his one son, lest in a
perfect man the number eleven, as if a transgression of ten, should appear to have any
place, but speaking mystically about a man of virtue, it reports that three sons were born
to him together.

Genesis 5:32

Noah indeed, when he was five hundred years old, begot Shem, Ham, and Japheth. Therefore,
Noah was born in the tenth generation, because he both represented and led the lives of
those who are perfect in the observance of the Decalogue. He begot three sons, so that his
service to the Lord in the faith of the Holy Trinity and the produce of spiritual virtues
would also be signified by the fruit of his physical offspring; although, according to
history, it was appropriate for him to have begotten three sons, in whom the seed of the
world perishing was to be left to a future generation, so that through the offspring of
the three sons, indeed, the three parts of the world would be filled. For the sons of Shem
especially possessed Asia, the offspring of Ham Africa, and the descendants of Japheth
Europe.

CHAPTER 6

Genesis 6:1–2

And when men began to multiply on the earth and had daughters, the sons of God saw the
daughters of men that they were fair; and they took wives for themselves of all whom they
chose. "Men" means the offspring of Cain, who, turned away from the view of divine will,
subjected their mind solely to human affairs: "sons of God", however, refers to those who
were born from the lineage of Seth, who, following the example of their father's devotion,
preserved with an inviolate mind the service they owed to God. By this distinction, the
Lord in the Gospel also separated His disciples from the rest, saying, "Whom do men say
that the Son of Man is? (Matthew 16:13). And having received their answer, He said, "But
who do you say that I am? evidently wanting them to be understood as superior to men and
to be counted among those of whom He Himself said: "I have said, You are gods; and all of
you are children of the Most High" (Psalm 82:6). Some manuscripts have "angels of God"
instead of "sons of God," which is obviously taken in the same sense. For the angels of
God are rightly called righteous men, who according to the measure of their capacity
strive to live an angelic life on earth: to such the Apostle says, "But you are not in the
flesh, but in the Spirit" (Romans 8:9). And again: "For our conversation is in heaven"
(Philippians 3:20).

Therefore, it seems that the generation of the lineage of Seth, as long as it was not
mingled with the offspring of Cain, preserved the norm of its chastity untainted; but
after it fell into concupiscence and joined the cursed offspring of wicked women, it also
began to share in the curse with the corrupted decency of its sober mind. Hence, in the
law it is diligently and carefully commanded to the sons of Israel, not to intermarry with
foreigners, because, it says, “his daughter will seduce your son to follow their gods”
(Deuteronomy 7:4).

Genesis 6:3

And God said, "My Spirit shall not remain in man forever, because he is flesh; and his
days shall be one hundred and twenty years." Saint Jerome, explaining these verses, says,
"It is written in Hebrew: My Spirit shall not judge these men forever, because they are
flesh; that is, because human nature is fragile, I will not condemn them to eternal
torment; but here I will render to them what they deserve. Therefore, it denotes not the
severity, as it is read in our texts, but the clemency of God, while a sinner is punished
here for his crime: hence also an angry God speaks to some: I will not punish your
daughters when they play the harlot, nor your brides when they commit adultery (Hos. IV).
And in another place: I will punish their iniquities with a rod, and their sins with
stripes; nevertheless, I will not take my mercy away from them (Ps. LXXXIX)." Moreover,
lest He seem to be cruel in not giving sinners a place for repentance, He added: "And his
days shall be one hundred and twenty years" (Gen. VI), that is, they will have one hundred
and twenty years to repent; but because they despised repentance, God did not want to wait
for the appointed time, but cutting short the span of twenty years, He brought the flood
in the hundredth year appointed for repentance.

Genesis 6:4

There were giants on the earth in those days. Giants are called men with immense bodies
and excessive power, of which there were also many after the flood, that is, in the times
of Moses or David, who have the name in Greek because, according to the poets’ fables, the
earth bore them. They seem, however, to have been begotten when the descendants of Seth
chose wives from the lineage of Cain because of their beauty against the law of their
dignity. For it follows: [Genesis 6:4] -- After the sons of God entered the daughters of
men, and they bore children, these were the mighty men of old, men of renown. It should be
noted that in this place, for giants, the Hebrew reads 'fallen ones', that is,
'annasilim'; and the sense is easy and clear because they were 'fallen' men on the earth
in those days, that is, adhering to earthly desires, having lost the state of uprightness
devoted to God. The giants, however, are properly named 'Rafaim' in their language. But
sometimes a giant is taken in a good sense, as it is said of the Lord: 'He rejoiced as a
giant to run his course' (Psalm 19:5); but this is for the unique power by which He
transcends the rest of humanity, and accomplished the mystery of the Incarnation with
wondrous power, just as a lion sometimes signifies the Lord, sometimes the devil; but the
devil for pride and ferocity, the Lord for power: although in the Hebrew truth, the
aforementioned verse of the psalm is written thus: 'He rejoiced as a strong man to run his
course.'

Genesis 6:5

But God, seeing that the wickedness of men was great on the earth, and that every thought
of their hearts was only evil continually, regretted that He had made man on the earth. He
is said to have regretted, not because God, like man, truly regrets any of His actions,
whose judgment on all things is as fixed as His foreknowledge is certain; but Scripture
uses such words in order to insinuate itself to us more familiarly, we who are accustomed
to change anything we undertake and transfer it into something else only by repenting:
even though divine providence, for those perceiving with a serene mind, appears to
administer all things with the most certain order. Nevertheless, Scripture fits and adapts
itself to the humble understanding of the slower minds, of whom the far greater number is,
so that it says as if by the repentance of God, those things taken away which begin to
exist, and do not continue as long as they were hoped to last: similar to which is what
follows.

Genesis 6:7

And touched by inner sorrow of the heart, He said, "I will blot out man whom I have
created from the face of the earth, from man to animals, from creeping things to the birds
of the sky; for I regret that I have made them." For God is said to grieve in a human
manner when He considers that the men whom He created cling to a malicious enemy through
sin rather than to Him by living piously, according to Solomon's statement: "A foolish son
is a grief to his father" (Prov. 19:13). And again: "A foolish son is the anger of his
father, and the grief of the mother who bore him" (Prov. 17:25). But that He also
announces the destruction of all earthly and flying creatures expresses the magnitude of
the coming disaster: for He threatens destruction to the irrational creatures as if they,
too, had sinned.

Genesis 6:9

These are the generations of Noah. Noah was a just and perfect man in his generations; he
walked with God. Noah is praised with the same commendation as Enoch, namely that he
followed the footsteps of the divine command with upright steps of good works, and thus,
while the world perished, he was saved in the ark. Noah was just and perfect, not as the
saints are to be perfected in that immortality in which they will be equal to the angels
of God, but as perfect as one can be in this pilgrimage; and therefore it is added, in his
generations, to signify that he was just according to the righteousness of his
generations, namely, those generations in which Seth, Enos, Enoch, and the other holy and
perfect men of that time lived. To these generations, the following text of Holy Scripture
indicates, also belonged his sons Shem and Japheth.

Genesis 6:12

And when God saw that the earth was corrupt: for all flesh had corrupted its way. All
flesh means all humans, according to the prophet's statement: "And all flesh shall see the
salvation of God" (Luke 3:6). For neither birds nor quadrupeds had corrupted their way by
sinning, just as they will not see the Salvation of our God, that is Christ, but all
humans will see.

Genesis 6:13

He said to Noah: The end of all flesh has come before me; the earth is filled with
iniquity because of them, and I will destroy them with the earth. Make yourself an ark of
smoothed wood, etc. The diverse form in the construction of the ark and the imminent flood
contains a mystery. First, as the Lord himself showed by the sudden inundation of the
flood, the unexpected hour of the last judgment is signified: "And as it was, he says, in
the days of Noah, so shall it be in the days of the Son of Man. They were eating and
drinking, marrying and giving in marriage until the day Noah entered the ark. Then the
flood came and destroyed them all" (Matthew 24:38). For the construction of the ark, which
took a hundred years, signifies the entire period of this age, during which the holy
church is also built and brought to its perfect end. There is no doubt that the hundred-
year number signifies perfection, either because it is filled by ten decades, or because
it moves from the left to the right, expressing an action which takes place in this life
as though on the left, but will be consummated in the future life as on the right. But as
the ark was made, and with everything that was to be saved brought into it, the flood came
and took away all that was outside it;

so, when all those who are predestined to eternal life have entered the church, the end of
the world will come and all those found outside the church will perish; and according to
this understanding, the ark clearly signifies the church, Noah signifies the Lord who
builds the church with his saints, and the flood signifies the end of the age or the final
judgment. However, aside from the construction of the ark, even in Noah, because his name
means rest, and he was to give rest or comfort to men, it was prefigured that men would
rest from the works and labors of their hands on the earth, which the Lord cursed, holding
the image of the Lord Savior. For he consoles us through the illumination of his Spirit,
who is therefore called the Paraclete, that is, the comforter. He has rescued us from the
curse of the law, becoming a curse for us. He calls the weary to rest: "Come to me, he
says, all you who labor and are burdened, and I will refresh you. Take my yoke upon you
and learn from me, for I am gentle and humble in heart, and you will find rest for your
souls" (Matthew 11:28). He truly was the just and perfect man through all generations,
that is, in every congregation of saints, as he committed no sin, nor was deceit found in
his mouth.

According to another equally pious and catholic interpretation, the ark signifies the
church, the flood signifies the water of baptism, by which the church itself is washed and
sanctified in all its members, as the apostle Peter explains, saying: "When the patience
of God waited in the days of Noah, while the ark was being prepared, in which a few, that
is, eight souls, were saved through water, which also saves you now, a baptism of similar
fashion, not the removal of dirt from the flesh, but an appeal to God for a clear
conscience, through the resurrection of Jesus Christ" (1 Peter 3:20). That he says we are
saved in baptism through the resurrection of Jesus Christ briefly explains what the number
of eight souls saved through water mystically signifies. For the day of the Lord's
resurrection is indeed the third day from his passion, but the eighth from the day of the
first creation. Some Fathers often interpret the waves of the flood as the trials of this
age, by which the holy church is daily struck but not overcome; rather, by being tested
through these trials, it is more elevated from earthly desires to seek heavenly things.
Whatever is outside it is killed by the same temptations of the world, just as it is said
that multiplying and mightily flooding waters on the surface of the earth lifted the ark
above the land; whatever was outside the ark perished.

This exposition aligns with the parable of the two houses from the Lord, one built on
rock, the other on sand; when equally struck by rain, winds, and floods, the one founded
on the rock of faith was tested by temptations; the one that placed its hope in the
fleeting pleasures of this life, like on sands, was shaken. For what the builder Noah is
to the ark, the foundation rock is to the house of faith; and what the corrupt mind of
giants bent to earth is outside the ark, this is expressed by the sand gathered in the
house of unbelief. Therefore, let the ark signify the church, the flood the font of
baptism by which it is washed, the waves the temptations of the world by which it is
tested, the end in which it is crowned. Moreover, the builder of the ark Noah typically
denotes either the Lord and Savior himself or any devoted ruler of the same holy church.

Genesis 6:14

Make for yourself, he says, an ark of smoothed wood. Not only the humans who were saved in
the ark, but also the animals that entered it together; even the wood of which it was made
mystically announces the faithful of the holy Church. Therefore, the wood of which it was
made is commanded to be smoothed, because whoever is placed in the structure of the Church
by coming to faith must first, being cut off from the root of his former lifestyle through
the instruction or chastisement of those who have preceded in Christ, remove everything of
harmful crookedness and deformity which he finds in himself, and direct his whole mind and
action to the rule of the Catholic faith and truth, so that, in the order of the heavenly
building, he may be fitly and opportunely placed for the creation of a new man in his
proper place and time.

Genesis 6:14

However, for the smoothed wood, the ancient translation used the term squared wood, which
equally refers to the same perfection of the elect. For wherever you turn a square, it
will stand, nor can it be prone to falling in any way. Thus indeed, thus the mind of the
elect remembers to maintain the inviolate state of holy intention, whatever temptations it
may encounter. [Genesis 6:14] -- You shall make little rooms in the ark. All the mansions
in the ark were arranged as receptacles for various animals that were to enter it, and in
the Church there are many orders of institutions according to the diversity of those who
come to the faith. For the same life or manner of living ought not to be that of the
married and the continent, the sinners, and the rulers; and to this one it is said: If you
wish to enter into life, keep the commandments, you shall not kill, you shall not commit
adultery, you shall not steal, you shall not bear false witness (Matthew 19:17), and other
such things. But to another: If you wish to be perfect, go, sell all that you have, and
give to the poor (Ibid., 21). Hence also, concerning the reward itself of eternal
retribution, the Lord says: In my Father's house there are many mansions (John 14:2).
Therefore, there are little rooms in the ark because not all have the same merit in the
Church, nor the same progress in faith, although all are contained within one faith and
washed in the same baptism.

Genesis 6:14

And you shall cover it inside and outside with bitumen, and you shall make it thus.
Bitumen is the hottest and most violent adhesive, whose power is such that the woods which
have been coated with it can neither be eaten by worms, nor can they be dissolved by the
heat of the sun, or the blows of the winds, or the flooding of the waters; whence what
else is mystically understood by bitumen than the constancy of faith? Moreover, the ark is
covered inside and outside with bitumen, and thus it is completely perfected, while both
the thoughts of the elect and their works, so that they may not be overcome or deceived by
the incursions of vices, are fortified by the power of faith in all things.

Genesis 6:15

The length of the ark shall be three hundred cubits, its width fifty cubits, and its
height thirty cubits. The length of the ark signifies the long-suffering patience by which
adversities are bravely endured; the width signifies the breadth of charity, which
embraces even those who inflict adversities; the height signifies the sublimity of hope,
by which the eternal reward in heaven is insinuated. Hence the length of the ark is
commanded to be three hundred cubits, as this number, as we have previously noted, is
represented by the letter T in Greek. This letter is written in the shape of a cross,
because the holy Church, while remaining invincible and steadfast amid adversities,
follows the footsteps of the Lord’s passion, remembering His word where He said: And he
who does not take up his cross and follow me is not worthy of me (Matthew 10:38). The
width extends to fifty cubits, in which number the Holy Spirit is sent, and under the law
universal rest and remission are bestowed upon God’s people because the love of God is
poured into our hearts, not by the merit of our actions but by the Holy Spirit who has
been given to us. And this is rest and remission of our debts, when we love God with all
our heart, all our soul, all our strength, and our neighbor in God as ourselves, and our
adversary for the sake of God. The height is thirty cubits, because this is the only and
unique hope of the elect, that through the observation of the Decalogue, which is
perfected in the love of God and neighbor, they ascend to the contemplation of the Holy
Trinity. For three times ten makes thirty.

Genesis 6:15

There is, however, another memorable mystery in the shape of the ark, which is found to be
formed according to the measure of the human body. For the length of the human body from
the top of the head to the feet is six times the height from one side to the other, and
ten times the height measured from the back to the abdomen, as if you measure a lying man
supine or prone; the length from head to feet is six times as long as the width from right
to left or left to right, and ten times as high from the ground. Therefore, the ark was
made three hundred cubits in length, fifty in width, and thirty in height; and because the
Apostle says of the Church that it is one body and one spirit in Christ, rightly the ark,
which bore the figure of this, was formed in the likeness of the human body, because
Christ Himself, God, and our Lord willed to be incarnated for us and to wash us from sins
and consecrate us through the sacraments of His humanity.

Rightly, He commanded that the ark, in which He decreed to save the remnants of the human
race while the wicked perished, be made in the manner of the human body, just as the
temple which Solomon made for the Lord not only prefigured His Church, but also His flesh
itself, which He took from the Virgin, as He Himself testified when He said to the Jews,
"Destroy this temple, and in three days I will raise it up. The evangelist said this,
meaning the temple of His body (John 2:19). Thus also, the ark, which Noah made in the
form of the human body, held our type, of whom the Apostle said, “Until we all attain to
the unity of the faith and of the knowledge of the Son of God, to mature manhood”
(Ephesians 4:13); and of the Lord Himself, who deigned to gather us into the unity of
faith through the mystery of His Incarnation and to cleanse us from sins by the grace of
the Holy Spirit, which the dove bringing the olive branch to the ark symbolized, and to
save us from the destruction of the perishing world.

Genesis 6:16

You shall make a window in the ark, and you shall finish it to a cubit from above. A
window is commanded to be made in the ark so that, after the rains ceased and the ark
rested, Noah might release a bird through it to ascertain whether the waters had ceased,
or whether the earth had dried or sprouted, so that he also, having opened it, might see
the light of the sky; hence in Hebrew it is aptly translated as having the noon, because
windows are usually illuminated more clearly by the midday sun; which also aptly accords
with spiritual sacraments. For the window, which illuminated the inhabitants of the ark
with the splendor of the midday sun only after the flood had passed, suggests that
knowledge of heavenly mysteries which is more fully revealed to the baptized faithful.
Moreover, the fact that the top of the ark is said to be finished in a cubit indicates
that it had three hundred cubits of length and fifty cubits of width at the bottom;
gradually narrowed at the corners, it was collected into the space of one cubit at the
top, thus becoming shorter and narrower as it rose higher.

And indeed, as far as the necessity of rains and the flood is concerned, no form could
have been given to the ark more appropriate than that the downpour of rains should be
dispersed from the narrow summit of the roof when, the floodgates of heaven having been
opened, the rain fell for such a long time; but this form of the ark also mystically suits
the state of the holy Church. For just as the ark was broader in the lower parts, where it
is believed to have contained animals; it was narrower in the upper parts, where it
contained men and birds until it reached the measure of one cubit at the top; thus the
Church has more carnal than spiritual members, more who are inclined like quadrupeds by
the whole gaze of their mind to desire earthly things than those who, like birds, seek
heavenly things with the wings of virtues; and as the holier each person in it is, the
fewer they are found to be, until they reach the Mediator between God and men, who
appeared as a man among men, yet is above all, God blessed forever.

Genesis 6:16

You shall place the door of the ark on the lower side. This door, through which men and
all the animals to be saved in the ark entered, signifies the unity of faith, without
which no one can enter the Church; for there is one Lord, one faith, one baptism; one God,
which is aptly commanded to be placed on the side of the ark, because it clearly
designates that door, which was opened in the side of the Crucified Lord Savior by the
soldier's lance, from which immediately flowed blood and water: through these sacraments,
each of the faithful is received into the communion of the holy Church as into the insides
of the ark. Moreover, the door of the ark is commanded to be made not only on the side but
also below, so that the humility of either the Lord himself by which he died for us or
ours, without which we cannot be saved, is signified. Also, the door of the ark was made
below and near the ground, so that men or animals to be saved could enter it, and having
entered, immediately ascended to the higher places to their respective seats, because the
Lord, appearing in the depths of this mortality, was wounded for our iniquities, so that
through the sacraments of his wounds, we being redeemed might be led to the heavenly
mansions of virtues in the present and to the heavenly rewards with an invisible
ascension.

This is also well expressed in Solomon's temple, the door by which it was ascended to the
upper parts, concerning which it is thus written: "The entrance of the middle side was on
the right side of the house; which some interpret as stating that the temple had an
entrance from the southern part, which is far from the truth. For if it wanted to be
understood this way, Scripture could briefly say: “And it had an entrance to the South or
to the South. But the temple itself actually had an entrance from the rising of the sun.
What is said: “The entrance of the middle side was on the right part of the house,” the
right part of the house is called the southern part, in whose middle side was the door by
which it was ascended to the upper parts, with the entrance beginning from the eastern
part of the same side, that is, from the very corner, and gradually proceeding to the
upper rooms through the interior of the middle wall; hence it is subsequently added: "And
they ascended by winding stairs to the middle chamber, and from the middle to the third.

Therefore, because the Lord, when he said to the Jews, "Destroy this temple, and in three
days I will raise it up" (John 2:19), was speaking of the temple of his body, the door in
the right side of this temple, is it not evident that it is the very door which was opened
in his right side after the passion, as we said above, through the opening of which we
transition from the present life of the holy Church to the eternal rest of souls in the
future life, in the example of those who entered the right side of the temple and ascended
to the middle chamber by winding stairs. But even after the most blessed rest of souls, we
may ascend to the reception of spiritual bodies, as if from the middle chamber to the
third, from which we may rejoice with God in the perpetual immortality of both, that is,
the soul and the body.

Genesis 6:16

You shall make upper rooms and lower rooms in it. Lower rooms denote a triple roof. For
"stege" in Greek means "roof"; hence ancient interpreters for this word used "tricamerata.
Finally, in the Acts of the Apostles, where a young man, whom Paul the Apostle revived
from death, is said to have fallen from the third roof or upper room, in Greek it is
written that he fell from the "tristego. But upper rooms and lower rooms, as early
translators said, were made two-chambered and three-chambered in the ark, such that in
distinct seats they would house animals of various kinds. Beasts, indeed, as it is
believable, in the lowest parts; clean animals in the higher parts; humans and birds in
the highest. For it is certain that where man sat, there too were the raven and dove, and
consequently other birds too, located near the window, which is believed to have been made
in the highest parts of the ark. For through this window he sent out the aforementioned
birds, to see how the land's face fared; in these roofs as well, various little chambers
were made, as stated above, for the distinction of the same animals or birds, so that some
might not harm others, the more violent not harming the gentler.

It is not in vain that Scripture states upper rooms and lower rooms were made in the ark,
or that it was made two-chambered and three-chambered, when it could have said in one word
that it was arranged in five upper rooms or roofs; but it said it was two-chambered, to
signify that in the Church the circumcised and the uncircumcised, Jews and Greeks, will be
saved. And three-chambered to signify the triple yield of the evangelical seed,
thirtyfold, sixtyfold, hundredfold; so that in the lowest resides marital chastity, above
it widowhood, and above that virginity. Moreover, Origen says that in the lower parts the
ark was made two-chambered, so that the lowest region would receive dung, the second would
be assigned to storing feed; but in the higher parts three-chambered, so that in the first
of these parts would be quarters for beasts, in the second stalls for gentler animals, in
the highest the seat for humans.

Genesis 6:17

Behold, I will bring the waters of a flood upon the earth, to destroy all flesh in which
there is the breath of life under heaven. Everything that is on the earth shall perish,
and I will establish my covenant with you, and you shall enter the ark, you and your sons,
and the rest. The waters of the flood brought upon the earth killed all flesh that was
found outside the ark, but Noah and all that were in the ark were saved. Washing the world
with the water of baptism saves whomever it finds faithfully abiding in the unity of the
holy Church; but those who receive baptism outside the Church from heretics or schismatics
die unless they repent by returning to catholic unity. Likewise, when the time of the
final judgment comes, whoever is found persevering in faith and action in the holy Church
shall be saved eternally; those separated from the Church by faith, action, or both,
perish.

Genesis 6:21

Therefore, you shall take with you of all food that can be eaten, and gather it to
yourself, and it shall be food both for you and for them. And the Lord has abundantly
filled His Church with the nourishment of spiritual life in many ways, so that He might
invite the multitudes of the faithful to the reception of heavenly rewards by the general
precepts of His commandments, and call whomever is more perfect to the higher gifts of the
same everlasting kingdom through the disciplines of stricter observance. But it is usually
asked whether the ark, with the capacity described, could have carried all the animals
said to have entered it along with their food? Origen tries to solve this question with
the geometric cubit, asserting that it was not for nothing that Scripture mentioned that
Moses was learned in all the wisdom of the Egyptians, who loved geometry. He states that
the geometric cubit is equivalent to the value of six of our cubits. If, therefore, we
understand such large cubits, there is no question that the ark had such a capacity as to
contain all these things. But it should be noted that although Moses had learned geometric
cubits, the people for whom he wrote the book were ignorant of such arts, nor did he wish
to deceive them by writing things that they would not understand in truth but that he
alone, with the most skilled Egyptians, could comprehend.

It must also be considered that Moses, when writing about the construction of the
tabernacle, noted cubits of the same kind as those he used for the ark, not of a different
mode. For neither could he place something different in the same work for the same readers
or listeners. If, however, he was also following geometric cubits there, then the
tabernacle was not made thirty cubits long, ten cubits high, and wide, as read, but by
multiplying this number by one and a half, it had one hundred and eighty cubits in length
and sixty in both height and width, thus being much longer and wider than Solomon's
temple, which was only forty cubits in length and twenty cubits in width. And the boards
of the tabernacle itself, which are said to be ten cubits long and a cubit and a half
wide, would have been sixty cubits long and nine cubits wide, larger than would generally
be produced by wood or suited for such a building or easily carried by human hands. The
coverings, which are said to have been thirty cubits long each and four cubits wide, would
have been one hundred and eighty cubits long and twenty-four wide. But Josephus, writing
about the construction of the same tabernacle, also prohibits understanding it in this
way.

He says, "The ark was made, five palms in length, three in width," while Moses in Exodus
wrote that the length of the ark was two and a half cubits and the width a cubit and a
half, which, according to Josephus's testimony, are understood not as geometric but as
ordinary cubits. Thus, regarding Noah's ark, it should be observed that all that happened
within it or in relation to it was full of divine miracles. For if everything were done in
the usual manner of men, how could eight people daily provide food and drink and other
necessities to such a multitude of birds, beasts, and reptiles? Especially when Scripture
does not recount any command from God regarding bringing drink into the ark? How could the
waste and urine of so many creatures not render the place intolerable with stench for the
animals themselves or corrode the floor of the ark, no matter how well it was pitch-
sealed? How could they, remaining in one place for a whole year, neither the birds lose
their ability to fly, nor the quadrupeds their ability to walk? The Lord Himself, who
preserved the ark with all it contained, keeping it incorrupt, and who guided it so that
it did not sink into the sea, but placed it in a location in the mountains where there was
an easy and prompt exit to the land for all the animals within it from the door it had,
also provided how they might be fed and kept safe within the ark.

Nor is it unreasonable to believe, as some assert, that Noah prepared for the animals
about to enter the ark food that would suffice for their daily use, and, having refreshed
each one, they, to signify a mystery—that in the Church all are fed with the food of life
according to the capacity of their nature—remained quiet or even in slumber by divine
command until the day of their exit.

CHAPTER 7

Genesis 7:1

Noah did therefore all that God commanded him, and the Lord said to him: Enter you and all
your household into the ark, etc. Noah did all that God commanded, that is, he built the
ark, and, with chambers arranged, he brought provisions into it for all living creatures.

Genesis 7:2

Of all clean animals, take seven and seven, male and female; but of animals that are not
clean, two and two, male and female; of the birds of the heaven also, seven and seven,
male and female, so that seed might be saved upon the face of all the earth. When he said
seven and seven, he does not mean twice seven in each species, but he wants seven only to
be taken, of which one, which exceeded the pairs, could be offered to God after the flood.
He says seven and seven, because of the many kinds of animals which were to be included in
this number. Similarly, when he said two and two, he does not mean two pairs in any
species of unclean animals, but only two, indicating the male and female. He says two and
two, because in many kinds of animals the same pairs were to be taken; it is easily clear
to everyone that if the matter were only for saving the kind and not for some higher
mystery, a smaller number of animals would suffice to preserve the progeny; now, however,
because not all who undergo the baptismal cleansing in the Church also maintain the purity
of good works, unclean animals enter the ark along with the clean ones. And rightly are
the clean animals contained by the number seven, because the grace of the Spirit is
sevenfold, by which the hearts of the faithful are cleansed and sanctified. The unclean
are contained by the number two, because false Catholics receive the sacraments of the
faith with a double heart, wishing to rejoice here with the world, and to reign in the
future with Christ; of whom James says: That man should not think that he will receive
anything from the Lord, a double-minded man, unstable in all his ways (James 1:7).

Genesis 7:6

Noah did everything the Lord had commanded him, and he was six hundred years old when the
waters of the flood overflowed the earth. And Noah entered the ark, and his sons, his
wife, and his sons’ wives with him, and so on. The age of Noah signifies the perfection of
those who enter the Church and, through faith and actions worthy of faith, reach eternal
joys. For six times a hundred makes six hundred; and the number six, in which the world
was made or formed, not undeservingly signifies the perfection of good action. The number
one hundred, moreover, as we mentioned above, is transferred in digital computation from
the left to the right, and is especially appropriate for those who in the final judgment
will stand on the Judge’s right hand and will hear: Come, blessed of my Father, receive
the kingdom (Matthew 25:34). Therefore, the number one hundred multiplied by six signifies
that perfection of spiritual virtues which is not shown externally for the favor of men,
but fulfilled for the glory of the Creator in the hope of heavenly reward; and justly, the
leader of the ark, in which the state of the Church is expressed, in the time of his age
also signifies the devotion of those who enter thus, that through the merits of good
action they may also deserve to pass to eternal salvation. Although it can also be
properly understood that since the waters of the flood designate the wave of baptism, the
age of Noah then insinuates the perfection to which those who are baptized ought to
strive. When it prefigures the time of the final judgment, the same number of his years
figuratively announces what kind of people will enter everlasting rest with the Lord,
which the name Noah means, that is, those worthy of heavenly entry by the effect of good
work and purity of heart intention.

Genesis 7:10

And when seven days had passed, the waters of the flood inundated the earth. The seventh
day signifies the Sabbath, that is, the rest of future life. Therefore, since the flood
signifies the water of baptism, aptly after seven days from when the ark was made it came,
because we are baptized in the hope of perpetual rest. However, since the waves of
temptations are represented by the waters of the flood, it is also fitting that they come
after seven days, because for the sake of faith in the hope of future goods, the just
suffer persecution from those who prefer earthly goods to heavenly ones, and the temporal
to the everlasting. But indeed, since the flood is compared to the coming of the final
judgment, it also fittingly inundates the earth after seven days, because then all the
elect who have borne the gentle yoke of Christ and the light burden find rest for their
souls.

Genesis 7:11

In the six hundredth year of Noah's life, in the second month, on the seventeenth day of
the month, all the fountains of the great deep were broken up, and the windows of heaven
were opened, and rain fell upon the earth for forty days and forty nights. The months
among the Hebrews are computed only according to the course of the moon from the first to
the first, and their first month, in which the Passover is commanded to be kept, and in
which the world was made, is called Nisan, which we call April. The second is Jair, which
we call May, on whose seventeenth day, that is, when the moon of the same month was the
seventeenth, the flood came, when on that same day Noah entered the ark with all the men,
animals, and birds that were to be saved through it, for this is what follows.

Genesis 7:13

On that day, Noah and Shem and Ham and Japheth, his sons, and his wife, and the three
wives of his sons with them entered the ark. They and every animal according to its kind,
and so on until it says: and all the birds entered the ark with Noah. Therefore, all the
living creatures entered the ark on one and the same day, because Noah did not labor
greatly and for a long time to collect and bring them in or drive them into the ark; but
by divine guidance, they all came willingly in their respective numbers, following him
with his children and wives in order, and each took their own quarters, as if by their own
will, under the guidance of the Lord. This is supported by what is said of the birds: they
entered the ark with Noah, and above generally, and of all that moved on the earth, two by
two they entered the ark with Noah. On that same day, that is, the seventeenth day of the
second month, the following happened.

Genesis 7:16

And the Lord shut him in from outside, and the flood was upon the earth forty days. Now
this is the eighth day since the whole structure of the ark was completed. From which it
is evident that the ark in the great mystery was completed on the tenth day of the same
second month. For the first month, indeed, that ancient one which was collected from the
Hebrews, can aptly represent the people of God. The second month, however, signifies the
people of the New Testament. Hence it is commanded in the law, that whoever either were
defiled by a dead body, or on a long journey, or preoccupied by any other necessity, could
not celebrate Passover in the first month, should do so in this second month, in the blood
of a lamb and with unleavened bread, on the fourteenth day in the evening. By the addition
of this month we are marked, who could not previously celebrate the sacrament of the
Lord's passion with the former people of God, as we were far distant from the communion of
the saints, and defiled, indeed dead in sins; but who, after the sacrament of the Lord's
incarnation being accomplished, came to faith, as it were, in the light of the second
month we celebrate the Lord's Passover.

On the tenth day of this month the ark was completed, for the Lord appearing in the flesh
promised us the tenfold reward of the heavenly kingdom, granting us the ability to fulfill
the Decalogue of the law, through the grace of the Holy Spirit given to us. This grace can
indeed be symbolized by the number of seven days during which, after the ark was made, its
entry and the advent of the flood were awaited, because surely, having received the
promise of the kingdom, which is expressed by the tenfold reward, grace is given to the
faithful by the Spirit, through which they can be united to the members of the holy
Church. We can also correctly understand that the ark was flooded on the seventeenth day
of the month and not before, because each of the faithful first ought to be marked in the
faith with the sealing of true rest and the heavenly tenfold reward, that is, the image of
the eternal king, and thus be admitted into the society of the Church through the washing
of regeneration. Now because of the flood all the fountains of the great abyss were broken
up and the floodgates, that is, the windows of heaven were opened, by the name of the
great abyss the Scripture of the Old Testament is designated, which, long closed by the
veil of the letter, could not open the veins of spiritual understanding to the world, but
now revealed by the Lord, it provides the Church with abundant fountains of saving
knowledge.

The opening of the floodgates of heaven, however, signifies the outpouring of the
evangelical and apostolic preaching, which clearly waters earthly hearts from above.
Therefore, because we are confirmed in the faith of regeneration by the revealed words of
prophecy, and by the open proclamation of the heralds of the New Testament, it is rightly
said that for the making of the flood all the fountains of the great abyss were broken up
and the floodgates of heaven were opened.

Genesis 7:16

But the Lord sealed the ark from the outside, because He always protects His Church, which
rejoices in the washing of sacred baptism, with heavenly defense, so that none of those
whom He has predestined to life may perish in any way, and He protects it, struggling amid
the waves of the world, so that it may not be overwhelmed or submerged by the pressures or
delights of the world. For the Lord sends an angel encamping around those who fear Him,
and He will rescue them. But on the day of judgment, the Lord encloses Noah with the
inhabitants of the ark from the outside, when, with His elect gathered with Him in the
house of His Father, He shuts the door of the kingdom against the entry of the lost,
although late repentant, perpetually, according to that parable in the Gospel of the ten
virgins, where it is said that those who were ready went in with Him to the marriage, and
the door was shut, and so forth. Moreover, it is well said that it rained upon the earth
for forty days and forty nights; for ten taken four times makes forty, because all guilt
of sins, which is committed against the ten precepts of the law, throughout the whole
world, which is contained in four parts, is washed away by the sacrament of heavenly
baptism, whether that guilt pertains to days from the prosperity of things, or to nights
from the adversity of things contracted.

Genesis 7:17

And the waters increased and lifted the ark high above the earth, the waters increased
greatly and filled everything on the surface of the earth. And the waters of baptism and
faith, multiplied throughout the whole world, raise the Church from the desire for earthly
things to the hope and desire for heavenly life; but also from where the tribulations
frequently striking the Church, the more intensely they filled everything, the higher they
compelled her to seek the joys of another life: which is well indicated in sacred history,
when it is said that the Amorite confined the children of Dan, in the mountain, and did
not give them the place to descend to the plains. For the Amorite indeed is interpreted as
Bitter, Dan as Judging or Judgment; and who are signified by the sons of Dan, if not those
who diligently examine all they do, so that it may be right, in the balance of truth, who,
walking by the light of the word of God, swear and decide to keep His judgments of
justice; and who are expressed through the Amorite, if not those who attempt to disturb or
even overthrow the sweetness of the life of the saints with the bitterness of
tribulations? And the Amorite confines the sons of Dan in the mountain, and does not allow
them to descend to the plains, as often such a violent storm of persecutions afflicts the
elect, that they are not permitted to indulge in any time for weak thoughts; but living in
the highest continence, they must devote themselves continually to prayers and fastings
and the meditations of the divine Scriptures, so that by greater exercise of virtues they
may be able to overcome greater struggles of temptations.

Genesis 7:19

Moreover, the ark was carried above the waters, and the waters prevailed exceedingly, and
all the high mountains under the entire heaven were covered. They signify every proud
mountain and those lifting themselves up in the glory of this world: the waters cover
these mountains, but the ark is carried above them, because the torrent of temptations
treads down and sinks the proud and the wicked, but it is overcome by the righteous, who,
with a free course of good work and a keen mind, do not cease to strive toward the harbor
of eternal salvation: which was well prefigured when Peter walked upon the water to the
Lord, for evidently the Church, knocking down the waves of the world, was destined to
reach the tranquility of heavenly life. Likewise, the waters of the flood lift the ark on
high, covering and hiding the mountains, because the sacrament of baptism, by which the
Church is exalted, despises the proud height of the world and shows it to be worthless;
and because we are baptized in the hope of the future rest of souls and the resurrection
of bodies unto eternal life, which carnal wisdom ignores, it is appropriately added:

Genesis 7:20

The water was fifteen cubits higher than the mountains which it covered. Indeed, seven and
eight make fifteen; seven pertains to the rest of souls which is to be after death, since
the Lord certainly rested in the tomb on the seventh Sabbath; but since He rose from the
dead after the Sabbath, that is, on the eighth day, the number eight very rightly
indicates the time of our resurrection. Therefore, the water surpassed the high mountains
by fifteen cubits, that is, seven and eight, because the faith of the Church, sanctified
by the fountain of the saving washing, surpasses in the hope of future rest and
immortality all the arrogance of carnal philosophy, which indeed knows how to subtly
dispute about the creation of the world, but knows nothing to say about the Creator of the
world and the life of the saints that is above the world.

Genesis 7:24

And the waters held sway over the earth for one hundred and fifty days. And this number
pertains to the same mystery as the number fifteen because seventy is derived from seven,
and eighty from eight; combining both numbers, the waters held sway over the earth for one
hundred and fifty days, thus commending and confirming the sacrament of baptism in
consecrating the new man towards upholding the faith in rest and resurrection.

CHAPTER 8

Genesis 8:1

But the Lord remembered Noah, and all the living creatures, and all the cattle that were
with him in the ark, and caused a wind to pass over the earth, and the waters were
diminished. This can be understood in the name of the Vivifying Spirit of God, of which it
is said at the beginning: "And the Spirit of God was moving over the waters" (Genesis
1:2), regarding which there is no doubt that just as then, when the waters were gathered
to one place, making the land dry, so also now, with the waters of the flood taken away,
He once again revealed the face of the earth. This wind can also be called the Spirit,
according to the following from the Psalmist: "He spoke and the stormy wind stood" (Psalm
107:25), by whose frequent blowing the waters are often caused to diminish or to be moved
from their place; hence the passage from Exodus: "And when Moses stretched out his hand
over the sea, the Lord caused it to go back by a strong east wind all night and made the
sea dry land, and the waters were divided" (Exodus 14:21).

Genesis 8:2

And the fountains of the deep were closed, and the windows of heaven, and the rains from
heaven were restrained, and the waters returned from the earth, going and coming, and they
began to decrease after one hundred and fifty days. What is said, that the waters returned
from the earth going and coming, clearly indicates according to the letter that all the
courses of rivers and streams return through the hidden veins of the earth to the matrix
of the abyss, according to Solomon: All the rivers run into the sea, yet the sea does not
overflow; to the place where the rivers go forth, they return so that they may flow again
(Ecclesiastes I, 7). Mystically, however, after one hundred and fifty days, the fountains
of the deep and the windows of heaven are closed, the rains ceasing, the waters return,
because the words of the sacred oracle, after having trained us in the faith and hope of
eternal rest and immortality, will cease to teach us further, because they will have
nothing greater to promise, after having perfected us in the immortal glory of flesh and
spirit and led us to the blessed vision of our Creator. Hence it is well that the book of
Psalms, which is contained in the number of one hundred and fifty, is completed in divine
praise. Indeed, the beginning of blessedness takes its rise from continence and meditation
on the divine law, saying:

Blessed is the man who does not walk in the counsel of the wicked (Psalm I, 1), and the
rest. Near the end, however, it commends the new joys of the future age, saying, and at
the very end consummates all in praise of God: Sing to the Lord a new song, praise in the
assembly of the saints (Psalm CXLIX, 1); thus concluding; Let everything that has breath
praise the Lord (Psalm CL, 6). This hundred and fiftieth psalm is rightfully sung entirely
in praise of God, and completed, because evidently the sum of all our blessedness is in
this, that dwelling in His house we may endlessly praise Him.

Genesis 8:4

And the ark rested in the seventh month, on the twenty-seventh day of the month, upon the
mountains of Armenia. That the ark rested in the seventh month refers symbolically to that
seventh rest about which it has often been spoken, as those who are perfect and who have
the stability of a mind fixed upon God, as if squared, tend toward rest. Well did the ark
come to rest on the twenty-seventh day of the same month, which number according to
arithmetic reasoning is a solid squared trinity. For the number three accords with our
devotion of mind due to the memory by which we recall God, the understanding by which we
know Him, and the will by which we love Him. But for this very trinity to reach a squaring
from a simple and straight line, multiply three by three, and make nine; and for that
squaring to also take height and become solid, again multiply nine by three, and there
will be twenty-seven, that is, you will complete the solid squared trinity number, in
which the ark rested, because the Church in the stability of its mind and action, as if
squared, both expects rest in this life and receives eternal rest in the future. Now it
rested upon the mountains of Armenia, because, renouncing the summit of the world's pomp,
even in this pilgrimage, leading a life, it approaches heavenly joys with the mind.

Genesis 8:5

But the waters went back and decreased until the tenth month. The time of the tenth month
can signify that period during which the saints enter the joys of eternal light with the
Lord. For He also in the Gospel by the name of the denarius, which was to be given to the
laborers of the vineyard, intimates the perception of the same heavenly kingdom. For a
denarius contains ten obols. So the waters go back, which had flooded the ark, and
decrease until the tenth month, because the washing of baptism, where it has fulfilled its
office in each of the faithful, ceases. For no one, if he has sinned, can be cleansed anew
by the same font of sacred baptism; but it sends those already once washed and sanctified
to the hope of heavenly life, when they come and appear before the face of God.

Genesis 8:5

For on the first day of the tenth month, the mountain peaks appeared. The first day of the
tenth month can be understood as the beginning of that eternal life, in which the saints,
even while placed in this life, taste and see that the Lord is good. On this day, the
mountain peaks appear because the more perfectly this is held in their pure hearts, the
more clearly the empty heights of the world, which are inflated in vain, become apparent.

Genesis 8:6

And when forty days had passed, Noah opened the window of the ark, which he had made, and
sent out a raven, etc. We have spoken above about the window of the ark, which, after the
flood has subsided, is opened, indicating the secret mysteries of the heavens, to which
those baptized are especially initiated; but with these same sacraments some are led to
the allurements of the world, others to works of piety; and these indeed are represented
by the raven, those by the dove. The fact that forty days are completed by four tens
indicates not unreasonably the fulfillment of the divine law, which is perfected by the
grace of the gospel. For the law is contained in ten commandments: the doctrine of the
gospel is described in four books, and rightly after the beginning of the tenth month,
after the appearance of the peaks of the mountains, forty days pass, and so Noah, opening
his window, revealed the entry of new light into the ark, because surely Christ revealed
to the faithful the future life they are to receive, laid bare the pride of those who,
placed outside the Church, boast of worldly glory, and also revealed to His faithful that
the precepts of the law should be fulfilled, not by the power of human liberty, but by the
gift of evangelical grace, which they deserve to know, as if the window, newly opened in
the ark, reveals higher gifts of the heavenly homeland, but the same knowledge of heavenly
gifts, as we have said, some use to their ruin, others to salvation; hence it is well said
of the raven sent out from the ark.

Genesis 8:7

He went out and returned, until the waters were dried up from the earth. It does not say
he went out and returned to the ark; but he went out and returned, it says, until the
waters were dried up from the earth, because obviously he was turning here and there with
uncertain flight, now beginning to go away, now returning as if about to enter the ark,
but not really seeking the window he had left, but rather wandering outside until, the
waters being removed, he would find rest and a place for himself outside the ark; his
going out and journey are rightly compared to those who, although initiated and imbued
with heavenly sacraments, do not lay aside the blackness of earthly delight, but rather
love the broad paths of the world more than the confines of ecclesiastical conversation.

Genesis 8:9

He also sent out a dove after him, to see if the waters had ceased upon the face of the
earth; but when she did not find where her foot might rest, she returned to him in the
ark. For the waters were over the whole earth; and he extended his hand, and having caught
her, brought her into the ark. The dove, as we have said, signifies the spiritual and
simple mind of the elect, who, with the window of heavenly contemplation opened to them,
reject all things that revolve in the lower regions the more cautiously, the higher they
see the joys that remain forever. For such persons, like this dove, so despise all worldly
allurements as if flying above them, that they do not care even to touch them with the
last vestiges of their mind, as it is impossible for them to find true rest in this world,
both its adversities and its prosperities being carried away like flowing waters,
wandering and uncertain. Moreover, they strive not only to remain themselves within the
boundaries of the Church, but also, as much as they can, to bring others into it by their
example or exhortation; hence it is rightly added.

Genesis 8:11

But after waiting another seven days, he again sent the dove out of the ark; and it came
back to him in the evening, carrying a fresh olive branch in its mouth. For the olive
branch found outside and brought into the ark by the dove signifies those who receive
baptism outside the Church but are fruitful in the richness of charity and, with a pious
intention, are upright like the greenness of leaves: many of whom, later on, as if at
evening, are called back to the Church by the reconciliation of spiritual men, just as the
dove did well after the seven days when it did not find rest outside itself. For the
number seven of days is mystically adapted to the light of spiritual grace because, after
spiritual men withdraw their minds from carnal desires, they strive to withdraw others as
well, guided by the same spirit of grace. It may also be understood that in the dove,
which brought the olive branch into the ark after the window was opened after the flood,
this is prefigured: that, when the Lord was baptized in the Jordan, the heavens were
opened, and the Holy Spirit descended in the form of a dove upon Him; that, upon each
individual receiving baptism as a child of the Church, the hand of the bishop is laid upon
them through the anointing of the sacred chrism to open to them the gate of the heavenly
kingdom, so that they receive the Holy Spirit.

To this figure aptly corresponds the raven that had gone out before the dove brought in
the olive branch and did not return to the ark, lest prophecy should pass over in silence
or Simon's unbelief, who was indeed baptized in the Church but, before receiving the grace
of the Holy Spirit through the laying on of hands, was cast out from the Church because,
filled with the gall of bitterness, he bore not the innocence of dove-like simplicity but
the raven's blackness in his wicked heart.

Genesis 8:12

Noah then understood that the waters had subsided from the earth, and he waited another
seven days, and sent out the dove, which did not return to him again. The dove, which left
the ark once the waters subsided and did not return, signifies the souls of the saints
departing from this life into the free light of the heavenly homeland, and no longer
returning to earthly way of life: in which very homeland prophecy will cease, knowledge
will be destroyed, tongues will stop, and thus the water of baptism will dry up; but
charity will never fail, through which truth and immutable life will be perpetually
present and praised. And because the gift of heavenly favor is necessary not only to do
good works, but also to attain eternal life after good works, it is fitting that the dove
left not only after seven days to bring back the olive branch to the ark, but also after
another seven days left again to enjoy the free sight of the sun and the new world as it
were. For the grace of God is eternal life in Christ Jesus, and from his fullness we have
all received, grace upon grace, namely the grace of reward for the grace of good actions.

Genesis 8:13

Therefore, in the six hundred and first year, in the first month, on the first day of the
month, the waters were dried from the earth; and Noah, opening the covering of the ark,
looked out and saw that the surface of the ground was dry. The covering of the ark refers
to its uppermost plank, about which it was previously said: "And you shall finish the ark
to within a cubit from the top." In this roof, namely a cubit in length and width, we have
said that the Mediator between God and men is symbolically represented, who willed thus to
be humanly joined to the members of His Church, so as to distinctly transcend it by the
dignity of His dominion and protect it from above in its entirety. However, Noah opened
this roof after the flood had receded, because after the celebration of the sacrament of
baptism, it is necessary for the mysteries from the time of the Lord's Incarnation to be
diligently disclosed by the mouths of teachers to each of the faithful, so that knowing
what He did or taught in the flesh, they might follow His footsteps by imitating them to
the extent of their ability. And it is most fitting that this is said to have occurred on
the first day of the first month after six hundred years, to show the beginning of the new
spiritual life that was to be initiated by the faithful. Indeed, the same month in the law
in which the Passover is commanded to be observed is called the month of new things, due
to the great sacrament of renewing our old life in the passion of Christ.

Genesis 8:14

In the second month, on the twenty-seventh day of the month, the earth was dried. It was
stated above that the surface of the ground was dried up in the beginning of the first
month; and now, in the second month, nearly completed, it is described as dry because then
the ground was dried on the surface with growing grass, so that it could revive and
produce anew the grass that the water had consumed. But now it is dried even inwardly to
such an extent that it could bear the footsteps of those walking on it, and covered with
so many flowering grasses that it was also suitable for the pasturing of animals and
beasts of burden.

Genesis 8:16

God said to Noah, "Go forth from the ark, you and your wife, your sons and your sons'
wives with you; bring out with you all the living creatures that are with you of all
flesh, both birds and animals, and every creeping thing that creeps on the earth, so that
they may abound on the earth, be fruitful and multiply on the earth. So Noah went out,
with his sons and his wife and his sons' wives. In many ways and through many symbols, the
mysteries of Christ's Church are often repeated. Thus, Noah's departure from the ark to a
land purified by the flood, along with those humans and animals he had brought with him,
symbolically corresponds to the time when the faithful, washed in the fountain of baptism,
also go forth to perform good works in public, with Christ as their leader, just as
spiritual Noah, and immediately grow and multiply through the increase of spiritual
virtues. "Go, therefore, into the world," he says, "teach all nations, baptizing them in
the name of the Father and of the Son and of the Holy Spirit" (Matthew 28:19); which is
figuratively to say: bring into the ark all kinds of living creatures to be washed by the
waters; and straightaway, he added: "Teaching them to observe all things whatsoever I have
commanded you" (Ibid., 20), as if to say, in a figurative manner:

And let the creatures that go out of the ark after the flood enter into a renewed face of
the earth, flourishing with new flowers, and there let them multiply and increase. Now,
the fact that they leave the ark on the twenty-seventh day of the month, which is a
perfect cubical number, as we have previously stated, signifies the perfection of faith
consecrated in baptism, which can in no way waver, but remains always invincible and
steadfast against all the snares of the devil. Notably, according to the literal sense,
they were in the ark for a full solar year, entering it on the seventeenth day of the
second month, and emerging after a year on the twenty-seventh day of the same month. For
if today, for example, the moon were the seventeenth over the Calends of April, the next
year on the day before the same Calends, the moon would be the twenty-seventh, having
completed three hundred and sixty-five days, which completes a solar year. Therefore, they
were in the ark for a whole year—that is, until the sun, having traversed the ecliptic
circle, illuminated all regions of the world through its twelve months, just as the water
covering the entire world washed it clean, so by cooperating over the same period of time,
the sun, passing around the whole world, irradiates it with the light of its brightness.
Now, just as the Fountain of Life is figuratively called the Lord, so also the Sun of
Righteousness. He is called the Fountain because he regenerates;

the Sun, because he illuminates us, according to the Psalmist's words: "For with you is
the fountain of life; in your light, we see light" (Psalm 35:10). And for a full solar
year, Noah was in the ark with those living creatures and humans to be saved through the
flood, because the Lord washes his Church throughout the duration of this age, and all
regions of the world, with the waters of the saving laver, and enlightens it with the
grace of his Spirit.

Genesis 8:20

Noah built an altar to the Lord, and taking from all the clean animals and birds, he
offered burnt offerings on the altar. Because he was a just man and truly perfect in his
generations, after surviving such a great calamity, he immediately, upon building the
altar, gave thanks to the Creator, simultaneously petitioning that the world no longer
deserve to be struck by such a plague. And because he prays devoutly and piously, he is
soon deemed worthy of being heard. For it follows:

Genesis 8:21

"And the Lord smelled a sweet savor, and He said to him: I will never again curse the
ground because of humans. It was appropriate that, as a holy man and providing for future
things, just as Abel consecrated the first age of the world by offering sacrifices to God,
Noah would also consecrate the beginning of the second world age. This same act is
remembered to have been done by Abraham and Melchizedek at the beginning of the third age,
and by King David, a patriarch of the fourth age, on the threshing floor of Araunah the
Jebusite. Jesus, the high priest, and Zerubbabel, at the beginning of the fifth age, are
also said to have done this upon restoring the altar which the Chaldeans had destroyed.
All these prefigured the highest King and our true High Priest, who dedicated the entirety
of the sixth age, indeed the beginning of the sixth age, to God with the sacrifice of His
own body and blood on the altar of the holy cross. What is said, that the Lord smelled a
sweet odor from Noah’s offering, does not signify the fragrance that could delight human
nostrils coming from burning sacrifices. It refers instead to the odor of virtues, which
coming from the purest heart of the offerer, ascends to the sight of Divine Majesty. This
is the kind of scent that Isaac, the patriarch, smelled in his son Jacob when he said:

"See, the scent of my son is like the scent of a field that the Lord has blessed" (Genesis
27:27), and of which the Apostle says: "We are the pleasing aroma of Christ to God" (2
Corinthians 2:15). In mystical interpretations, it is appropriate that Noah offers a
sacrifice after the flood, because this is the order of our consecration in Christ: first,
we are washed in the fountain of life, and then we are refreshed at the sacred altar with
the offering of the Lord. Hence the Apostle says: "But you were washed, you were
sanctified, you were justified" (1 Corinthians 6:11). Washed in baptism, sanctified by the
saving sacrifice, justified by good works. In the burnt offerings which were offered to
the Lord from clean animals after the flood, holy martyrs can also be particularly
prefigured. These, after the baptismal washing, maintained the purity of life and even
shed their blood for the Lord. Burnt offerings, known as holocausts, were consumed
entirely by fire and were the sacrifices of which nothing was consumed by the offerers.
This name fittingly applies to martyrs, who merit to glorify God not only in their lives
but also in their deaths. The altar on which these holocausts are offered is the heart of
the elect, built by our Noah, Christ, and infused with the fire of His Spirit, which He
sent to earth and wished vehemently to be kindled. There are many holocausts but one
altar, because the heart and soul of the multitude of believers were one, without any
separation;

as the Apostle says: "Endeavor to keep the unity of the Spirit in the bond of peace"
(Ephesians 4:3). Burnt offerings are offered from all the clean animals and birds,
symbolizing believers from every nation, every kind of people, from every age, who have
attained the palm of martyrdom. If there is believed to be any distinction between clean
animals and clean birds, the animals offered in burnt offerings represent those who from
the common life of the people of God became martyrs; the birds symbolize those who,
accustomed to frequently seeking heavenly things through flights of contemplation, were
additionally crowned by a precious death. Thus, clean and unclean animals and birds exit
the ark cleansed by the flood, but only clean ones are offered in sacrifice to the Lord.
Believers emerge from the baptismal laver with the forgiveness of sins, but many of them
return to the filth of sins afterward. Some persevere firmly in the cleanliness of life
received until the end. Some tend so meticulously to the cleanliness once obtained that
they even lay down their lives for its preservation. Since clean animals and birds entered
the ark by sevens, it is evident that holocausts offered to the Lord came from these
paired survivors. It is fitting that birds and animals in the seventh number are deputed
as offerings to the Lord, symbolizing the grace of the sevenfold Spirit, by whose gift,
believers are given not only the faith in the Lord but also the endurance to suffer for
Him.

Rightly, in animals and birds found in the seventh number and made holocausts, the glory
of virgins can also be signified. Virginity, being an unequal number in that it prefers a
celibate life free from marital union, offers itself as a holocaust to the Lord,
consecrated perfectly to the Creator through the fire of supreme love. Of these, John says
in Revelation: "These are those who did not defile themselves with women; they are
virgins. They follow the Lamb wherever He goes. These were redeemed from among men,
firstfruits to God and the Lamb" (Revelation 14:4). When Noah offers holocausts, the Lord
smells a sweet savor, because God the Father graciously accepts both the passion of
blessed martyrs and the virginal life of believers consecrated and offered through the
grace of Christ.

Genesis 8:21

And he said to him: "I will no longer curse the ground because of man; for the intent and
thought of the human heart are prone to evil from their youth. Therefore, I will never
again strike down every living being as I have done." The Lord promises not to curse the
earth again, nor strike every living being, because humans are so prone to sin that even
if they were punished again by a flood, nonetheless, after it has passed, they would again
involve themselves in vices and crimes. It should be noted that although the intent of the
human heart is said to be prone to evil from youth, from which time the incentives of
carnal desires are naturally generated in us, it does not follow that we first begin to be
subject to sins from the time of puberty, though from then the wantonness of age prompts
us to commit greater deeds. For there is also that divine sentence which says: "A heavy
yoke is upon the children of Adam from the day they come forth from their mother's womb"
(Sirach 40:1), referring to the yoke of the first transgression, because of which we are
all conceived in iniquities and born in sins, although from the onset of youth we
willingly add many more to those burdens with which we involuntarily came into this light
due to the guilt inherited from our father; from all of which we are only freed by the
grace of God through Jesus Christ. Therefore, He says, "I will never again strike down
every living being as I have done; but the extent of this promise of mercy He manifests by
adding:

Genesis 8:22

All the days of the earth, seedtime and harvest, cold and heat, summer and winter, night
and day, shall not cease. For when he had said all the days, he immediately added of the
earth, so that you may understand that during all the days in which the earth will have
its present state, men should be free from the threat of a universal flood; yet the time
will not fail when, ceasing this succession of fleeting events which is carried out
annually, the whole world with its living things will perish by fire, as Peter attests,
who says: For the heavens existed long ago, and the earth was formed out of water and by
means of water by the word of God, by means of which the world that then existed was
deluged with water and perished. But by the same word the present heavens and earth are
stored up for fire, being kept until the day of judgment (2 Peter 3:5). It should be noted
here that the heavens which he says were destroyed by water or will perish by fire are
none other than this turbulent air which is nearest to the earth, from which the birds of
the air are named because they fly in it. For the ethereal or starry heavens are not to be
consumed by fire, just as they were not consumed by water.


COMMENTARY ON GENESIS (CHAPTERS 9–11)
=====================================

COMMENTARY ON GENESIS continued

CHAPTER 9

Genesis 9:1

And God blessed Noah and his sons and said to them: Be fruitful and multiply, and fill the
earth. And the fear of you and the dread of you shall be upon all animals of the earth,
and upon all the birds of the air, with everything that moves upon the ground. All the
fish of the sea are handed over to you, and everything that moves and lives shall be food
for you; just as I gave you green plants, I give you everything. It is clear from the text
that the second age of the world, like the first and the beginnings of others, is blessed
by the Lord. Noah is blessed with his sons, that is, with all those who are born of his
flesh and endowed with faith and obedience, demonstrating truly that they are his sons;
for his progeny is commanded to fill the earth, as is evident that it has come to pass;
for men are said to be a terror to all the animals of the earth and the birds of the air;
for these, together with the fishes, are permitted to be eaten, as they were given herbs
to eat up to the time of the flood. Where it is noted that since their terror and dread is
commanded to be over the animals, certainly it is prohibited from being over men. For to
desire to be feared by an equal is manifestly to be proud contrary to nature;

and yet it is necessary that governors be feared by their subjects when they find that God
is least feared by them. For in that they demand fear from those living perversely, they
dominate not as men, but as animals, because evidently insofar as the subjects are
beastly, insofar they ought also to lie under fear. According to the spiritual
understanding, however, Noah is blessed with his sons, namely our Lord and Savior with the
apostles, whom he also deigned to call sons, saying: Can the wedding guests mourn as long
as the bridegroom is with them (Matt. 9:15). God the Father commanded them to grow and
multiply over the whole world, when the Lord said to his disciples: Go into the whole
world and preach the Gospel to every creature (Mark 16:14), that is, to all nations. For
all the commands of the Lord and Savior are indeed those of the Father. He himself said:
What I speak, therefore, I speak just as the Father has told me (John 12:50). He subjected
all animals that move on the earth, all the birds of the air, and all the fish of the sea
to their dominion when he said: Whatever you bind on earth shall be bound in heaven, and
whatever you loose on earth shall be loosed in heaven (Matt. 18:18).

For animals, birds, and fish represent persons of different dispositions and characters,
all of which after the flood are given as food to Noah's sons, because after the Lord
brought the gift of the saving bath to the world, he wanted this to be administered to all
nations as well, saying to the apostles: Go therefore and teach all nations, baptizing
them in the name of the Father and of the Son and of the Holy Spirit (Matt. 28:19). For
these are given as food to Noah's sons according to what was shown to Peter in a mystical
sheet with all the quadrupeds and reptiles of the earth: Rise, Peter, kill and eat (Acts
10:13); that is, convert the pagans from their wicked way of life by preaching the truth;
and bring them into the members of the Church by initiating them into sacred mysteries;
whence it is rightly added here:

Genesis 9:4

Except that you shall not eat flesh with its blood. For blood rightly denotes carnal
desires and carnal sense. Blood is poured out when one renounces carnal temptations and
thoughts, in which one lived poorly, so that such people can say with the Apostle: Yet I
live, now not I; but Christ lives in me (Gal. II, 29). And again: I conferred not
immediately with flesh and blood (Gal. I, 16): otherwise, whoever begins to incorporate
those persevering in former crimes into the unity of the holy Church by baptizing them, as
if eating beasts given by the Lord with blood, because he receives into society those
whose conscience is still held by their old way of life as if suffocated. They say that
this was the greatest transgression of the giants because they ate flesh with blood; and
therefore the Lord, having destroyed them by the flood, indeed allowed people to eat
flesh, but prohibited them from doing so with blood.

Genesis 9:5

For I will require your lifeblood; from every beast I will require it and from man, from
his fellow man I will require the life of man. Whoever sheds the blood of man, by man
shall his blood be shed. For in a typological sense, lifeblood refers to that vital
essence by which humans are animated, sustained, and live in the flesh through the soul,
just as the hand of beasts typologically refers to the act of devouring by which they kill
a man. For who in sound mind would truly believe that the blood of man pertains to the
substance of the soul? Although the same legislator seems to say more clearly elsewhere:
For the life of every creature is its blood (Leviticus 17:14). Thus it is said in the same
way as it is said And the rock was Christ, not that it was, but that it signified. The law
was not without purpose in wanting to signify the soul through the blood, that is, an
invisible thing through a visible thing, except that blood, diffused through all veins
from the heart itself, predominates in our body more than other fluids, so that wherever a
wound may be inflicted, no other fluid but itself emerges. Thus the soul, which invisibly
prevails over all that we consist of, is better signified by that which visibly prevails
over all that we consist of. It is clear to understand how God seeks the soul of man from
the hand of man, demanding retribution from him who has sinned;

but it can indeed be reasonably asked how it is also required from beasts, which lack
reason, unless perhaps we can understand here the mystery of the future resurrection
intimated to us, when all the bodies of the human race, which have either been consumed by
wild beasts or destroyed in any other way, or corrupted, are restored incorrupt, and all
souls of humans, separated from their bodies by any manner of death, are restored to their
bodies, so that they may obtain either eternal life for their good deeds, or eternal death
for their bad deeds, in judgment with those same bodies. It is aptly added:

Genesis 9:6

Whoever sheds human blood, their blood shall be shed. Many have shed human blood, and
their blood has not been shed. And others have killed a man with poison or by hanging, and
yet when the man is dead, blood is not shed; how then will the Lord shed their blood in
such a man when he who has killed has not shed blood, unless because the blood of man, as
we have said, should be understood to be his vital substance by which he subsists? Whoever
sheds it, that is, whoever kills a man by some kind of death, his blood will be shed
because by sinning he loses eternal life. For the soul that sins will die (Ezekiel 18:20).
Which is similar to what is said to Peter: For all those who take up the sword will perish
by the sword; as if it were openly said: All who unjustly kill a man, and they themselves
perish by killing in the soul. It is fittingly added:

Genesis 9:6

For man was made in the image of God. Therefore, it is a greater crime to kill an innocent
man; because whoever does this not only destroys the work which God made but also corrupts
His image. Therefore God requires the souls of men from beasts or men by whom they were
driven from the body, because He made man in His image in that He intended him to remain
for eternity, and not to perish with the death of the body like the animals; and for the
sake of this sacrament, it is not permitted to eat flesh with blood, so that we may always
be reminded by this command that we were created according to the substance of our soul in
the image of our Creator, and that we should fear corrupting that same image in ourselves
by sinning.

Genesis 9:8–11

God also said to Noah and to his sons with him: Behold, I will establish my covenant with
you, and with your offspring after you, and continuing until he says: Never again shall
all flesh be cut off by the waters of the flood; nor shall there ever again be a flood to
destroy the earth. The meaning of the letter is clear, because the world need no longer
fear the judgment of water, but of fire, and the frequent repetition rebukes and condemns
the heresy of Origen, who presumed to dogmatize the cycles of infinite ages always running
in the same order. Mystically, however, the water of the flood not returning to the earth
signifies that the water of baptism, once received, cannot be repeated; for he who has
been washed does not need to wash again, as the Lord himself testifies (John 13:10), and
those who have been washed once in the waters of tribulations and reached eternal
salvation are no longer to be cleansed in the same waters, but will joyfully sing to their
Redeemer forever: We went through fire and water, and you brought us to a place of
abundance (Psalm 66:12). Nor indeed should the meaning of the saving bath seem contrary to
what is said about the waters of the flood above: Never again will I curse the ground
because of man; or what is said here: Never again will there be a flood to destroy the
earth, since the water of baptism is not accustomed to bring a curse or destruction to our
mind or body, but rather blessing and health; but it is to be understood that the Lord in
baptism in a certain way curses our old conduct, and destroys it when he commands us to
renounce the devil and all his works and pomps; and thus, having been cleansed with a new
confession, we may be worthy to attain the grace of eternal blessing.

Genesis 9:13–15

I will place my bow in the clouds, and it will be a sign of the covenant between me and
the earth; and when I cover the sky with clouds, my bow will appear, and I will remember
my covenant with you and with every living soul that is alive in the flesh, and the waters
will no longer become a flood to destroy all flesh. The bow in the sky, whenever it is
seen even today, reminds us of the divine covenant that the earth will no longer be lost
in a flood; but if it is well considered, it also shows us a sign of future judgment that
will come upon the world by fire. For indeed, it shines with both blue and red color not
without reason, except because the blue color testifies about the waters that have passed,
and the red color testifies about the flames that are to come. Fittingly, the celestial
bow, which they call Iris, is placed as a sign of divine propitiation; for that bow tends
to shine in the clouds, and responds in a somewhat grateful confession to the rays of the
sun that illuminate the dewy darkness. Therefore, Christ is the Sun of righteousness, the
clouds illuminated by Him are the saints, whose names are written in heaven, and the
Psalmist speaks of them: Lord, your mercy is in heaven, and your truth reaches to the
clouds (Psalm 35:6).

And when the bow appears in the clouds, the Lord remembers His promise not to destroy the
earth with a flood, because through the intercessions of the saints, who know how to shine
not by themselves, but through Him, He is propitiated towards the faithful when they lift
up the eyes of their minds to desire heavenly things, and they recognize His glory in the
deeds and words or even the rest of the preceding just ones, as if in His clouds, there
will be a bow in the clouds, and I will see it and remember the eternal covenant that was
made between God and every living soul of all flesh that is upon the earth. It is said in
a human manner that God remembers His covenant when He sees the bow in the clouds, which
by the merits of the saints, glorified and heavenly through His illumination, He spares
and has mercy on our frailty; but He does not newly remember anything since He can never
forget anything. He has been mindful of His covenant forever, but He seems to remember the
covenant He made with us when He extends the help of His protection to those in
tribulation; hence, it is well said in the psalm from the persona of some afflicted
individuals, to whom divine aid seemed delayed: Why do you turn your face away, do you
forget our poverty and our tribulation (Psalm 43:24)?

Genesis 9:20

Noah, a man of the earth, began to cultivate the ground and planted a vineyard, etc. It is
often pleasing to repeat the word of the Lord, which he said to the Jews: "If you believed
Moses, you would perhaps believe me as well, for he wrote about me" (John 5:46). For even
in this reading where Moses, weaving history, writes of Noah and his sons, he figuratively
announces the passion of the Lord and the devotion of the peoples believing in him, as
well as the infidelity of those contradicting the faith. Indeed, Noah cultivating the
ground planted a vineyard, because the Lord, caring for the human race, established the
Synagogue among the Jewish people; of which vineyard the Psalmist also remembers saying:
"You transplanted a vine from Egypt" (Psalm 80:8); and the Lord, speaking in the Gospel to
the Jews, says: "A man planted a vineyard and surrounded it with a fence" (Luke 20:9), and
the rest to the end of the parable, where he says: "What therefore will the lord of the
vineyard do to those tenants? They said: He will put those wretches to a miserable death
and lease the vineyard to other tenants."

Genesis 9:21

And drinking the wine, he became drunk, and he was naked in his tent. The Lord drank wine
when he received the cup of his passion. He was made drunk by drinking when by suffering
for us he reached the utmost extremity of death. He was naked in his tent, when among the
Jewish people, whom he had made his own, and in which he had long been accustomed to dwell
as in his tent, enduring reproaches and mockeries, he ultimately underwent the sentence of
the cross, making manifest to all most openly the truth of the mortal substance which he
had deigned to assume.

Genesis 9:22

When Ham, the father of Canaan, saw that his father's nakedness was uncovered, he told his
two brothers outside. But Shem and Japheth took a cloak, laid it upon their shoulders, and
walking backward, covered their father's nakedness; their faces were turned away, and they
did not see their father's private parts. Ham, who saw his father's nakedness and laughed,
signifies the Jewish people, who, contradicting and incredulous, rather despised the
passion of our Lord and Savior than honored it, rejoicing in their relief at seeing it as
contemptible rather than salvific. He also told his brothers outside what had happened to
their father because through him the secret of the Lord's passion prophesied was made
manifest and somewhat public, reaching the gift of the second generation; hence the
Apostle says: "We preach Christ crucified, a stumbling block to Jews and foolishness to
Gentiles" (1 Corinthians 1:23). Furthermore, the two brothers, the eldest and the
youngest, signify those to whom it was subsequently added: both Jews and Gentiles are
called to Christ, the power of God and the wisdom of God, because the foolishness of God
is wiser than men, and the weakness of God is stronger than men.

Both the eldest and youngest carry the sacrament of the Lord’s past and completed passion
as if it were a single cloak from behind, not looking at their father's nudity because
they do not consent to Christ's killing, but still honoring it with a veil, as if knowing
from whom they were born, so that they could be sons of mercy who were previously sons of
wrath. The middle son, that is, the Jewish people, is called the middle because he neither
held the apostles’ primacy nor was the last to believe among the Gentiles, saw his
father's nakedness because he agreed to Christ's death. It is aptly said of the two
brothers that they covered their father's modesty with their faces turned away, as if
displeased with the deed of the wicked vine; that vine, namely the Jewish nation, is
mystically signified as having degenerated from paternal nobility at the time of the
Lord’s passion and offered vinegar to the thirsting Lord on the cross instead of wine; for
He thirsted for the faith and love of that people, but they, instead of the sweetness of
faith and the fervor of love, gave Him the sharpness of hatred and unbelief.

Genesis 9:24–25

But Noah, awakening from his wine, when he had learned what his younger son had done to
him, said: Cursed be Canaan, a servant of servants shall he be to his brothers. Awakening
from wine, Noah curses his offspring by whom he was mocked; however, he rewards with due
blessing those who honored him as their father; and the Lord, according to the voice of
the psalm (Psalm 3:6), having slept in death and risen immortal, smote all who opposed him
without cause, and shattered the teeth of sinners; but upon his own people he poured the
blessing of eternal salvation. Not only is Canaan subjected to a curse, but also to the
servitude of his brothers. For what else is that nation today, but a certain scribe of
Christians, bearing the law and the prophets as testimony to the affirmation of the
Church, so that we might honor through the sacrament what it announces through the letter.

Genesis 9:26

And he said: Blessed be the Lord God of Shem; let Canaan be his servant. In Shem, the
firstborn son of Noah, we have indicated the primitive Church, gathered from the Israelite
people, and in Japheth, the youngest son, the election of the Gentiles which followed;
whence it is rightly said: [Genesis 9:26] -- Blessed be the Lord God of Shem. For although
He is the God of all nations, yet in a certain special way, even among the Gentiles, He is
called the God of Israel; and how did this come to pass, if not from the blessing of
Japheth? For in the people of the Gentiles, the Church has occupied the world. This is
precisely foretold when it is subsequently said.

Genesis 9:27

May God enlarge Japheth, and let him dwell in the tents of Shem. Indeed, Japheth dwells in
the tents of Shem because in the faith of the patriarchs and prophets, in the prophetic
Scriptures, in the spiritually understood legal sacraments, the Church sojourns on earth.
For we are accustomed to use tents in war or on a journey, and in the tents of the
Israelite people we, who have come to Christ from the Gentiles, dwell, because certainly
as long as we sigh for the heavenly homeland while placed on this path of life, as long as
we fight against the snares of the ancient enemy with Christ as our leader and helper, it
is necessary always to hold on to the sayings and deeds and works of the ancient fathers
as examples of life and profession; so that, protected by their authority, we may more
certainly and securely strive towards the palm of reward with a perfected struggle.
However, it also aligns with the growth of the holy Church, which has filled the whole
world, that the name Japheth, which means ‘Enlargement’ is used; whence Noah, alluding to
this name itself, says: May God enlarge Japheth, that is, may He grant enlargement. It is
fitting, however, that what was said of Shem is repeated of Japheth:

And let Canaan be his servant, because certainly the unbelieving Jews serve both peoples
of believers, although with an impious mind, they provide service for salvation, not only
in that they aid with the authority of the sacred volumes and strengthen in faith, but
also in that they pursue them as far as they are able, because indeed by pursuing on
account of righteousness, they make them higher participants of eternal blessedness, and
even in that their offense of hard-hearted blindness prompts them to give greater thanks
to their Redeemer and illuminator. To this people indeed the name Canaan, which means
‘Commotion,’ most aptly applies. For he cannot say: He set my feet upon a rock, and
directed my steps (Psalm 40:3); but uncertain and wavering, he is always in motion. It
should also be noted according to the literal sense that not in vain is Canaan cursed when
Ham sinned, not he himself but his son, especially when he was neither the firstborn of
Ham but his youngest son. For it is written: The sons of Ham: Cush, Saba, and Mizraim, and
Phut, and Canaan. Indeed, he foresaw equally in spirit that the progeny of Canaan would
sin much more than the rest of the offspring of Ham, and therefore be worthy either to
perish by curse or to groan under subjugation;

which was particularly proven and shown by the wickedness of the Sodomites, who came from
the lineage of Canaan, and by their dreadful retribution, and the extermination or
subjugation of the Canaanites, which they suffered when the Israelite people, descended
from the lineage of Shem, came out of Egypt. For from Cush came the Ethiopians, from
Mizraim the Egyptians, from Phut came the Libyans, which the very names of these same
peoples among the Hebrews still testify today, among whom there is absolutely nothing of
such wickedness or vengeance as Scripture relates about the Sodomites and Canaanites.

Genesis 9:27

God also expanded Japheth, so that he dwelt in the tents of Shem, and that Canaan was his
servant, when the Greeks or Romans, certainly descended from the line of Japheth,
possessed the kingdoms of Asia, in which the descendants of Shem lived, and among other
things made the Canaanites tributary to themselves.

Genesis 9:28

But Noah lived three hundred and fifty years after the flood, and all the days of his life
were nine hundred and fifty years, and he died. As we have taught above, the six hundred
years of Noah's life, after which he entered the ark, signify the perfection of the faith
and profession of those who undergo the sacraments of the Church of heavenly grace and
everlasting reward. Thus also the three hundred and fifty years which he lived after the
flood represent the great perfection of those who, having received the sacraments of life,
faithfully serve the Lord until death. We said that the number three hundred, because it
is marked by the letter tau in Greek (and tau is written in the figure of a cross), most
aptly bears the type of those who know to glory only in the cross of our Lord Jesus
Christ; whence Gideon, with the Lord commanding and helping, defeated the innumerable army
of the Midianites with three hundred men, teaching figuratively that by the faith of the
Lord's cross we would be victorious over the wars against us by this world and our vices.
Moreover, the number fifty, because Scripture teaches that it designates the rest of the
law by figure, which always in the fiftieth year decreed the greatest remission of all
sufferings and the liberation from all services for God's entire people.

Therefore, Noah lived three hundred and fifty years after the flood with a certain grace
of mystery, to signify that we, having received the baptismal washing, should endure
labors for the Lord in hope of the supreme rest and happiness. For he lived three hundred
years to be patient in tribulation; he lived fifty years to be joyful in hope. But since
seven times fifty make three hundred and fifty, and the number seven signifies the grace
of the Holy Spirit, and fifty signifies true rest, which is given to the elect through the
same Spirit, the type aptly corresponds. We can also interpret in this way the mystery of
this number, that he who lives three hundred and fifty years after the flood, symbolizes
the one who, throughout the whole time of received baptism, aided by the spiritual gift,
does not cease to labor for eternal rest in heaven; and he will happily see the death of
the flesh, or rather, he will pass from death to life, which alone is to be called true
life, who completes the course of present life in such a great perfection. Amen.

CHAPTER 10

Genesis 10:1

These are the generations of the sons of Noah: Shem, Ham, and Japheth; and sons were born
to them after the flood. The sons of Japheth: Gomer, and Magog, and Madai, Javan, and
Tubal, and Meshech, and Tiras. The series of Noah’s offspring begins with his youngest son
and is completed in the eldest, which is a familiar expression in the holy scriptures,
mystically signifying that the lesser people of the nations would be preferred in faith
over the greater people of the Jews when Christ came in the flesh. The sons of the sons of
Noah who are mentioned are believed to have been progenitors of various nations who
divided the world among them in such a way that Shem, the firstborn, inherited Asia, and
Ham, the second, Africa, and Japheth, the last, Europe; yet because Asia is much larger in
extent of land than Europe or Libya, the offspring of Ham and Japheth would also hold some
portion in Asia. Thus, seven sons were born to Japheth who took possession of the land in
Asia from the mountains of Amanus and Taurus in Syria, Cilicia’s mountains, up to the
river Tanais. In Europe, up to Gadira, they left names for places and nations, many of
which later changed names, while others remained as they were. Therefore, Gomer are the
Galatians, Magog the Scythians, Madai the Medes, Javan the Ionians, who are also Greeks,
from whom the Ionian Sea is named, Tubal the Iberians, who are also the Spanish named from
the river Ebro, from whom the Celtiberians come, although some suspect them to be
Italians; Meshech are the Cappadocians, where a city among them is still called Mazaca
today, also called Caesarea by Augustus Caesar. Meanwhile, the seventy interpreters
believe Capturim to be the Cappadocians, Tiras the Thracians, whose name has not changed
much.

Genesis 10:3

Furthermore, the sons of Gomer: Ashkenaz, Riphath, and Togarmah. Ashkenaz are the
Sarmatians whom the Greeks call the Medes. Riphath the Paphlagonians, Togarmah the
Phrygians. [Genesis 10:4] -- "The sons of Javan were Elishah, Tarshish, Kittim, and
Dodanim. From the Ionians, that is, the Greeks, are born the Elishah, who are called
Elishites, hence also the fifth language of Greece is called Aeolic, which they call
'penten dialecton.' Josephus assumes Tharsis to be Cilicia, saying that the letter 'h' has
been corruptly omitted in 'Thar' by later generations; hence also their metropolis city is
called Tarsus, glorious in the apostle Paul's time. (Some think that Tharsis, from where
gold was brought to Solomon, refers to the region of India.) Kittim is from Kittim, from
whom to this day the city of Cyprus is named. Dodanim is identified as the Rhodians, for
it is better read as Rodanim, or Rodim, as the Septuagint translators rendered it, and
even our translator placed it in the book of Hebrew names. For the similarity of the
letters Daleth and Resh often causes this error among the Hebrews, so that one is read for
the other. But Rhodes is the largest of the Cyclades, and once the most powerful city in
the Ionian Sea, glorious in naval combat, and a refuge for all merchants because of its
very safe harbor.

Genesis 10:5

From these have divided the islands of the nations into their regions, each according to
his language and family in their nations. 'Let us read the histories of the ancients, and
we shall see almost all islands, and the shores of the whole world, and lands near the
sea, occupied by Greek settlers, who, as we said above, possessed all maritime places from
the Amanus and Taurus mountains to the British Ocean.' And while it is said 'each
according to his language and family in their nations,' it clearly shows that according to
the common opinion, each of the sons of Noah mentioned here, or the grandsons of the sons
of Noah, formed separate nations or families of different languages. For the same
statement, after recounting the descendants of Cham or Shem, also infers concerning the
variety of generations and languages." [Genesis 10:6] -- The sons of Ham: Cush, and
Mizraim, and Phut and Canaan. Cush is today called Ethiopia by the Hebrews, Mizraim is
Egypt, Phut is Libya, from whom even to this day a river in Mauretania is called Phut, and
the whole region around it is called Phutensis. Moreover, Canaan possessed the land which
the Jews subsequently took over by expelling the Canaanites.

Genesis 10:7

The sons of Cush: Seba, and Havilah, and Sabta, and Raamah and Sabteca. Seba from whom
came the Sabeans. As Virgil says: "The incense-bearing branch belongs to the Sabeans. The
air is scented with Sabean frankincense." Havilah from whom came the Getuli, living in the
remote part of Africa adjacent to the desert. Sabta from whom came the Sabtaeni, now
called the Astabori. Raamah and Sabteca gradually lost their ancient names; and what they
are now called is unknown. However, from the vision of Tyre mentioned by Ezekiel, where he
says the merchants of Sheba and Raamah, or as the LXX interpreters said, Regma, were your
traders, it seems that these people also made their nation, and since Sheba is mentioned,
it indicates that its region is neighboring to this province. [Genesis 10:7] -- The sons
of Seba: Raamah and Dedan. This Seba is written with the letter Sin, but above it was
written with Samech, from which we said the Sabeans were named. Therefore, Seba is now
interpreted as Arabia. In the seventieth psalm, where we have "The kings of Arabia and
Sheba will offer gifts" (Psalm 71:10), in Hebrew it is written "The kings of Seba and
Sheba," the first name with Sin and the second with Samech (which is similar to our letter
S). Dedan is a nation of Ethiopia in the western region.

Genesis 10:8

Moreover, Cush begat Nimrod. He began to be mighty on the earth, and he was a mighty
hunter before the Lord. While the progeny of Shem and Japheth remained in the innocence of
a simple life, a cursed offspring was born of the lineage of Ham, who would pervert the
state of human interaction with a new way of living, being lifted up with unique power,
living first by hunting; then, having gathered an army, he endeavored to exercise unusual
tyranny over peoples; and finally, he is read to have had a kingdom and to have built
great cities: which Scripture confirms because he was the first to do so, as it says: He
began to be mighty. He began indeed because he was the first to do it. Moreover, he was
mighty on the earth because, neglecting heavenly matters, in which the just are mighty, he
learned to seek lowly things and place his hope in them.

Genesis 10:9

From him came the proverb: Like Nimrod, a mighty hunter before the Lord. It turned into a
proverb because his deeds were unprecedented in his time; and the phrase before the Lord
was added to magnify the crime, since it was evidently quite reckless and arrogant for a
man on earth to dare live in such a way before the Lord, who looks down from heaven upon
the children of men; whence it is clear that many at that time avoided doing such things
due to fear of divine oversight, although another version has it that Nimrod was a giant
hunter against the Lord. From the ambiguous Greek term, enantion, both can be interpreted.
In fact, in the psalm where we sing let us weep before the Lord who made us (Psalm 95:6),
the word is enantion Kyrion. This also appears in the book of Job, where it is written,
You burst forth into rage against the Lord. The understanding about the giant is thus
evident, that he was a mighty hunter of brute animals, as a powerful man; but because he
was an impious man, he led a proud life against the will of the Creator.

Genesis 10:10

Now the beginning of his kingdom was Babylon and Erech, and Accad, and Calneh, in the land
of Shinar. In the following passages, it is more fully explained how Babylon was made; but
here it is first stated that it is left unmentioned that Nimrod was the builder of that
city and its most proud tower. The beginning of his kingdom was Babylon, either because it
was the first of his cities, founded, or because it was considered the metropolis of his
kingdom due to its size and splendor. "Erech is what is now Edessa, Accad is what is now
Nisibis, a city of Mesopotamia. Calneh is what is now Seleucia, named after King Seleucus,
or certainly what is now also called Ctesiphon. But what is added in the land of Shinar
seems to pertain to all the same four cities. Shinar, indeed, is said to be a plain of
such width that it could easily contain Babylon itself and many other cities. Because
Babylon, with the cities of which it is the capital, designates the proud glory of this
world, which is subject to confusion; for Babel means confusion, aptly the builder of it
figuratively indicates the devil, who is the head of all evils; to whom also the name
Nimrod, which sounds like tyrant, or fugitive, or transgressor, suits well. For he is a
tyrant because, rebelling against the Creator, he strives to obtain the height of divinity
and the kingdom of the world.

He is a fugitive, because, having fallen from heaven and cast out from the society of the
angels who remained in their state, he wretchedly exults too much. He is a transgressor,
because he disdained to obey the will of the Creator, to whom the role of a hunter is not
undeservedly attributed; for he sets traps of his ambushes in the forest of this world,
and hunts men who are clean in nature and wit, like deer and goats, deceiving them for
death: surely opposed to those hunters who seek to catch the souls of men by their
teaching so that they may lead them to eternal life; to whom the Lord speaks, saying,
"Come after me, and I will make you become fishers of men" (Matthew 4:19); whose homeland
for that reason was called Bethsaida, that is, the House of Hunters, because they were to
hunt men for life. Now Nimrod is the son of Cush, which is interpreted as Ethiopian,
because indeed the ancient enemy always arises anew from the dark people of the unfaithful
through the execution of nefarious teaching or operation.

Genesis 10:9

From whom even today remains the proverb, so that it is said: Like Nimrod, a mighty hunter
before the Lord. With those imitating the devil who are on his side, it can very truly be
said, because such people, when they hunt the souls of men either by their word or example
to destruction, follow the deeds of the ancient transgressor and deceiver. [Genesis 10:11]
-- From that land came forth Asshur, and he built Nineveh and the streets of the city.
From that land, from the land of Shinar it is said, from which the empire of the Assyrians
sprang up, who from the name of Ninus the son of Belus founded the great city, which the
Hebrews call Nineveh. Certainly, because the Scripture seems to be silent about where
Asshur was born, from whom the Assyrian race was born, but only from what land he came out
to build Nineveh, or other cities that it mentions, some of the Fathers understood this
Asshur to be the son of Shem, of whom it is read in the following. But whether it was the
same or another Asshur, it is agreed that first in the land was the kingdom of the
Babylonians, second of the Assyrians, whose metropolis was Nineveh, which came forth from
the same land.

Genesis 10:13

But indeed Mizraim begot Ludim, and Anamim, and Lehabim, and Naphtuhim, and Pathrusim, and
Casluhim, from whom came the Philistines and Caphtorim. These seem to be the names of
peoples rather than of individual men, since it was stated clearly even Casluhim from whom
came the Philistines. For all of them end in -im, which is the proper ending of the plural
number in Hebrew in the masculine gender, but also interpreted they signify a plural
number rather than a singular. Now indeed Lehabim are Libyans, Philistines are
Palestinians, Caphtorim are Cappadocians, as we find set according to the opinion of the
Seventy interpreters in the book of the names of the Hebrews. The names of the other
peoples which are now known to us, however, are unknown. But they possessed the land from
Gaza up to the boundaries and limits of Egypt.

Genesis 10:15–18

Canaan became the father of Sidon, his firstborn, Heth, and the Jebusite, the Amorite, the
Girgashite, the Hivite, the Arkite, the Sinite, the Arvadite, the Zemarite, and the
Hamathite. "From Sidon, the firstborn of Canaan, comes the city in Phoenicia called Sidon,
formerly the northern boundary of the Canaanites. The Arkite founded Arca, a town situated
against Tripoli at the foot of Mount Lebanon, near which was another city named Sim, which
was later destroyed by various wars but retained its original name for the site. The
Arvadites possessed Aradus Island, separated by a narrow strait from the Phoenician coast.
This island, situated near Tyre, is today seen as a safe city and across from it lies the
town of Antaradus. Samara is the noble city of Emesa in Syria. Emath, up to our time, is
called by both the Assyrians and Hebrews as it was of old. The Macedonians, who ruled the
East after Alexander, named it Epiphania, and some think it was called Antioch. Indeed,
there were two cities named Emath: one was Great Emath, now called Antioch, and it was
called great to distinguish it from Lesser Emath, which is called Epiphania, where the
eyes of Zedekiah were blinded by Nebuchadnezzar.

Genesis 10:19

And the borders of Canaan extended from Sidon as one enters Gerar, reaching to Gaza, until
one enters Sodom, Gomorrah, Admah, and Zeboiim, as far as Lasha. The ancient translation
has Lyce for Lasha. It is now called Callirhoe, where hot springs flow into the Dead Sea.
Therefore, Sidon was the boundary of the Canaanites to the north, Gerar to the south, Gaza
near Egypt."

Genesis 10:21

From Shem were also born the fathers of all the sons of Heber, the brother of Japheth the
elder. He calls him the brother of Japheth, but does not mention him being the brother of
Ham, because he understands those who are united in the faith of piety to be rightly
called brothers; but he shows that the faithless one, though born of the same parents, is
estranged from the brotherly society of the righteous. However, it seems that by this
sentence it is indicated that although many sons born of Shem begot many peoples, that
progeny specifically followed his faith and piety, which through Heber descended to
Abraham and the Hebrew people; hence they are properly called the fathers of all the sons
of Heber. Finally, alone in the construction of the tower, as Scripture says, the language
of the whole earth remained in the house of Heber, who was at that age, as will be read in
subsequent texts, the original speech of the human race, which the names of the men of the
following age clearly prove to be Hebrew, as is to be believed by merit, because following
the faith of his ancestor Shem with his house, he kept himself immune from the conspiracy
of the arrogant work. Nor was it in vain that Abraham chose to be called a Hebrew; but
because he knew how to imitate the life of this Seth, he wished to have and leave his name
as a nickname to himself and to his descendants for the future.

Genesis 10:22

The sons of Shem: Elam, and Arphaxad, and Lud, and Aram. "These occupied part of Asia from
the Euphrates river to the Indian Ocean. Now, Elam is from whom the Elamites, the chiefs
of Persia, come. Of Assur, it has already been said before, that he founded the city of
Nineveh. Arphaxad, from whom the Chaldeans come. Lud, from whom Lydia. Aram, from whom the
Syrians, whose metropolis is Damascus. For in Hebrew, Syria is called Aram. [Genesis
10:23] -- The sons of Aram: Uz, and Hul, and Gether, and Mash. Uz, the founder of
Trachonitis and Damascus, held the chiefdom between Palestine and Coele-Syria. Hul, from
whom the Armenians come. Gether, from whom the Arcanians, or Carians come. Moreover, Mash,
for whom the Septuagint interpreters said Mosoch, who are called the Maonians." [Genesis
10:24] -- But indeed Arphaxad begat Salah, from whom Heber was born. From this Heber both
Abraham and the people born from him, as we have mentioned before, are surnamed Hebrew.

Genesis 10:25

And there were born to Heber two sons: the name of one was Peleg, because in his days the
earth was divided, and the name of his brother was Joktan. He calls this the division of
the earth, which occurred in the confusion of languages. He named his son Peleg, that is,
Division, to leave a perpetual memory of his devotion to his descendants, because, indeed,
when the languages of the faithless were divided due to their pride, he, by the merit of
his faith, preserved the original language of the human race. [Genesis 10:26] -- Joktan
begot Almodad, and Sheleph, and Hazarmaveth, Jerah, and Hadoram, and Uzal, and Diklah, and
Obal, and Abimael, Sheba, and Ophir, and Havilah, and Jobab. All these are the sons of
Joktan. Jerome testifies that he could not find the later names of these nations. "But
until the present," he says, "because they are far from us, either they are called the
same as at first, or those that have been changed are unknown." We read above that Pishon,
one of the four rivers of paradise, which our people call the Ganges, and it is not
doubted to be in India, surrounds all the land of Havilah; this land seems to have taken
its name from this Havilah. Josephus narrates that he, with his brothers, possessed the
whole region of India called Hiera, but the Chronicles also tell that Solomon's servants
went to Ophir by the Red Sea, and brought from there gold, and almug wood, and precious
stones, which are believed to be from the region of India, and to have taken their name
from Ophir, the son of Joktan.

Genesis 10:26

All these are the sons of Joktan. And their dwelling was from Mesha as you go toward
Sephar, the mountain of the east. We previously said that Shem, the first-born of Noah,
signifies those believing from the ancient people of God, Japheth signifies those
believing from the gentiles; Ham, mocking the nakedness of his father and for this cursed,
insinuates that part of the same people which, as remaining in the middle, neither firstly
with their fellow tribesmen, nor afterwards wanted to be associated with the gentiles in
faith. Therefore, the figures and places of habitation of these are most fittingly
congruent; surely the sons of Eber, who is shown to be predominant among the descendants
of Shem, are said to have extended their habitation from Mesha to the eastern mountain
called Sephar. Now Mesha is a region of India which, when interpreted, is called
Elevation, which signifies not a reprehensible pride, but rather that elevating of the
mind to which the Apostle exhorts us saying: If you have risen with Christ, seek the
things that are above, where Christ is sitting at the right hand of God; set your mind on
things that are above, not on things on the earth (Colossians 3:1). But what is the
eastern mountain, if not that of which Isaiah says: Come, let us go up to the mountain of
the Lord, to the house of the God of Jacob (Isaiah 2:3)?

which is rightly called a mountain because it raises all those climbing up it from the
desire for lowly things to the longing for heavenly things. It is rightly called the
Eastern Mountain, because it reveals the rising of the true light to all those flocking to
it. It is also rightly named Sephar, that is, Book. For it is the book of life, in which
all the treasures of wisdom and knowledge are hidden, in which the names of all the elect
are written. Therefore, the dwelling of the sons of Joktan, who is interpreted as Little
One, was from Mesha, that is, Elevation, going towards the eastern mountain which is
called Book, because all the saints following the humility of the earlier just ones, of
whom it is said: The Lord preserves the simple (Psalm 114:6), at the beginning of a
religious conversation uplift their minds from earthly contagions, so that they may be
deemed worthy to ascend to see the brightness of the eternal Sun, and to be instructed
from the very book of life, which is the Lord Christ, with the pages of eternal wisdom
revealed. Similarly, concerning the sons of Japheth, when it is said, from these the
coastlands of the nations were divided in their lands, does it not most manifestly
indicate by this very name the churches of the gentiles throughout the world, which, like
islands, are continually beaten by the waves of the sea, that is, the swollen and bitter
storms of the world, yet are not overcome;

and now indeed, with the world flattering, they glide as if on gentle waves, now with it
raging, they are struck by the upraised waves of adversities; but in the state of their
faith, they nonetheless endure invincible? But on the other hand, the sons of Ham have the
beginning of their kingdom in Babylon, that is, Confusion, which is in the land of Shinar,
that is, their stench; and this on a plain, because neither do the reprobrates ascend the
mountain of contemplation to seek the higher things, nor do they reach the tranquility of
the intellectual islands, by which they might transcend with higher freedom of spirit the
cares of the passing world; but they rather delight in being carried around in
unrestrained wantonness in earthly desires alone; where indeed a fitting end follows this
beginning, when it is said that the borders of Canaan were from Sidon as you go towards
Gerar as far as Gaza until you enter Sodom and Gomorrah and Admah and Zeboiim as far as
Lasha. For Sidon is called the Hunting of Sorrow, because nothing else ought to be
understood here than that by which the ancient enemy hunts souls to destruction; hence it
is rightly called the Hunting of Sorrow, because all those whom he captures, he subjects
to eternal pains: such a one indeed is Nimrod the giant, who is called a mighty hunter
against the Lord. Concerning Sodom and Gomorrah and the neighboring cities, there is no
doubt that they portend the eternal torments of the impious.

Genesis 10:32

These are the families of Noah according to their peoples and nations. From these were the
nations divided on the earth after the flood. Let the diligent reader review in order the
names of the men or peoples who are said to have been born from the three sons, and they
will be found to number seventy-one: namely, thirteen from Japheth, thirty-one from Ham,
twenty-six from Shem, from whom they are believed to have filled the world with as many
languages and nations, or rather seventy-two, as clearer tradition holds, since there was
one among them from whom afterward two nations and peoples were born; unless perhaps it is
to be understood that there are two Asshurs, who created two peoples: one who, having gone
out from the land of Shinar, built Nineveh, and the other a son of Shem; and thus the
number of seventy-two nations is completed. Neither does it seem irrelevant that the Lord
therefore sent seventy-two disciples to preach, because there were as many nations and
languages to whom the word of preaching was to be committed, just as he first chose twelve
apostles for the same number of tribes of Israel to be called to faith; so afterward he
designated seventy-two teachers to indicate the salvation of all nations, which were
encompassed by the same number.

CHAPTER 11

Genesis 11:1

Now the whole earth had one language and the same words. Because having anticipated saying
that the sons of Noah had divided the earth according to clans, languages, territories,
and nations, it returns to show how humans were separated from each other: where it is
most clear that as long as the human race served its Creator with due humility, it also
harmonized with itself in peaceful charity. But once it raised its neck against its Author
in pride, it was soon justly punished and could not have peace even with itself. How great
the human happiness could have been even after being cast out of paradise, if only they
then wanted to serve their Creator humbly, is testified by the grace of our Lord, the
Creator and Redeemer, who gave the knowledge of all languages to His disciples faithfully
adhering to Him by sending the Spirit from above; thus by the wondrous transformation of
the right hand of the Most High, just as here, through the division of languages due to
pride, the nations were dispersed throughout the world, so there, due to the merit of
humility, the diversity of languages brought together, people collected from every nation
under heaven resonated with one unvarying confession and faith in the praises and
greatness of God; and deservedly so, this city, in which languages were divided and
nations dispersed, is called Babylon, that is, Confusion; the other is called Jerusalem,
that is, Vision of Peace, in which, through the united languages of all nations in the
praise of God, concord was made. But these things later. Meanwhile, let us see the text of
the letter.

Genesis 11:2

And as they journeyed from the east, they found a plain in the land of Shinar and settled
there. It appears from these words that even the first humans held the region of the East;
thus it should be considered the head of the world, not only because the light of the
stars rises from there, but also because the human race first inhabited it. [Genesis 11:3]
-- And one said to his neighbor: Come, let us make bricks and bake them with fire, and
they had bricks for stones and bitumen for mortar. Perhaps, therefore, they used bricks
for stones and bitumen for mortar because in those regions the supply of stones, from
which such a great work could be completed, was lacking; or because they knew that a wall
of bricks could more strongly resist the danger of fires. Bitumen, however, is made from
trees, and it is also made from the earth or waters; whence it is written later about the
land of Sodom. The woodland valley had many bitumen pits; and the Dead Sea is called the
Asphalt Lake in Greek, that is, the Bitumen Lake; because bitumen floating on it is
usually collected, which more clearly suggests that the walls of Babylon were constructed
from it.

Genesis 11:4

And they said: Come, let us build ourselves a city and a tower, whose top may reach
heaven, and let us make a name for ourselves before we are scattered over the face of the
whole earth. When it says whose top, it refers not to the city but to the tower, that is,
the citadel, which they planned to make higher than the other walls in a more elevated
place. Truly, it is amazing with what intention they planned to raise the top of their
tower up to heaven, and yet at the same time claimed they would be divided over the entire
earth; unless they foolishly and most arrogantly thought to divide themselves throughout
the world in such a way that if they should be discontented with earthly habitation, or if
a flood of water again threatened the earth, they might seek the upper regions of the air
or the sky through this tower.

Genesis 11:5

The Lord came down to see the city and the tower which the sons of Adam were building. The
old translation has for the sons of Adam the sons of men, that is, not the sons of God,
but those who, living according to man, deserved to hear from the Lord: "I said, you are
gods, and all of you sons of the Most High; but you will die like men" (Psalm 81:6).
However, God does not move from a place, who is always wholly everywhere; but He is said
to descend when He does something on earth which, done wonderfully beyond the usual course
of nature, shows His presence in some way; nor does He learn by seeing in time, who can
never be ignorant of anything; but He is said to see and know in time, that which He makes
to be seen and known. Therefore, the city was not thus seen as God made it to be seen,
when He showed how much it displeased Him; although it can be understood that God
descended to that city, because His angels had descended, in whom He dwells, so that what
follows: "And He said: Behold, the people is one, and they all have one language," and the
rest, and then added: "Come, let us go down, and there confound their language," might be
a recapitulation, showing how what was said, "the Lord came down," was done; for if He had
already descended, what does "come, let us descend" mean, which is understood to have been
said to the angels, unless because He had descended through the angels, who were
descending in the angels?

Genesis 11:6

Behold, he said, the people are one and they all have one language; and they have begun to
do this, and they will not desist from their thoughts until they complete them in action.
There is a great difference in sinning between those who so despise God's commandments
that they still have among themselves just admirers and worshippers, and those who all
with unanimous consent contradict heavenly commands. There is also a great difference
between those who sin, for example, in their youth, intending to do penance for their
committed sins later in old age, and those who carry no intention of correction for the
evils they do. Therefore, to show here the unanimity of the sinners, the invisible Judge
says: Behold, the people are one and they all have one language; and he adds their
unrepentant intention: They have begun to do this, and they will not desist from their
thoughts until they complete them in action; to whom aptly fits the beginning of the
thirteenth psalm, in which it is said: The fool has said in his heart, There is no God
(Psalm 13:1), that is, Nimrod the contriver of the infamous work; and hence about the
workmen of the doomed city: They are corrupt and have become abominable (ibid.). These
words which we discuss, the internal Judge speaks to the ministers of virtues in an
incomprehensible order to us: His speaking to them is to show His own invisible secrets to
their hearts, so that in the contemplation of truth they read whatever they ought to do;
for what is said as if to those who hear is inspired to those who see; therefore, when God
infused into their hearts the verdict of retribution against human pride, He says:

Genesis 11:7

Come, let us go down and there confuse their language. It is said to those who were
present: Come, because indeed this itself never decreases from divine contemplation, and
it is always to increase in divine contemplation; and never to withdraw from the heart is
always to come by a certain stable motion. To whom he also says: Let us go down and
confuse their language there. Angels ascend in that they see the Creator, angels descend
in that they press the creature lifting itself illicitly with an examination of
strictness. Therefore, to say: Let us go down and confuse their languages, is to show them
in Himself that which is rightly read, and to inspire by the force of the inner vision the
judgments to be displayed to their minds by hidden motions. And well He did not say: Come,
and going down confuse; but let us confuse their language there, showing thus that He
operates through His ministers, so that they are also co-workers of God, as the Apostle
says: For we are God's fellow workers.

Genesis 11:7

He says, let us confuse their language there, so that everyone may not hear the voice of
his neighbor. Justly is the evil intent punished, even to which the effect does not
succeed; because indeed the dominion of command is in the language, pride is condemned
there, so that he who did not wish to understand to obey the command of God was not
understood by a man giving commands.

Genesis 11:9

And so the Lord scattered them from that place over all the earth, and they ceased to
build the city; and therefore it was called Babel, because there the language of the whole
earth was confused. Rightly was the language confused for dispersion, because it had
wickedly conspired in nefarious speech: the power of language was taken from the proud
leaders, so that they could not teach the evils they had begun to their subjects in
contempt of God, and thus the judgment of divine severity was turned into an aid for human
utility, so that by keeping silent they would stop the work which they had perversely
gathered to insist upon: and so with the Lord descending and seeing the city of pride,
Babylon, that is, confusion, it happened to be named: which contrarily, the city of truth
has both the name and the state; for it is called Jerusalem, that is, Vision of Peace, in
which the Lord, seeing the assembly of the faithful and humble in spirit, sent the grace
of the Holy Spirit, who would grant them the knowledge of all languages, with which,
imbued, they would unanimously call all people who were in different languages to the
construction of that same holy city, that is, the Church of Christ; and those who had
humbly listened to the truth would sublimely open their mouths to proclaim the knowledge
of the truth to the whole world.

However, it should be noted that although the Scripture says that having been scattered
through the world, the builders ceased from building the city; it does not say that it was
ceased from being inhabited: from which it should be gathered that, with others descending
and ceasing from structure, Nimrod, the author of the work, remained there with his house
and family, until, from his own offspring, he could rule more greatly and more powerfully
add other cities to his kingdom. For indeed, if I am not mistaken, it cannot otherwise be
understood what was said above about him: But the beginning of his kingdom was Babylon,
and Erech, and Accad, and Calneh in the land of Shinar: although it is said that Ninus or
Semiramis his wife later made the same city of Babylon greater and more august in time;
hence that poet's saying that Semiramis once surrounded the city with baked brick walls;
and especially Nebuchadnezzar accumulating its ornaments from the spoils of Jerusalem:
whence he himself proudly said: Is this not great Babylon that I have built for the house
of the kingdom, in the might of my power, and for the glory of my majesty? Of whose
greatness and decoration Jerome thus narrates: "Babylon was very powerful, and situated in
the plains, it extended sixteen thousand paces from corner to corner of the wall, that is,
it encompasses sixty-three in circumference, as Herodotus relates (Book I), and many
others who wrote Greek histories.

The citadel, that is, its capitol is the tower which was built after the flood, said to
occupy four thousand paces. Orosius in his histories (Book I, chap. 6) similarly mentions
it: This [city], visible from all sides in the plain expanse, most fertile by the nature
of the place, arranged quadrangularly with equal walls in the appearance of a camp, the
strength and magnitude of its walls is scarcely credible in report, that is, fifty cubits
in width, four times as high: moreover, its circumference is four hundred eighty stades,
the wall built with baked bricks and mixed with bitumen, surrounded outside by a wide
ditch that flows like a river. In front of the walls, a hundred bronze gates: the width at
the top of the walls on either side includes the dwellings of the defenders, and spaced in
the middle it accommodates chariots. The houses inside are four stories high, wonderful in
threatening height. But since in the spiritual sense Babylon is the city of the devil,
that is, the entire multitude of reprobate humans, who are the builders of Babylon except
the masters of errors, who either introduce a cult contrary to the truth of divinity, or
attack the known faith of the truth with evil deeds or words?

Genesis 11:1

Now the whole earth had one language and the same words, as long as men remained in the
East: but when they moved from the East, soon because of the words or deeds of pride, they
were separated from each other and were expelled further from their Creator. The region of
the East from which the world is accustomed to receive the light of the stars rightly
signifies Him who said: I am the light of the world; whoever follows me will not walk in
darkness, but will have the light of life (John 8:12): in whom as long as men remain, they
are of one language and the same speech: for there is certainly one confession of faith,
the same purity of action, common charity, and hope of eternal things: for all who
persevere in Christ are enlightened. But those who withdraw from the contemplation of true
light can have neither peace with the Lord nor among themselves: for just as there is one
norm of faith, so there is not one and the same norm of infidelity; but one Lord, one
faith, one baptism, one God, in whom is the salvation of the elect: but there are many
lords of the reprobate, various winding paths of perfidy, various filths of pollution,
various gods of the nations, to whom all the wretched are led to one destruction of
damnation: which the figure of those two cities well signified, when, with tongues divided
in Babylon, no one could recognize the voice of his neighbor. Moreover, in Jerusalem, with
tongues united by the grace of the Holy Spirit, the faithful, even of all foreigners who
had come, were able to understand the voice and all together in one bond of charity and
faith praise the same God and Lord.

Genesis 11:2

Departing from the East, they found a plain in which to dwell, because withdrawing from
the light of righteousness, the reprobate found for themselves the broad ways of the world
in which they might remain with a fickle mind; and this in the stench of carnal vices. For
Shinar, as we have said, is interpreted as their stench: And what is meant by the land of
Shinar, except the rotten lust of carnal slothfulness, in which whoever does not avoid
dwelling, that is, persisting with a secure and fixed intention, soon by the increasing
wickedness, also provoke their neighbors to the injury of the Creator and nefarious acts.
For it follows that one said to his neighbor: Come, let us make bricks, and bake them with
fire. They then inflame one another to make bricks, with which they would build the city
of Nimrod on the plain of Shinar; because indeed, the entire multitude of the impious
serves the devil with filthy, sordid, and earthly works, and they build for him not any
other city than themselves by living wickedly: but on the other hand, the city of
Jerusalem, in which David and Solomon, that is, the strong in hand and peaceful reigns, is
not built of bricks, but of stone: not on a plain, but on a mountain, as its king says to
it: Behold, I will lay your stones in order, and lay your foundations with sapphires (Isa.
LIV, 11). And of which the Prophet says:

Mount Zion, the sides of the north, the city of the great King (Psalm. LXVII, 3): because
evidently the city of the devil consists of the transgressors and tyrants, which the name
Nimrod signifies, that is, the entire multitude of the reprobate, who wander about through
the flowing corruption of the present life. But the Church, indeed, the city of Christ, is
built of living stones, that is, souls strong in faith and action, about which its wise
architect, speaking of its king, said: Coming to him, a living stone, rejected indeed by
men, but chosen and honored by God; you also, as living stones, are being built up (I Pet.
II, 4): and not in the plain of Shinar, but on the holy mountain of the Lord: because the
chosen ones strive not to relax in the weak pleasures of carnal things, but rather to bind
and elevate themselves to higher desires: hence they say our citizenship is in heaven
(Phil. III, 20).

Genesis 11:3

But as they mold clay into bricks, which are usually made with equal square sides, hence
also taking their name, it shows the composition and ornamentation of secular eloquence,
through which the proud city of the devil, either in deceptive philosophy or heretical
craftiness, seems to be raised much for a time; but in the examination of the strict
judge, it will be evident how condemnable and worthy of confusion it is.

Genesis 11:3

They baked the bricks they had made with fire. Indeed, that fire of which it is said: "all
adulterers, their hearts are like an oven" (Hosea 7:4), and about which Isaiah says:
"Behold, all you who kindle a fire, encircled with flames, walk in the light of your fire
and in the flames you have kindled" (Isaiah 50:11). For this fire is indeed the love of
vices and the desire for human favor, with which, once they have been found, the foolish
teachers of the deceived strive to confirm and harden the doctrines of falsehood so much
that they cannot be overcome by any struggle of truth and heavenly doctrine; but
nevertheless, with the army of truth prevailing, as Scripture says, "Fallen, fallen is
Babylon the Great" (Revelation 18:2), with a twofold fall, having been cast down in the
present through the manifestation of truth, and to be condemned in the future by the
judgment of ultimate severity. Of such cities, the Israelite people once made from clay
and brick in Egypt, because even they, not yet educated by the hearing of the law, served
vices and errors, and expressed the form of those in their works, who, still in the
obscure deceptions of unclean spirits, by whose harsh Egyptian commands they were
oppressed, had learned neither faith nor hope of acquiring the heavenly homeland; and thus
they knew only to cling to and be subject to the allurements of this world.

But the bitumen with which the builders of Babylon used in place of mortar, which was
taken from the ground or pits, certainly shows the intention of earthly and base pleasure,
with which the people of this age fortify all their works, as those who, having no hope or
knowledge of heavenly goods, direct themselves to seeking the joys that are in the
heavens, and thus everything they do is carried out for the sake of temporary
gratification or favor: against which it is rightly read that the masons made the temple
of the Lord: indeed, mortar is made from stones burned and turned into ashes, which are
acted upon by fire, so that what were once singly firm and strong become softened with the
addition of whiteness, and, infused with water, are better connected to each other, and
the stones placed in the wall can connect others, themselves too quickly regaining better
firmness, which they seemed to have lost for a short time. Who then are to be understood
by the mortar but those who, being diligently baked in the furnace of temporal
tribulations, have first in themselves changed all the darkness of vices into the
whiteness of virtues, saying to their Creator: "You will wash me and I will be whiter than
snow" (Psalm 51:7); then also strive to whiten their neighbors with their exhortations or
examples and bind each other with the bond of love? Of whom it is rightly said: "Blessed
are the peacemakers, for they shall be called sons of God" (Matthew 5:9);

who the more they are softened, humbled by the flame of tribulations, the stronger they
become in strengthening and maintaining the hearts of their neighbors in tribulations. And
indeed, the temple is built from white stone, as David said to Solomon when he gave him
expenses and showed him the measurements for making the temple: "but also marble from
Paros in abundance he provided" (1 Chronicles 29:2), because indeed the Church of Christ
is gathered from souls chosen for their firmness in faith and brilliant action. Indeed,
marble from the island of Paros is known to be of strong ability and a candid color; but
the builders of Babylon, having no abundance or concern of this material, glue their
bricks with bitumen from pits: because they try to fortify the whiteness of innocence, the
strength of faith, the harmony of brotherhood with the arguments of disputations.

Genesis 11:4

Come, he said, let us build ourselves a city and a tower whose top may reach to heaven.
The wicked teachers make a city for themselves when, having left the heavenly city, whose
architect and builder is God—that is, the holy Church—they gather their own assemblies.
All the reprobates make a city for themselves when, neglecting the protection of God's
commandments, they follow the thoughts and desires of their own hearts in their actions or
words. They build the city of Babylon when they perform works worthy of confusion. They
also make a tower whose top may reach to heaven when, to the injury of their Creator, they
exercise impious tongues; when, according to the voice of the Psalmist, they speak
iniquity against the Most High, when they set their mouth against heaven, which the
heathens do by worshipping many gods, the heretics by polluting the faith of the one God
with errors, the Jews by denying Christ the Son of God, false Catholics by profaning the
true faith with evil deeds or schisms. To all these, the Psalmist's cry to the Lord fits:
Their pride rises always against you (Psalm 73:23), that is, it rises to you in the
remembrance of your just judgment.

But since the pride of the wicked rises to heaven like the top of a cursed tower, it is
right that the Creator of heaven, descending, should destroy the unanimous works of the
wicked, and first offer them this benefit, that not having the capacity to complete what
they began, they may not be condemned more gravely for eternity; then that, having their
harmful conspiracy torn apart and dissension among them, they may do less harm to the
good. This He once did by descending from heaven Himself: this He does daily through His
preachers in the Church: for He confounds the proud languages of the Jews, who, against
the grace of the Gospel which He preached, unanimously rebel, as if all with one lip; and
retarding them from impious conquests, He scattered them over the whole world. He also
precipitates and divides, through Catholic doctors, the tongues of heretics, and,
dissociating them from each other, prevents them from raising the gates of Hell against
His Church. For there is no heresy which is not attacked by other heretics; no sect of
secular philosophy which is not rebutted by other equally foolish philosophical sects;
thus it happens that while the reprobates have confused tongues among themselves, such
that none can understand the voice of his neighbor with the same understanding, they prove
that the name of Babylon, that is, confusion, fits them, and they harm less the vision of
peace in which the Church glories.

For it is evident that the more the wicked teachers or evil workers are separated from
each other in dissenting spirit, the more space they provide for the Church to gather.

Genesis 11:10

These are the generations of Shem. Shem was one hundred years old when he begot Arphaxad,
two years after the flood. After the destruction of the Tower of Babel, Scripture hastens,
by enumerating the generations of the second age of the world (for the first had run until
Noah and the flood), to arrive at Abraham, the patriarch of the third age, indeed of all
nations; through whose faith and obedience the new foundations of the holy city would once
again be laid, and in whose seed the dispersion of nations would return to one confession
and faith in divine worship. But the number one hundred, which is transferred from the
left hand to the right, usually insinuates great perfection whether of good action or of
hope or heavenly life; fittingly Sem, the son of blessing, in the hundredth year of his
life begot a son, whose lineage would come from Heber and reach to Abraham; and Abraham
himself, by the same grace of the sacrament, begot Isaac the son of promise in the
hundredth year of his own age, in whose example we, the children of the promise, as if
placed temporarily on the right side of our judge through hope, expect the blessing of
heavenly life through good works: for the two sons whom Sem begot before the hundredth
year, Elam and Asshur, as read above, placed outside the holy seed and as if retained
still in the left hand, created citizens of the earthly city rather, that is, of this
world.

For one became the father of the Elamites, that is, the Persians, the other the progenitor
of the Assyrians. But a great question according to the literal sense arises for us as to
how Shem can be said to be one hundred years old two years after the flood, when he is
asserted above to be born in the five hundredth year of Noah, and it is read that the
flood came in the six hundredth year of that same Noah. For if he was born in the five
hundredth year of his father, surely when Noah was six hundred years old when the flood
came, he was one hundred years old, and thus two years after the flood, he had one hundred
and two years of age. Therefore, that the number of times does not contradict itself, it
must be understood either that Noah had a little more than five hundred years when Shem
was born, or two less than six hundred when the flood came, or that Shem was one hundred
and two years old when Arphaxad was born. For Scripture is accustomed to speak in such a
way that even if a little remains or is lacking, it still sounds a complete and perfect
number in the count. However, it seems most probable, as my suspicion leads me, that when
Shem was born, Noah had a little more than five hundred years; for indeed Scripture did
not lie in saying that he had five hundred years, even if he had five hundred and two:

for the smaller number is certainly contained within the greater. For Scripture itself
signified that it spoke very freely in that place when it said Noah having five hundred
years begot three sons, Shem, Ham, and Japheth; when it is not in doubt to anyone that one
man cannot beget three sons from one wife in one and the same year: which perhaps sacred
history more diligently took care to explain in this place, by saying Shem was one hundred
years old two years after the flood because it remembered that it noted his year of birth
somewhat negligently.

Genesis 11:11

And Sem lived after he begot Arfaxat five hundred years, and begot sons and daughters.
Nowhere in all this series of generations is it added, as in the age before the flood,
"and he died"; because there was no one in the whole assemblage of those born, of whom it
could be said that he walked with God, as was said of Enoch: "and he was not found, for
God took him" (Gen. 5:24). [Genesis 11:12] -- Moreover, Arfaxat lived thirty-five years
and begot Sale. In this place, the Septuagint interpreters added one generation more than
the Hebrew truth, stating that Arfaxat was one hundred and thirty-five years old when he
begot Cainan, who, when he was one hundred and thirty years old, begot Sale. The
evangelist Luke seems to have followed this translation at this point. However, the Greek
chronographers, having noticed this discrepancy, corrected the series of generations to
the Hebrew authority by removing Cainan; nevertheless, they did not care to amend the
number of years in the generations that they had in common with the Hebrew codices
according to their authority; but following their own authority, they assigned to this
age, which extends from the deluge to Abraham, a total number of years less by one hundred
and thirty than the edition of the seventy, but greater by six hundred and fifty years
than the Hebrew truth.

Genesis 11:14

Sale also lived thirty years and begot Heber. The seventy interpreters have it one hundred
and thirty. [Genesis 11:18] -- But Heber lived thirty-four years and begot Phaleg. The
seventy interpreters have it one hundred and thirty-four. [Genesis 11:18] -- Indeed,
Phaleg lived thirty years and begot Reu. The seventy interpreters have it one hundred and
thirty. [Genesis 11:20] -- Now Reu lived thirty-two years and begot Sarug. The seventy
interpreters have it one hundred and thirty-two. [Genesis 11:22] -- Indeed, Sarug lived
thirty years and begot Nachor. The seventy interpreters have it one hundred and thirty.
[Genesis 11:24] -- Now Nachor lived twenty-nine years and begot Thare. The seventy
interpreters have it seventy-nine. [Genesis 11:26] -- And Terah lived seventy years, and
he begot Abram, Nahor, and Haran. The seventy interpreters in this generation alone do not
differ at all from the Hebrew truth. And up to this point the second age of the world
extends, having according to the Hebrew truth 192 years, according to the seventy
interpreters 1072 years, and according to the chronographers' reckoning 942 years. Thus it
is said that Terah, having lived seventy years, begot Abram, Nahor, and Haran, just as
Noah is narrated to have begotten three sons, when he was five hundred years old before
the flood; since one man from one wife in one year could not have begotten three sons. For
it is understood that when he was seventy years old, he begot Abram, who is now Abraham,
and then his brothers in subsequent time; but Scripture was less concerned to express the
time of their births, since merely noting the time when Abraham was born would signify the
age and could suffice.

Genesis 11:27

These are the generations of Terah. Terah became the father of Abram, Nahor, and Haran.
The house of Terah was one, from which Abraham was born, in which the worship of the one
true God was kept; and, as is credible, in which the Hebrew language alone also remained,
when, as told by Joshua, he himself, like the manifest people of God in Egypt, served
foreign gods in Mesopotamia. The others from the progeny of Heber gradually flowed into
other languages and into other nations, in the same manner as after the flood of waters,
one house of Noah remained to restore the human race. Thus, in the flood of many
superstitions throughout the world, one house of Terah remained, in which the planting of
the city of God was preserved. Finally, just as there, after enumerating the generations
up to Noah along with the number of years, and after expounding the cause of the flood,
before God began to speak to Noah about the construction of the ark, it is said "These are
the generations of Noah"; so also here, after enumerating the generations from Shem, the
son of Noah, up to Abraham, then a notable phrase is similarly put, so that it is said
"These are the generations of Terah. Terah became the father of Abram, Nahor, and Haran."
Indeed, there, the patriarch of the second age of the world was born, here, in the third
age.

Genesis 11:28

Moreover, Aran begot Lot, and Aran died before his father Thare in the land of his birth,
in Ur of the Chaldeans. What is said before Thare may designate both presence and time;
time, evidently, because he died before his father; presence, indeed, because he passed
away before him, that is, in his presence. Finally, some Codices have that he died before
the face of his father Thare. That what is said in Ur of the Chaldeans seems to be the
name of the place where he was buried; whose tomb, as Josephus reports, is shown today,
from which it seems that the same Aran had been of some great excellence or dignity.
Moreover, because among the Hebrews Ur means Fire, they narrate that he was consumed by
the fire of the Chaldeans; because clearly, recognizing the true God with Abraham, his
elder brother, he refused to worship the fire which they worshipped; and thus, both being
cast into the fire by the Chaldeans, he was consumed by the flames; but Abraham, by the
merit of his higher faith, was delivered by the Lord: hence it speaks to him subsequently:
I am the Lord, who brought you out of the fire of the Chaldeans; and on account of this
dissension of Abraham, although he escaped the fire, he could not dwell among the
Chaldeans; but with his kindred, he was transferred by his parent to another land:

with which agree the words of Achior, the leader of all the Moabites and Ammonites, who,
as a renowned man, could not ignore what had happened in the nearby and related people,
indeed from whom he himself had sprung: for speaking of the people of Israel to
Holofernes, the leader of the Assyrian army, he says: This people is from the lineage of
the Chaldeans: they first dwelt in Mesopotamia because they refused to follow the Gods of
their fathers, who were in the land of the Chaldeans. Forsaking therefore the ceremonies
of their fathers, which were among the multitude of gods, they worshiped the one God of
heaven, who also commanded them to leave there and dwell in Haran (Judith 5:6).

Genesis 11:29

Abram and Nachor took wives. The name of Abram's wife was Sarai, and the name of Nachor's
wife was Melcha, the daughter of Aran, the father of Melcha and the father of Jescha. Our
elders say that Jescha is the same as Sarai, the wife of Abraham, since evidently the
brothers Abraham and Nachor had two sisters, the daughters of Aran, as wives. But if this
is so, Aran, their father, cannot be the one who was the younger brother of Abraham and
Nachor, but instead must be another person with the same name. For it is known that
Abraham was only ten years older than his wife Sarai, as he himself said before the Lord:
"Will a son be born to a hundred-year-old man, and will Sarah at ninety years old bear a
child?" (Genesis XVII, 17). And how could his younger brother have a daughter who would be
ten years younger than he, while he himself would be only seven or at most eight years
older than her?

Genesis 11:30

But Sarai was barren and had no children. By the counsel of Divine Providence, it happened
that she was barren in her youth, so that in her old age, by bearing the son of promise,
she might symbolize the holy Church, to whom it is said, "Rejoice, O barren woman who does
not bear" (Galatians IV, 27), and so on. For it was fitting that she, who in the figure of
unique faith and our hope was to bear one son of promise, should give birth to him not in
Chaldea, nor in Mesopotamia, but in the land of promise.

Genesis 11:31

So Thare took Abram his son, and Lot the son of Haran, his son's son, and Sarai his
daughter-in-law, the wife of Abram his son, and brought them out of Ur of the Chaldeans,
to go into the land of Canaan. The old translation has, "he brought them out of the region
of the Chaldeans," which poses no question at all. But as it is said according to the
Hebrew truth, "he brought them out of Ur," that is, out of the fire or burning of the
Chaldeans, it can be rightly understood that he brought them out of that region where fire
was worshipped, instead of saying, "he brought them out of the idolatry of the Chaldeans.
As for the statement "to go into the land of Canaan," and immediately thereafter is added
"they came as far as Haran, and dwelt there, and the days of Thare were two hundred and
five years, and Thare died in Haran," it shows Thare's intention, because he indeed
thought, when he fled from the Chaldeans, to go into the land of Canaan: but when he
reached Haran, and found in it a convenient and safe place for himself and his people from
the pursuit of the Chaldeans, he refrained from further traveling to the land of Canaan,
but remained in the city to which he had come until his death:

so much so that even when his son Abraham and his grandson Lot went out of it at the
command of the Lord, he did not care to move his foot from it. For as it is said there,
that he was two hundred and five years old when he died, it is clear that it happened long
after their departure. Indeed, Abraham, who was born when his father was seventy, was
seventy-five years old when he left Haran, which makes one hundred and forty-five years.
Therefore, at this age of the father he left Haran, namely sixty years before his death.
But the Scripture, by preoccupying Thare’s death before Abraham’s departure, joined his
arrival and residence in Haran, so that thereafter it might have a free space for
narrating about Abraham and Lot. Now Haran is a city of Mesopotamia beyond Edessa, which
is still called Charrae today, noted among the Romans for the death of consul Crassus,
among us notable for the residence of the patriarchs: which also in the book of the holy
Father Tobit is renowned by the hospitality of the archangel Raphael.


COMMENTARY ON GENESIS (CHAPTERS 12–16)
======================================

COMMENTARY ON GENESIS continued

CHAPTER 12

Genesis 12:1–3

And the Lord said to Abram, "Go out from your land, and from your kindred, and from your
father's house to the land that I will show you. And I will make you into a great nation,
and I will bless you, and I will make your name great, and you will be a blessing. For,
speaking distinctly, the Lord mentions land, kindred, and father's house. The land of
Abram must be understood as the region of the Chaldeans from which he had already
departed: his kindred, the family of his brother Nahor, whom he had already left behind:
the father's house, in which he was then dwelling in Haran. How then is it that he is now
commanded to go out from his father's house as well as from the land and kindred from
which he already seemed to have come forth? Unless perhaps it should be understood that he
had left his land and his kindred with his parent with the intention, as we have
previously mentioned, to return to it after reconciling with the Chaldeans in the
following age: he is now commanded by the Lord to turn his mind away from the purpose of
returning to Chaldea, and to take away his mind and body from the habitation of
Mesopotamia as well.

Leaving behind the land in which the city of pride was made, and confused by the judgment
of the Lord, he was to come into the land in which he would receive the grace of the
heavenly blessing and would create a new and better progeny by merit of his faith and
obedience. For what he says, "And I will make you into a great nation," properly pertains
to the people of Israel. For concerning the generation of other nations that were likewise
to arise from him—namely the Ishmaelites, Edomites, and the peoples from Keturah, his
second wife after Sarah—he says in subsequent words to him, "I will make you grow
exceedingly, and I will place you among nations, and in you all the families of the earth
will be blessed. This is a promise of blessing greater and far superior to the former.
That one indeed is earthly, this one is heavenly: because the former signifies the
propagation of carnal Israel, this one of the spiritual. The former pertains to the people
who were born from him according to the flesh; this one to those who are saved in Christ
from all the families of the earth, among whom are indeed those who are born from him
according to the flesh and also wish to imitate his faith's piety. To all these, the
Apostle Paul says, "And if you belong to Christ, then you are Abraham's seed" (Gal. 3:19).

Therefore, what he says, "And in you all the families of the earth will be blessed" is as
if he were saying, "And in your seed all the families of the earth will be blessed. For,
to speak in the words of the Apostle, Mary was already in the loins of Abraham at that
time, from whom Christ was to be born, when these things were said to him. And the
wondrous disposition of heavenly severity and piety: for men gathering for a proud work
deserved to be divided from one another through different languages and kinships. But
leaving that province alone and willingly going into exile at the command of the Lord, he
heard that all the nations divided into various provinces and languages would be gathered
in him by a common blessing. Note indeed that although the world's third age is usually
computed from the birth of Abraham, yet by this special oracle of the Lord to Abraham, the
beginnings of the third age are consecrated according to the sufficiency of the matters
themselves. For at that time, the holy seed was separated from the nations, and the Savior
of all nations, who was to be born from it, was foretold. Until this time, all the
faithful and righteous used to make use of that knowledge of moral life which they either
knew naturally by guidance or drew originally from the doctrine of their parents.

But now the knowledge also of the coming Savior in the flesh, in whom blessing and
salvation were to come to all the holy ones, both those who would precede his incarnation
by being born earlier and to us who believe we can be saved later by the name of the same
Lord Jesus, as Peter says, in the same way as they.

Genesis 12:4

So Abram departed as the Lord had directed him, and Lot went with him. Abram was seventy-
five years old when he left Haran. It is clear from this number of Abraham's years that he
left Haran while his father was still alive, as was explained above. There is no doubt
that the number seventy-five is mystical, since in it he received the promise of divine
blessing and left Isaac, the heir of the same blessing, when he was dying. To speak
briefly, seventy, because it is seven times ten, represents the perfection of good
actions, when we fulfill the commandments of the Decalogue through the grace of the Holy
Spirit, which the prophet describes as sevenfold. To these are added five, so that in all
the senses of our body, we may fulfill the same divine commandments with the help of the
Spirit’s grace. Abram was seventy-five years old when he left Haran at the command or
promise of the Lord and entered the Promised Land; to show that he himself, through the
help of the Spirit, having anathematized the errors of Babylonian conduct, would keep
God’s commandments; and this in all that he did with his body, whether living, hearing,
tasting, or touching, so that there might be nothing in his body that was not enlightened
and aided by the gift of the Spirit to obey the heavenly commands. And he marked that all
his heirs of the promise should live in a similar manner.

It is also to be imitated by all the sons of the promise, among whom we are, that he was
ordered to leave his land, his kindred, and his father’s house. For we depart from our
land when we renounce the pleasures of the flesh; from our kindred, when we strive to
strip ourselves of all the vices with which we were born, as far as is possible for
humans; from our father’s house, when we contend to leave the world itself with its prince
the devil out of love for heavenly life. For we are all born into the world as sons of the
devil because of the guilt of original transgression; but through the grace of
regeneration, we belong to the seed of Abraham and become the sons of God, as our Father
in heaven says to us, that is, to His Church: "Listen, daughter, and see, and incline your
ear, forget your people and your father’s house" (Psalms 45:10). Thus it is well that
Haran, from which Abraham departed, is interpreted as Wrath. Canaan, to whose land he was
invited, is called the Changed or Merchant. Therefore, not only did Abraham and his
brother Lot leave Haran to go to the land of Canaan, but all the elect who are born
through the laver of regeneration certainly depart from Haran and come to the land of
Canaan;

and all the chosen, with the wrath of original sin repudiated in the state of their life
and having abandoned the habit of vices, apply themselves to virtues and labor in the most
blessed commerce of temporal works to attain eternal rewards; they spurn earthly riches to
receive heavenly ones; they disdain the joys of human reign to deserve a share in the
kingdom of God. For this is the land that the Lord promised to show His followers: because
it cannot be discovered by human wisdom how to walk the way of good deeds, but His
guidance must be sought in all things, as the Psalmist says: "You held my right hand, you
guided me according to your will, and took me with glory" (Psalms 73:23-24).

Genesis 12:5

Therefore, Sarai took his wife, and Lot his brother's son, and all the substance that they
had gathered, and the souls that they had made in Haran; and they went forth to go into
the land of Canaan. The phrase "the souls that they had made" is used to mean the children
they had begotten. For in the Scriptures, a man is sometimes indicated by the name of the
soul alone, sometimes by the name of the flesh alone. By "soul," as it is said: "The soul
that sinneth, it shall die" (Ezekiel 18:20); by "flesh," as in the Psalm: "Unto thee shall
all flesh come" (Psalm 65:3), since neither flesh without the soul can come to God, nor
can the soul sin without the flesh, but the whole man is signified by one part. Nor do
those who believe that as the flesh is generated from flesh, so the soul is generated from
the soul have any support from this sentiment: for by the term "soul," as we have said,
the whole man is understood. However, that they made souls, that is, procreated souls in
Haran, should be understood not of Abraham and Lot, but of their household and servants:
for the sacred history following this testifies that the patriarchs themselves still
remained without children.

Genesis 12:6

And when they had come to it, Abram passed through the land to the place at Shechem, to
the oak of Moreh. At that time the Canaanites were in the land. Then the Lord appeared to
Abram and said, “To your offspring I will give this land. So he built an altar there to
the Lord, who had appeared to him. It is read above that while Abram was still living in
Haran, the Lord spoke to him, promising manifold blessings, commanding him to leave there
and come into the land that He would show him. When he did this and willingly obeyed the
divine commands, he was immediately deemed worthy of greater grace from God, so that not
only would he enjoy His speech, as before, but also merit His vision. When, through the
same divine vision and speech, he knew that this was the land promised to him for
possession, he quickly, as a man devoted to God, built an altar there to dedicate and
consecrate it for offering sacrifices to Him. But because sacred history is full of
mystical types, it should be noted that the Lord’s appearance and the erection of the
altar are recorded as having taken place at Shechem and at the oak of Moreh. What
illustrious valley, if not humility, is figuratively understood? When called by the Lord
from the labors and burdens of this world, we must have humility as the first among
virtues, as He Himself says:

"Learn from me, for I am gentle and lowly in heart, and you will find rest for your souls.
For my yoke is easy, and my burden is light" (Matthew 11:29). The place Shechem mystically
fits this bearing of the burden because it translates into shoulders in Latin, for it is
necessary that with the humility of mind we take up the burdens of good works to be
carried. When we diligently strive to do this, we will immediately merit the grace of the
Lord's visitation and consolation, so that we may gradually be able to ascend to higher
degrees of virtues. Hence rightly, about the advancements of Abram’s journeys, which
signify the progression of good works, it is added:

Genesis 12:8

And thence, crossing to the mountain that was east of Bethel, he pitched his tent there,
having Bethel on the west and Ai on the east. He also built an altar there to the Lord and
called on His name. Indeed, after the valley, he ascended to the mountains, for through
the humility of self-despair we must ascend to the loftiness of devout action dedicated to
God. And there too, as in the valley, he built an altar to the Lord and called on His
name, because both to be humbled in the sight of the Lord and to perform sublime works of
virtue are gifts of divine favor; for both we must offer praises of thanks to Him. And
because there should always be progress in virtues towards higher things, it is aptly
added: [Genesis 12:9] -- And Abram journeyed, going and still progressing towards the
south. The southern region, from where the sun is accustomed to shine more ardently upon
the world, mystically demonstrates the fervor of love by which the hearts of the elect,
lest they become sluggish in the appetite and desires for lowly things, are always
inflamed by the Sun of righteousness shining from above, namely Christ. Thus Abraham,
desiring to see and know the land he was to receive as a possession, indeed proceeded in
human curiosity, going and still progressing towards the south: but in mystical
significance, he showed that he, ascending from strength to strength, and like all the
elect, always made progress in divine love until he is granted to see the God of gods in
Zion.

Genesis 12:10

Now there was a famine in the land, and Abram went down to Egypt to sojourn there. After
receiving the promises of blessing, after entering the land of promise, after building an
altar to the Lord there, after invoking His name, Abraham is tested by famine, and such a
great famine that he left the land which he had received in promise as soon as he saw and
visited it. But Isaac and Jacob, and his sons, also left the same land of promise, driven
by similar necessity. As the Psalmist sings, they passed from nation to nation and from
one kingdom to another people (Psalm 105:13). This was believed to have happened not by
chance, but by divine providence, so that both they and all the heirs of the same promise
would understand that they received the gifts of divine blessing in such a way that in
this life they would endure labor and temporal affliction, but in the future, they would
expect everlasting rest and happiness. This was also to illustrate that the land of Canaan
was promised to Abraham and his seed in such a way that it signified more the inheritance
of the heavenly fatherland, of which it is written: "The righteous shall inherit the land
and dwell upon it forever" (Psalm 37:29). This is clearly not said about the land of this
world, which is common to both the righteous and the wicked, since it is narrated that it
will be possessed forever by the righteous alone.

Therefore, the land of Canaan is promised to Abraham and his seed, and after the long toil
of Egyptian servitude, it is restored by Joshua as a leader, to mystically suggest that
the heavenly fatherland promised to us will be restored through Jesus Christ our Lord
after the affliction of present exile. But even in that land of Canaan, the children of
the promise never ceased laboring or fighting against enemies, so they would understand,
as we have said, that they should seek another fatherland beyond this one, where they will
truly enjoy heavenly blessing and eternal rest. This divine providence also aligns with
the fact that Abraham, while sojourning in Egypt, was endangered because of his wife; but
he was helped by divine protection so that he would not be harmed, thus making it clear
that not only general worldly evils, such as famine, disease, and captivity, would just
men endure along with the reprobates in this life, but they would also suffer specific
tribulations from the reprobates themselves, from which they would receive rewards in the
future unknown to the reprobates. It follows.

Genesis 12:11–18

And when he was about to enter Egypt, he said to Sarai his wife: "I know that you are a
beautiful woman, and that when the Egyptians see you, they will say that you are his wife,
and they will kill me and keep you alive: therefore, please say that you are my sister, so
that it may go well with me because of you," and so on until it was said, "The Lord,
however, struck Pharaoh with great plagues and his house because of Sarai, Abram's wife;
and Pharaoh called Abram and said to him: What is this you have done to me? Why did you
not tell me that she was your wife? Why did you say she was your sister, so that I took
her as my wife? Abraham did not lie because he said his wife was his sister, for she was
also that, being a close relative; likewise Lot was called his brother, though he was his
brother's son. Thus, he concealed that she was his wife but did not deny that she was his
sister, entrusting the defense of his wife’s chastity to God and avoiding human deceit as
a man, since if he did not avoid danger as much as he could, he would tempt God rather
than hope in Him. Indeed, what Abraham trusted in the Lord came to pass, for Pharaoh, the
king of Egypt, who had taken her as his wife, being gravely afflicted, returned her to her
husband.

It is therefore far from us to believe that she was defiled by another’s embrace, for it
is much more credible that Pharaoh was not permitted to do this because of great
afflictions. It can also be said that, according to the book of Esther, wherever any woman
who pleased the king was prepared for him, she was anointed with myrrh oil for six months,
and for another six months used various ointments and perfumes, and only then entered the
king. It could be that after Sarai pleased the king, and while she was being prepared to
enter him for a year, and Pharaoh had given many gifts to Abraham, and Pharaoh was
afterwards struck by the Lord, she still remained untouched by his embrace.

CHAPTER 13

Genesis 13:1

Abram went up therefore from Egypt, he and his wife, and all that he had, and Lot with
him, to the southern region. He does not mean the southern region of Egypt, but of the
promised land: for indeed he did not travel southward from Egypt, which whoever does, goes
farther from the promised land: but leaving all of Egypt, part of which he had visited, he
first ascended to the southern region of the promised land, which was nearest. It should
also be noted according to the letter that Abraham is remembered as having previously
descended into Egypt, and now ascending from Egypt, because certainly the land of Egypt is
considered inferior not only to the land of Canaan but also to other regions of the world,
just as conversely the region of the Scythians is said to be elevated higher than other
parts of the earth: which can be easily inferred from the courses of the rivers flowing
into it from elsewhere and flowing out from it. It fits however most aptly with the
typical senses that the land of Canaan should be higher than Egypt, because this indeed
represents the promise of the heavenly homeland, while that signifies the oppressions and
labors of present life. For this the Lord both promised and gave as an inheritance to his
people Israel:

but in that land both Abraham encountered peril, though protected immediately by the Lord,
and his progeny were for a long time oppressed by a severe servitude, although they
themselves were at last miraculously redeemed and led out from there. Therefore the land
of promise is higher than the boundaries of Egypt, although situated nearby, because even
if the just and the reprobate appear to live a common life outwardly in this age, yet with
the great sublimity of a devoted mind, the citizens of heaven surpass all the lovers of
this world. Therefore what is said about Abraham that he went up from Egypt, and came with
all his own to the southern region, signifies typically that he himself while living in
the flesh, and all the elect, that is the children of the same promise, thus for a time
turn their thoughts to caring for bodily necessities in the lowest things, so that soon,
having fulfilled the same care of the body, they may recall the whole intention of the
mind to contemplate the things that are above, and seek to be renewed by the fervor of
love and the light of heavenly grace from the Sun of righteousness: for this is mystically
to go up from Egypt to the southern region, after fulfilling the necessities of the flesh,
to ask diligently from the Lord for progress in the light of the heavenly and of charity.
For with such a desire and purpose of mind it is no doubt that we make our journey to the
heavenly homeland:

whence it is aptly added.

Genesis 13:3

And he returned by the way he had come from Bethel in the south. For by the south, we
indeed tend towards Bethel through the light of heavenly knowledge, and through the
inspiration of intimate love, we hasten by frequent steps of good works to the entrance of
the house of God, which Bethel signifies; namely, that house which, as the Apostle says,
is not made with hands, but is eternal in the heavens (II Cor. V, 1), which the Prophet
desired to see, when he said: Lord, I have loved the beauty of your house, and the place
of the tabernacle of your glory (Psalm XXVI, 8).

Genesis 13:3

To the place where he had previously pitched his tent between Bethel and Ai: at the place
of the altar which he had made formerly, and he called upon the name of the Lord. It is
noteworthy that blessed Abraham, progressing in his chosen journey, is said to have
returned from Bethel either from the south or through the south, yet it is not added that
he entered the same city; but he is said to have reached the area between this place and
Ai, and there he invoked the Lord. This place of prayer is mentioned to be situated on a
mountain, because obviously, the elect, still restrained by the bond of flesh and set in
the progress of virtues, strive with the whole intention of their mind to reach the house
of heavenly habitation, hasten to it with continuous steps of good works; but they cannot
yet enter it, nor can they see its King and citizens in their beauty: however, between the
acceptance of faith by which they are consecrated to the Lord, and the entrance to the
kingdom in which they desire to see Him, they climb the height of good action as a peak of
a lofty mountain. For Ai indeed, or Aggai, as the ancient translators rendered the name of
that city, is interpreted as Question or Festival: which name, evidently, most fittingly
suits the time when each of the faithful is consecrated to the Lord with the saving
sacraments: about which the Apostle admonishes saying:

Do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption
(Eph. 4:30). For what great festivity of mind it is to be redeemed from the power of
darkness, and by the illumination of the Holy Spirit to be made a seal of the true King?
Which city of invincible faith can also rightly be called Question: for by this the elect
have learned either to seek the Lord from whom they have strayed farther away, or the Lord
Himself, as a good shepherd, has shown Himself to have sought them as His sheep, according
to what He says: The Son of man came to seek and to save the lost (Luke 19:10). Moreover,
the saints build on the aforementioned mountain of good conversation an altar to the Lord,
nothing else surely than their body and soul, in which they also invoke His name, knowing
that without the help of His name they could neither begin the path of righteousness, nor
complete the course of a good intention. We have thus carefully explicated these things
about the place of Abraham's altar, lest anyone might think that blessed Moses, out of
mere interest in the history rather than with a view to spiritual understanding, wanted to
describe so diligently the place of his tent and altar or his repeated prayer.

Where it is also noteworthy that Abraham is not described to have made an altar or invoked
the Lord in Egypt, nor in Chaldea, nor in Haran, but solely in the land of Canaan, which
he received in promise: because evidently, only within the unity of the Catholic faith,
only in the hope of the heavenly promise, can we accomplish perfect works and offer vows
worthy of God. Bethel itself, which was formerly called Luz, was named Bethel by Jacob,
when, sleeping there, he saw heavenly miracles and hosts; the city, like Ai, is located
approximately twelve miles from Jerusalem for those traveling to Neapolis.

Genesis 13:5–9

But Lot also, who was with Abram, had flocks of sheep, and herds, and tents; nor could the
land bear them so that they might dwell together: for their substance was great, and they
could not dwell together: hence there was a quarrel between the herdsmen of Abram's flocks
and Lot's, and it is detailed how Lot departed from Abraham with their love preserved,
preferring to separate physically from his dearest and most holy brother rather than to
remain with him amidst scandals and disputes, which were troubling the weak ones; yet he
in no way let his bodily separation from him separate him from the deepest love of his
mind, as the following sacred history most clearly proves: where having been captured by
enemies, he saved him with all his might with his men, and rightly so because Lot himself
did not at all alter the course of virtue and faith, which he had been accustomed to
practice with his elder brother, even living apart.

Genesis 13:10

Therefore, Lot, having lifted up his eyes, saw all the region around Jordan, which was all
watered before the Lord destroyed Sodom and Gomorrah, like the paradise of the Lord and
like Egypt as you go towards Zoar. And Lot chose for himself the region around Jordan and
moved eastward; and the rest up to the point where it says: but the men of Sodom were
wicked and great sinners before the Lord. He praises the fertility of the land and at the
same time notes the impiety of the inhabitants, so that they may be understood to be
deserving of greater damnation, for they turned the greatest gifts of God not to the fruit
of piety but to the increase of luxury: where also it is silently added to the praises of
blessed Lot, because in that land, living among those natives, neither the wealth of the
rich soil nor the example of the inhabitants could in any way corrupt the integrity of his
purity. However, concerning which sins the Sodomites were subject to, except for that
abominable one which Scripture mentions later, the prophet Ezekiel sufficiently explains,
speaking to Jerusalem: Behold, this was the iniquity of your sister Sodom: pride, fulness
of bread, and abundance, and idleness were in her and in her daughters; and they did not
strengthen the hand of the poor and needy, and they were haughty and committed abomination
before me (Ezekiel 16:49).

From all these, blessed Lot was free, as testified by the sacred history, which declares
that he received the angels as guests and that through them he was rescued from the
perishing impious ones; and the judgment of blessed Peter the apostle proves, where it is
said: And righteous Lot, who was oppressed by the filthy conduct of the wicked, was
delivered (2 Peter 2:7). For he was righteous by sight and hearing, dwelling among them
who day by day tortured his righteous soul with their lawless deeds. For what good merit
could be lacking in him, whom the apostolic voice declares righteous? In him, those
present could hear nothing but the fame of righteousness, for the deeds and sight of the
wicked known to his pure eyes and ears were nothing but torture and affliction. That which
is said about him moving from the east to Haran also signifies Mesopotamia, from where he
had already long ago physically departed, led by Abraham; but because a reader might doubt
whether his mind was still held by love for his kindred and homeland or whether, like
Abraham, he had perfectly departed from his country and kindred and from his father's
house, Scripture took care to specifically intimate even concerning him that he departed
not only in body but in mind from those places and inhabitants, and because of his faith
and hope in divine blessing, he consented to remain a perpetual guest and sojourner
wherever Abraham chose.

For that Haran, a city located to the east of the promised land, is testified by
Scripture, which later says: Then Jacob set out and came to the land of the east, when he
had indeed journeyed from Bethel to Haran.

Genesis 13:14–15

And the Lord said to Abram after Lot had separated from him: Lift up your eyes, and look
from the place where you are northward and southward and eastward and westward: all the
land that you see I will give to you and to your offspring forever. Some manuscripts have
"unto the age," which both translate from the one Greek term Aeonion, αἰὼν. Therefore, if
it is read as "unto eternity," it rightly raises the question of how Abraham's offspring
can possess that land eternally, whereas human life in this world cannot be everlasting.
But if it is read as "unto the age," and thus understood, as we faithfully hold, that the
beginning of the future age will commence from the end of the present, no question will
arise: because even if the Israelites were expelled from Jerusalem, they still remain in
other cities of the land of Canaan, and will remain until the end, and that entire land is
inhabited with Christians, and they themselves are the seed of Abraham. It can also be
mystically understood to have been said to blessed Abraham, "all the land that you see I
will give to you and to your offspring forever"; because the region of the heavenly
homeland, which that land of promise prefigured, is thus possessed in full by all the
elect, namely the seed of Abraham, so that they remain in it without end, according to
what is said of the fire of the burnt offering in Exodus:

This is a perpetual fire that shall never go out on the altar. For neither could that
material fire, by which sacrifices were burnt in the tabernacle, be perpetual, since even
the tabernacle itself, the very altar, and the priesthood have long been taken away. But
the fire of love, by which the elect are inflamed to offer sacrifices of prayers or good
deeds to God, never fails on the altar, that is, from their hearts which were represented
by that Mosaic altar: because in this life they fervently love with divine love, and in
the future, seeing God more perfectly, they love Him with all their heart, with all their
soul, with all their strength. And you will find many such things in the ceremonies of the
law, which although they were said to be done or to remain with perpetual right, are yet
proven not to have been perpetual except when spiritually understood.

Genesis 13:18

Moving therefore Abram his tent, he came and dwelt by the valley of Mamre, which is in
Hebron. Hebron is a city situated about twenty-two miles south of Jerusalem, which in the
times of Moses was called Arbe or Kiriath-Arba, that is, the city of the Four, because
there three patriarchs—Abraham, Isaac, and Jacob—are buried, and Adam the first man, as it
is written in the book of Joshua. Later, Hebron received its name from one of the sons of
Caleb, as the Words of the days recount. If anyone is moved by how it is now called by
this name even before the times of the sons, let him understand that it could have been
added in this place by Ezra the priest when he was renewing the sacred Scripture, which
had been burned by the Chaldeans, as many such things added by him are found by those
skilled in the sacred writings.

Genesis 13:18

And he built an altar to the Lord. And this is the third altar that Abraham built: for the
first he built near the place of Shechem, the second between Bethel and Ai. In all of
these, it should be noted that nowhere is a sacrifice offered by him, but only the
invocation of the name of the Lord is recorded in Scripture; nor in the following
Scriptures is it found that he offered any victim or sacrifice to God, except for one ram,
which he offered as a burnt offering to the Lord in place of his son, in which the passion
of the Mediator between God and men is most clearly figured. Nor is it read that Isaac,
his son, offered any victim to God, but only built an altar to the Lord. Similarly, Jacob,
though he made an altar at the Lord's command, is not found to have slain any victims,
except when, leaving the land of promise, he was about to enter Egypt because of Joseph.
Then indeed, arriving in Beersheba, having slain victims there, he is reported to have
received a divine oracle; but there both the species and the number of the victims are
omitted: nor is any sacrifice offered to God by the fathers found from then until the time
of the Passover which was sacrificed in Egypt with the blood of the lamb.

Why is it, then, that from the time the promise was made to Abraham until the time the law
was given, no victims were offered, except for only one, which the father sacrificed in
place of his son in the figure of God the Father, who did not spare his own Son but
delivered him up for us all, and that afterward, in the law, such an abundance of victims
did not cease to be offered daily, except because it was clearly foreshadowed that the
grace and truth promised to Abraham and his seed were to be given to the world not through
the offerings of victims, but through the passion of Christ? By whose faith and sacraments
of the passion not only we but also those righteous ones who preceded the times of his
passion were saved. And this figure is supported by the fact that Melchizedek, the priest
of God Most High, who was in the times of the patriarchs, is read to have offered not the
blood of victims but bread and wine to the Lord, and to have presented not the form of the
legal priesthood, but of the evangelical: who also blessed Abraham himself, to whom and in
whom the blessing of all nations was promised, so that it was evident through all things
that the promise given to the fathers was to be fulfilled not through the ceremonies of
the Mosaic law, but through the grace of the Lord's passion.

CHAPTER 14

Genesis 14:1

Now it came to pass in those days that Amraphel, king of Shinar, Ariok, king of Pontus,
Chodorlahomor, king of the Elamites, and Thadat, king of the nations, made war against
Bera, king of Sodom, and against Birsha, king of Gomorrah, and the rest. It is recounted
how Chodorlachomor, king of the Elamites, that is, the Persians, waging war against the
Pentapolis with allied kings, won a victory, and how many nations were slain by him on his
march to that contest. It is not to be supposed that the sacred author of Scripture
recorded these only for the sake of historical study but rather to commend to us the grace
of heaven. For it teaches us through the victory of Abraham, who overcame so many kings
with a few men, what the power of faith is, with which he himself was armed, and how great
the grace of divine blessing was, with which he was endowed. Because in the same way, the
saints, later to be born, would, through this faith, overcome kingdoms, perform
righteousness, and obtain promises. But there is also another very important and by no
means negligible reason why the battle of the kings, the initial flight of the Sodomites,
and their subsequent capture is written, for it is established that they, too, were
subsequently utterly overthrown by heavenly wrath. Seeing their wickedness, God first
chastised them with hostile slaughter and captivity.

But then, through his faithful servant, he delivered them from that captivity with all the
things that were taken, and this was for the sake of the blessed Lot, who served God
faithfully among them, so that aided by such a gift of divine protection and delivered
from their miseries, they might learn, leaving their errors, to serve God and follow his
example in good works, by whom and through whom they were saved by God's grace. But
because they neither wished to be corrected by divine chastisements nor by gifts to
abandon their iniquity, but rather daily added new crimes to their old wickedness, it
remained that they be damned by heavenly wrath permanently. This kind of correction and
punishment continues to this day, indeed until the end of the age, against the impious and
sinners, for those who care neither for heavenly benefits nor chastisements are
subsequently condemned by heavenly vengeance. In this way, the world itself will finally
meet its end, when men throughout the whole earth, ungrateful for heavenly gifts and
insensitive to chastisements, will suddenly be swept to eternal destruction by the
whirlwind of the last judgment. And indeed, it is mentioned that all these came together
in the wooded valley which is now the Salt Sea, anticipating where the battle took place.
For it is explained later what the cause of the duel was and by what route the hostile
army, after causing massive destruction, came there:

so that the greater the power of the adversaries is shown, the mightier the faith of
Abraham appears, by which he easily broke all their strength. The wooded valley is the
region where at that time Pentapolis, that is, the province of Sodom and neighboring
cities, was located. Now, however, after being overflowed following the fire with waters
from the Jordan, it is called the Salt Sea or the Dead Sea in sacred Scripture, but by
Greek historians it is called the Asphaltite Lake, that is, the lake of bitumen, and it is
located between Jericho and Zoar.

Genesis 14:5

And they struck the Rephaim in Ashtaroth-karnaim, and the Zuzim with them, and the Emim in
Shaveh Kiriathaim, Rephaim in Hebrew, in Greek are called Giants: in the singular number,
however, a Rephaim is called a Giant. Now their land, which was called Ashtaroth-karnaim,
was at the edge of Sodom. Moreover, until today a village across the streams of the Jordan
called Carnea is shown. Ashtaroth-karnaim is interpreted as "Flocks of Horns," because
indeed they were the dwellings of strong men. But Shaveh is a city of the Emim situated
above the region of Sodom, which is still called by that name today. What is added as
Cariathaim is interpreted as "Their City"; and the meaning is, they also struck the Emim
in Shaveh their city, just as the Seventy Translators have translated. Emim undoubtedly,
as well as Zuzim, were proven to be a very strong people even by their name itself. For
Zuzim are called "The Terrible Ones," Emim are called "The Horrifying Ones."

Genesis 14:6

And the Horites in the mountains of Seir. Indeed, these mountains, along with the
neighboring regions, were possessed by the sons of Esau, who was also called Seir, because
he was hairy, after the Horites were expelled. However, it seems likely that it was not he
(i.e., Esau) himself, but another Seir from whom the mountains of Seir took their name:
namely, the patriarch of the Horites, from whose lineage Esau took a wife. The Scripture
says in the following: "Esau took wives from the daughters of Canaan, Ada the daughter of
Elon the Hittite, and Oholibamah the daughter of Anah the son of Zibeon the Hivite"
(Genesis 36:2). What this lineage was or from where it originated is revealed shortly
after, when, enumerating the lineage of Esau, it concludes thus: "These are the chiefs of
Oholibamah the daughter of Anah, wife of Esau, these are the sons of Esau, and these are
their chiefs. He is Edom"; and immediately a new title is attached, which says: "These are
the sons of Seir the Horite, inhabitants of the land, Lotan, Shobal, and Zibeon." And soon
after: "And these are the sons of Zibeon, Aiah and Anah. This is Anah who found the hot
springs in the wilderness while he was pasturing the donkeys of Zibeon, his father, and he
had a son Dishan and a daughter Oholibamah." Therefore, when Esau had a wife from the
lineage of the Horites, Oholibamah the daughter of Anah the son of Zibeon the son of Seir,
it is established that the mountains of Seir, where the Horites were struck down, did not
take their name from Esau who began to possess those places long after he was born, but
from Seir the patriarch of those same Horites.

Genesis 14:7

And they returned and came to the fountain of Mesphat. This is Kadesh. Mesphat is
interpreted as Judgment, hence the ancient translation more plainly says, "they came to
the fountain of judgment." However, this is also said by anticipation, since the place
received that name much later because the Lord judged the people who had come out of Egypt
there. [Genesis 14:7] -- And they struck the whole region of the Amalekites. This must be
linked with the previous verse, so it is understood that the people of Amalek were struck
down near Kadesh Barnea, where Miriam died, and Moses, striking the rock, brought forth
water from the rock for the thirsty people. [Genesis 14:7] -- But what follows: And the
Amorite who lived in Hazezzon-tamar, belongs to another place, that is, the town which is
now called Engedi, fertile in balsam and palms: hence Hazezzon-tamar is interpreted as the
City of Palms. For Thamar indeed is called Palm.

Genesis 14:8

And they drew up in battle array against them in the wooded valley. Instead of the wooded
valley, in Hebrew it has in the Valley of Siddim, which signifies pleasant and wooded
places. For such indeed was the Pentapolis which, because of the wickedness of its
inhabitants, deserved not only to be consumed by fires, but also to be hidden in the abyss
of waters from the sight of all living beings forever.

Genesis 14:13

And behold, one who had escaped came and reported to Abraham the Hebrew. It is evident
from this passage that they err greatly who think that the people called Hebrews are named
so from Abraham as if Ebrea, since Abraham himself is called a Hebrew; evidently from
Heber, son of Joktan, in whose times the division of languages happened. However, "Hebrew"
is interpreted as "passer" or "one who crosses over," which clearly matches the faith and
merits of Abraham. For he indeed transcended temporal desires and hastened to pass from
the present world to future joys. The holy man, after all, is not a resident of the earth,
but a traveler and stranger, saying to his Creator, "for I am a sojourner with you, a
stranger like all my ancestors. It is not in vain that, although both brothers, Abraham
and Lot, descended from the line of Heber, not both are called Hebrews, but only Abraham;
and he also left this name to the people of God born from him; but because he surpassed
the world more perfectly, his crossing or passing was, as it were, an inheritable right
that he passed on to his descendants, it is indicated by the surname what more he had
received in grace than his brother.

And aptly, Abraham is here first called a Hebrew, that is, a passer or crosser, as he was
about to rescue his brother from the enemies, so that the Scripture might silently
intimate that it is proper for those to save others from the perils of temptations by
their teaching or intercession who themselves do not succumb weakly to the temptations of
vices but know how to transcend them with a lively spirit. Moreover, Abraham freed his
brother Lot, a man devoted to God, from the enemies, and also freed the Sodomites, people
much odious to God, so that it might mystically prefigure that through his merits and
intercessions often both the elect in the people of Israel and the reprobate are to be
liberated from temporal evils: since only the elect can be saved from eternal destruction.
It should also be noted that while the province of Sodom remained and was not yet
punished, Lot the righteous was afflicted with temporal losses because of the reprobates,
and the reprobates were delivered from temporal hardships by God’s mercy because of Lot
the righteous. But when the judgment of ultimate strictness fell upon the reprobate
citizens, then the just was in no way touched by the punishments of the wicked, nor could
anyone of the wicked participate in his miraculous salvation, but then only the good were
saved, only the wicked were lost:

in which clearly the state and the end of the whole world is expressed, for doubtlessly in
this life, sometimes the good are temporally afflicted because of the nearness of the
wicked, and because of the nearness of the good the wicked are temporarily delivered from
adversities. But at the moment of final judgment, only the wicked will be eternally lost,
only the just will be eternally freed.

Genesis 14:14

When Abram heard that his brother Lot had been captured, he numbered his trained servants,
three hundred and eighteen, and so on. Indeed, it is a very great miracle of divine power
that Abraham, with such a small troop, inflicted such a great slaughter on the enemies,
but it contains the deeper sacrament of faith in which we must overcome the spiritual
battle. There were three hundred and eighteen, a number that clearly designates the
victorious sign of the cross and the name of our Savior Jesus Christ, through whom this
has been consecrated for the fortification of our salvation. For among the Greeks, three
hundred is marked by the letter T, which is shaped like a cross. For if it had received an
apex in the middle, not the figure of the cross but the very sign of the cross would be
clearly seen. However, ten and eight are marked among them by Ι and Η, which are the first
letters in the name of Jesus: and therefore when three hundred and eighteen are noted in
Greek, it is not far from being read as the cross of Jesus. So, fittingly, Abraham
overcame the enemies and freed his brother with three hundred and eighteen comrades, to
mystically prefigure that the one who would recall the world from death through the
passion of the cross would be born from his seed; and he himself would also, by the name
of the Savior, that is, Jesus, stand out and be honored throughout the whole world: but
also, that all who would pertain to salvation would achieve salvation only through this
venerable sign and through his terrible name.

Genesis 14:15

And he pursued them as far as Dan, and having divided his companions, he fell upon them at
night and struck them, and pursued them as far as Hobah, which is to the left of Damascus.
The entire series of sacred scripture is full of mystic figures, and not only in what is
said and done, but even in the very places and times where these things take place, it
agrees with that apostolic saying, "For all these things happened to them as examples, and
they were written for our admonition" (1 Cor. 10:11). Dan is interpreted as Judgment,
Hobah as Condemnation, Damascus as the Cup of Blood. Therefore, Abraham, pursuing his
enemies, found them in Dan and struck them by night when they were unsuspecting and
secure, those who were rejoicing as if with captured prey, boasting that they had raged up
to that point; for all sinners and those exalting themselves in the riches of this life
and in the oppression of the innocent are permitted to boast up to the brink of divine
judgment about their works; but with imprudent blindness, as if set in the midst of the
night, when they say peace and safety, then sudden destruction will come upon them: hence
it is well said that he struck them and pursued them to Hobah, that is, Condemnation,
which is understood to mean no other condemnation than sudden and eternal destruction.

It is said, he says, 'to the left of Damascus.' Damascus, as we have said, is interpreted
as the Cup of Blood; by which name the delight of vices is rightly signified. For what is
the delight of sin but a cup of blood, when one strives to fulfill the desires of the
flesh and blood without any hesitation? And Hobah is where Abraham struck his adversaries,
to the left of Damascus, because the condemnation that is going to punish the impious will
thrust them into eternal punishment with the devil and his angels, which is usually
designated by the left. However, Damascus is a noble city of Phoenicia and formerly the
metropolis of all Syria. Dan was also a town of Phoenicia, the boundary of the province of
Judea towards the north where today is Paneas, which was formerly called Caesarea
Philippi; from where also the Jordan derived its name, which flows from Lebanon. For Dan
is one of its sources; the other is called Jor, which is interpreted as Stream. Therefore,
with the two sources not far from each other united into one stream, it is thenceforth
called the Jordan.

Genesis 14:18–20

But Melchizedek, king of Salem, bringing forth bread and wine (for he was priest of the
most high God), blessed him, and said: Blessed be Abram by the most high God, creator of
heaven and earth, and blessed be the most high God, by whose protection your enemies are
in your hands, and he gave him tithes of all. Notable first in this reading is that the
patriarchs foreshadowed what the apostles proclaimed: And if one member suffers, says
Paul, all the members suffer together; if one member is honored, all the members rejoice
together (1 Cor. 12:25). For when Lot suffered adversities, Abraham empathized; when they
rejoiced over their deliverance and victory, Melchizedek also rejoiced and, blessing the
victorious one who had exposed himself to danger for the sake of his brethren's troubles,
with heavenly benediction. He magnificently praised not only the human victor but also the
Lord who granted the victory, according to that evangelical saying: Let your good works be
seen, and glorify your Father who is in heaven (Matt. 5:16). Next, it should be noted that
after the struggle and victory, Abraham was blessed; and this was done by the king and
priest of the most high God: because we all, too, who belong to the promise of the
heavenly homeland, await the blessing of the eternal kingdom after the labors of good
works, which is prepared for us from the foundation of the world by the great king and
priest, namely the Mediator between God and men, Jesus Christ;

about whose kingdom, which he has coequal and coeternal with the Father, it is said in the
psalm: The Lord said unto my Lord, Sit at my right hand, until I make your enemies a
footstool for your feet (Psalm 110:1), etc.: concerning whose priesthood, in which he
offered himself as a sacrifice to the Father for us, it is added in the same psalm saying:
The Lord has sworn and will not change his mind, You are a priest forever after the order
of Melchizedek (Ibid. 4). Regarding the explanation of the verse and the priesthood and
kingdom of our Lord Jesus Christ, which was prefigured in Melchizedek, it is appropriate
for our humble self to speak and treat briefly in this place, since the Apostle in his
epistle to the Hebrews discussed and explained these topics most sublimely and
comprehensively, following his lead we have considered it appropriate to insert a few
points from the many he made here.

Genesis 14:18

Therefore, Melchisedech signifies the Lord Savior: first indeed, as the Apostle says, who
is interpreted as king of righteousness, and then king of Salem, which is king of peace
(Hebrews 7:2): with these words, the blessed apostle demonstrates how the figure of
Melchisedech should be understood, teaching us very clearly that in the letters of the Old
Testament we should seek not only the significations of things but also of names. Just as
Melchisedech by his name and person figuratively announces Christ the King of
righteousness, he also by the name of his city denotes figuratively the Church of the
saints, that is, the city of the great King; about which it is written: "And His place was
made in Salem, that is, in peace" (Psalm 76:3). However, Salem is the same that was later
called Jerusalem by King David, becoming the metropolis of the entire province of Judea,
because he bought the place of the temple there, and left the expenses of the construction
to his son Solomon, all of which and many others that are read about this city pertain to
the Church as is clear to all readers. Also with the nature of his sacrifice, of which he
made Abraham a participant while blessing him, he prefigured the offering of the New
Testament, which our Lord Himself first offered in the sacrament of His body and blood,
and which He left to the Church to always be offered for the remission of sins:

in whose unique participation He taught that all the children of the promise would be
blessed: to such an extent that no one can be a part of eternal life without participation
in this: "Unless you eat the flesh of the Son of Man and drink His blood, you will not
have life in you: whoever eats My flesh and drinks My blood has eternal life" (John 6:54).
Thus, in the great significance of the sacrament, Melchisedech the priest blessed Abraham,
offering him part of the sacrifice which he had offered to the Lord in bread and wine:
clearly insinuating that not only we who came in the flesh after the Lord's passion but
also Abraham himself who had received the promises, and all his chosen seed were to be
granted eternal blessing through the offering of the Lord's passion. And indeed, Abraham
had heard from the Lord: "And I will bless you, and I will make your name great, and you
shall be blessed. He had heard: "And in you, all the families of the earth shall be
blessed; but before any son who would be the co-heir of this blessing was born to him;

before he offered any sacrifice to God to give thanks for the granted blessing,
Melchisedech king of Salem met him bringing bread and wine which he had offered to God,
and blessed him, so that he might clearly understand that the blessing promised to him was
to be received through the King of righteousness and the author of supreme peace, through
the excellent high priest, through the mystical sacrifice of bread and wine, with all his
seed. Therefore, let not the Jews boast of the Levitical priesthood against the
Christians, since they offer the sacrifices of flesh, and we offer bread and wine to the
Lord. For our sacrifice excels in both time and dignity: in time, indeed, because
Melchisedech offered this first, before that Abraham or the priests from the stock of Levi
came: and in dignity, because it was said to the Lord Christ by the Father concerning this
and not that: "You are a priest forever according to the order of Melchisedech" (Psalm
110:4). Which is also completed by the work itself, and now made manifest throughout the
world, only a fool and an impious person denies. Thus it is clear that Melchisedech was
greater than Abraham the patriarch. For without any contradiction, as the Apostle says,
the lesser is blessed by the better (Hebrews 7:7). The sacrifice of Melchisedech is
greater than the sacrifices which Abraham is read to have offered subsequently: because
this the Lord Christ, that Aaron: this the priests of the New Testament, that of the Old
were to offer.

Wherefore it is well added: "And he gave him tithes of all. Which the Apostle understood
and explained very sublimely; so that Abraham gave tithes to him not only for himself but
also for all those who were to be born from him, among whom were the priests themselves
who were to accept tithes from the people: "Through Abraham, even Levi, who accepts
tithes, was tithed: for he was still in the loins of his father when Melchisedech met him"
(Hebrews 7:9). Just as the Levitical tribe excelled, that is, the priestly people, from
whom they received tithes; so Melchisedech excelled even those priests and Levites when he
received from them in their father Abraham: for they were still in his loins. Abraham
indeed in this place designates the people of Israel with their priesthood, while
Melchisedech singularly expresses the Mediator between God and men with the priesthood
which He left to the heirs of the New Testament: "And Abraham is blessed and tithed by
Melchisedech," because even those who were most outstanding in the law and Levitical
priesthood could only be blessed by the Lord Jesus Christ, and all that they could have of
virtues had to be referred to Him, and they could only be saved by confessing that these
were of His grace: hence Peter, when the grace of the Gospel was becoming clear, as if to
the priesthood which was to come according to the order of Melchisedech, said to the
zealots of legal observance:

"Why do you test God by putting a yoke of servitude on the neck of the disciples, which
neither our fathers nor we were able to bear? But by the grace of the Lord Jesus, we
believe to be saved in the same manner as they" (Acts 15:10). Therefore, Abraham gave
tithes of all to Melchisedech the priest, from whom he had received the blessing: because
indeed he understood that the type and image of the better priesthood were prefigured in
him; this is, that he bore the figure of the legal priesthood, Melchisedech of the
evangelical priesthood. For he was going to generate temporal priesthood from himself,
which was to be maintained through the successions of priests; Melchisedech is read to
have neither beginning of priesthood nor end nor predecessor nor successor: wherefore he
fittingly bears the image of Him to whom it is said: "You are a priest forever according
to the order of Melchisedech. Let these few things be said about Melchisedech as they
seemed sufficient for our work. Moreover, whoever desires to know fully about him and the
mysteries he prefigured, let him diligently read the entire Epistle to the Hebrews.

Genesis 14:21–23

But the king of Sodom said to Abram, "Give me the persons, and take the goods for
yourself." But he replied to him, "I raise my hand to the Lord, God most high, possessor
of heaven and earth, that I will not take a thread or a sandal strap or anything that is
yours, lest you should say, 'I have made Abram rich.’" It should be noted carefully and
drawn as an example of moral life, that Abraham, who, truly compassionate towards his
neighbors in need, had exposed himself to danger to free Lot, and as a devout man to God
gave tithes to the priest by whom he was blessed; he, as a despiser of money, refused to
accept anything from the spoils he had taken, even when offered by the king he had
defeated. As a lover of justice, he did not neglect to distribute their share to the
soldiers who had fought with him. Rightly, such a conscience, in order to reach the peak
of virtues more swiftly, is always elevated by new benefits of divine grace. Hence, after
these things had rightfully passed, he immediately became a recipient of the gift of a
heavenly oracle and divine blessing, which should be better considered and examined by the
reading of the following book.

CHAPTER 15

Genesis 15:1

After these things, the word of the Lord came to Abram in a vision, saying, "Do not fear,
Abram, I am your shield; your reward shall be very great." The blessing that Abraham had
received from the priest Melchizedek, the Lord himself now confirms. For the priest had
said, "And blessed be God Most High, who has delivered your enemies into your hand" (Gen.
14:20). The Lord says, "I am your shield." The priest had said, "Blessed be God Most
High." God himself says, "And your reward shall be very great." By reward he means not
only the affection he had shown to his brother in distress but also all the devotion with
which he had served the Lord with a whole heart since he left his homeland and relatives.
[Genesis 15:2] -- And Abram said: Lord God, what will you give me? I go childless, and the
son of the steward of my house is this Damascus Eliezer. And Abram added: You have given
me no offspring; and behold, my servant will be my heir. He does not ask as though
doubtful of God's promises, but simply inquires what reward he, who has no son in whom to
rejoice as heir and participant of the divine promise, will receive from the Lord, and
whether his servant will be his heir instead. This servant was called by two names, that
is, Damascus, Eliezer, by whom, they say, the city of Damascus was both founded and named.
But the Lord, favoring Abram's desires, promised him this reward which he sought, when he
immediately added:

Genesis 15:4

This one shall not be your heir; but one who will come from your own body shall be your
heir. This is proved by reason to have been said about Isaac and his offspring; of whom it
was later heard: In Isaac shall your seed be called. For the sons of the concubines,
although they were the seed of Abraham, could not be partakers of his inheritance; and
since to this inheritance beloved by God, in which the divine protection and great reward
would exist, only heavenly souls pertain, it is fittingly added:

Genesis 15:5

He brought him outside and said to him, "Look toward heaven and number the stars, if you
can," and he said to him, "So shall your offspring be. For the just and the elect are
rightly compared to stars, not only because, like the stars, they cannot be counted by
men; but also because they are exalted with heavenly happiness, because they transcend the
base and low desires of this life with great sublimity of mind; because they shine among
the reprobate as lights in the world, holding the word of life. Of such it may rightly be
said in the end: "Star differs from star in glory, so is the resurrection of the dead" (1
Cor. 15:41). But what he said, "So shall your offspring be," he does not say only of those
elect who were to be born corporally from his lineage but also of us, to whom it is said
by the Apostle: "If you belong to Christ, then you are Abraham's seed" (Gal. 3:29). Hence,
he first heard while being situated inside: "But one who will come from your body will be
your heir. Obviously for those who were to emerge from his seed, who were also to become
co-heirs of the promised blessing and inheritance. Afterwards, bringing him outside, he
commands him to number the stars, if he can; saying, "So shall your seed be," undoubtedly
because of those who were not to be procreated from his body, but were still to be
gathered as his seed from the whole world;

in accordance with what the Lord himself said in the Gospel to the believing centurion,
who not carnally but spiritually pertained to the seed of Abraham: "I say to you that many
will come from the east and west, and will sit with Abraham, Isaac, and Jacob in the
kingdom of heaven" (Matt. 8:11). For he brought him outside so that he might learn that he
was yet to receive the seed of blessing in the breadth of the whole world. He commands him
to look toward heaven and number the stars, so that he might know that he was to be
enriched with this inheritance in the heavenly homeland.

Genesis 15:6

He believed God, and it was reckoned to him as righteousness. The Apostle recalls this
sentence (Rom. IV, 3) to commend the grace of God, lest circumcision should boast, and the
uncircumcised nations should be unwilling to admit to the faith of Christ: for this was
done when faith was reckoned to the believing Abraham for righteousness, and he had not
yet been circumcised. Therefore, faith is reckoned as righteousness, not idle and naked,
but that which works through love; and also, faith which, although it does not yet have
the time to work, still has a perfect will to work. For the faith of the thief was
reckoned as righteousness, which, even though it could have no time for works given the
imminent article of death, was judged so perfect by the inspector of hearts, that on the
same day, it was rewarded with habitation in paradise with him. The faith of Cornelius and
his household was reckoned as righteousness, even so much that before the washing of
regeneration, they received the gift of the Holy Spirit; because as soon as it was
conceived in the heart, it was prepared to work through love. Thus, Abraham's faith was
also proven sufficient to be reckoned as righteousness, since he was prepared to offer
even his only son as a burnt offering at the command of the Lord. Therefore, the just man
lives by faith (Rom. I, 17), that faith surely which is ready to work through love, and if
it has time, it works.

Genesis 15:7

And he said to him: I am the Lord, who brought you out of Ur of the Chaldeans, to give you
this land to possess it. Some think Ur is the name of a place, but because Ur is
interpreted as Fire, it is better understood according to the tradition of the Hebrews, as
we said above, that he was rescued from the fire of the Chaldeans, who wanted to consume
him with flames because he refused to worship and adore the fire which they worshipped as
God. But, with God protecting him, they could not accomplish this. [Genesis 15:8] -- But
he said: Lord God, how am I to know that I shall possess it? Abraham is not to be thought
to have failed in faith after he believed in God, and it was counted to him as
righteousness, so as to say: Lord God, how am I to know that I shall possess it? For he is
not seeking a sign to believe as if he were still unbelieving; rather, he entreats that
some similarity be given to the thing he believed would happen, by which the manner of it
being achieved might be recognized. Hence the old translation has more significantly:
Sovereign Lord, according to what shall I know that I will be its heir? Just as there was
no lack of faith in the Virgin Mary when she said: How will this be, since I do not know a
man (Luke 1:34)? She was certain of what was to come, she inquired about the manner of how
it would happen. And when she had asked this, she received an answer. Consequently, here
too a similitude was given from the animals: a heifer, a goat, a ram, and two birds, a
turtledove and a pigeon, so that he might know through these that what was to come would
surely come. For it follows:

Genesis 15:9–10

The Lord replied: "Take for me a three-year-old heifer, a three-year-old goat, and a
three-year-old ram, also a turtledove and a pigeon." He took all these and divided them in
half, and placed each half opposite the other, but he did not divide the birds. For the
heifer may signify the people under the yoke of the law; the goat the same people who
would be sinful, the ram the same people who would also reign. Therefore, these animals
are called three because in the third age of the world that people matured and entered the
land of promise. The first age is from Adam to Noah, the second from Noah to Abraham
himself, the third from Abraham to David; in which the people were saved from Egyptian
servitude and transferred to the land of promise. Or if these signify something else more
fitting, I would by no means doubt that the spiritual are prefigured in the addition of
the turtledove and the pigeon; and thus it is said: "But he did not divide the birds,"
because the carnal are divided among themselves, but the spiritual by no means, whether
they remove themselves from the busy dealings of men like the turtledove, or dwell among
them like the pigeon; yet both birds are simple and harmless, signifying that in the very
Israelite people, to whom that land was to be given, there would be undivided peoples of
promise and heirs of the kingdom remaining in eternal happiness.

Genesis 15:11

And birds of prey came down upon the carcasses, and Abram drove them away. These divided
birds, which descended upon the carcasses, do not indicate anything good, but rather
certain spirits of this air seeking their sustenance from the division of the carnal; or
certainly the carnal adversaries of the same people, who, according to the counsel of
Balaam the diviner, were seeking an opportunity for victory from their crimes, concerning
whom the prophet says: "Our pursuers were swifter than the eagles of the heavens"
(Lamentations 4:19). [Genesis 15:11] -- But Abram drove them away, because by his merits
Israel was often delivered both from the distress of temporal evils and from the snares of
evil spirits. [Genesis 15:12] -- But what is added: When the sun was setting, a deep sleep
fell on Abram, and a great and dark dread fell upon him, signifies the great distress and
tribulation of the faithful that will occur near the end of this age. About which the Lord
says in the Gospel: For then there will be great tribulation such as has not been since
the beginning (Matthew 24:21).

Genesis 15:13

And it was said to him: Know for certain that your offspring shall be strangers in a land
not their own, and they will enslave them, and oppress them for four hundred years, etc.
This was very clearly prophesied about the people of Israel who were to serve in Egypt.
Not that this people were to be afflicted for four hundred years in the same servitude
under the Egyptians who oppressed them, but it was foretold that this would happen within
the four hundred years. For four hundred years are called so because of the fullness of
the number, although they are somewhat more; whether computed from the time these promises
were made to Abraham, or from when Isaac was born because of the offspring of Abraham of
whom these promises are spoken. They are counted from Abraham's seventy-fifth year when
the first promise was made to him, to the exodus of Israel from Egypt, four hundred and
thirty years, of which the Apostle thus makes mention: Now this I say, says he, the
covenant confirmed by God, which was made four hundred and thirty years later, does not
nullify the promise (Galatians 3:17). Therefore, these four hundred and thirty years could
already be called four hundred, which are not much more; how much more so when a few of
this number had already passed when these things were shown and said to Abraham in a
vision, or when Isaac was born to his hundred-year-old father twenty-five years after the
first promise; when of those four hundred and thirty, four hundred and five remained,
which the Lord wished to call four hundred.

Genesis 15:16

But in the fourth generation, they shall return here. Kohath entered Egypt with his father
Levi, whose son was Amram, whose son was Aaron, whose son was Eleazar, who was the fourth
from Kohath. And he went out from Egypt with his father Aaron, and when he died in the
wilderness, he himself entered the Promised Land. [Genesis 15:17] -- So when the sun had
set, a dense darkness came over, and a smoking furnace appeared, and a blazing torch
passed between the pieces. This darkness and the fire furnace occurring after the sunset
signifies that at the end of the world, the carnal will be judged by fire. For just as the
affliction of the City of God, such as never was before and is expected to come under the
Antichrist, is signified by the frightening darkness upon Abraham at sunset, that is, as
the end of the age approaches; so at sunset, that is, at the end itself, it is signified
by this fire that the day of judgment will save the carnal through fire and condemn them
in fire.

Genesis 15:18

On that day, the Lord made a covenant with Abram, saying: To your descendants, I will give
this land, from the river of Egypt to the great river Euphrates. The river of Egypt, which
is the Nile, he does not call great but small, which separates Egypt and Palestine, where
the city of Rhinocorura is. Therefore, the Lord made a covenant with Abram on that day,
when he offered the sacrifices of animals and birds. Certainly, that covenant was that he
and his descendants would always offer prayers and sacrifices to the Lord with a faithful
heart; and the Lord in turn would grant him and his descendants the land of Canaan to
possess forever.

CHAPTER 16

Genesis 16:1

Therefore Sarai, Abram's wife, had borne no children, but she had an Egyptian maidservant
named Hagar. She said to her husband, "Behold, the Lord has prevented me from bearing
children, so go into my maidservant; perhaps I shall obtain children by her." And when he
agreed to her request, she took Hagar the Egyptian maidservant after ten years of dwelling
in the land of Canaan, and gave her to her husband as a wife. He went in to her, and when
she saw that she had conceived, she despised her mistress, etc. The Apostle to the
Galatians has fully discussed how Hagar and Ishmael symbolize the Synagogue and the Old
Testament, while Sara and her son Isaac symbolize the Church and the New Testament. As for
the matter in question, it is not to be inferred at all that this concubine's relationship
implies a crime on Abraham's part, for he used her to produce offspring, not to fulfill
lust; nor did he act insultingly, but rather in obedience to his wife, who believed that
the fertile womb of the maidservant would provide comfort for her own barrenness, an act
that nature could not accomplish but will made her own; and that right which the Apostle
states: "Likewise, the husband does not have authority over his own body, but the wife
does" (1 Corinthians 7:4), the wife could make use of another for bearing children when
she could not do so herself. Lastly, when the pregnant maidservant became haughty towards
her barren mistress, and Sarai, in womanly suspicion, blamed her husband, Abram
demonstrated that he had been not a lover, but a willing progenitor, preserving modesty
with Hagar and fulfilling his wife's will rather than his own. He said, "Behold, your
maidservant is in your hand, use her as you see fit."

Genesis 16:7

And when the angel found her by the spring of water in the wilderness on the road to Shur,
he said to her, "Hagar, maidservant of Sarai, where have you come from and where are you
going?" Consequently, the Egyptian on the road to Shur, which leads through the desert to
Egypt, was hastening. For the desert of Shur stretches up to the Red Sea, which reaches
the borders of Egypt. [Genesis 16:11] -- Behold, he said, you have conceived and will bear
a son, and you shall call his name Ishmael. Ishmael means God hears, and the reason for
the name is explained when it is immediately added: because the Lord has heard your
affliction. It is to be noted, however, that he was the first to receive a name from the
Lord before he was born, and Isaac the second, clearly for a certain mystery, because both
the Old Testament, which is signified in Ishmael, and the New, which is in Isaac, were
heirs foreknown in divine election before the ages.

Genesis 16:12

He will be a wild man, his hand against everyone, and everyone's hand against him, and he
will dwell opposite all his brothers. His offspring will inhabit the desert, that is, the
wandering Saracens with uncertain dwellings, who attack all the nations bordering the
desert and are attacked by all: but this was in ancient times. Now, however, his hand is
against everyone, and everyone's hand is against him to such an extent that they oppress
all of Africa in its length, as well as the greater part of Asia and some of Europe, being
despised and opposed by all. But when it says: He will pitch his tents; it shows the
ancient custom of the people, who always used to dwell in tents, not in houses.

Genesis 16:13

She called on the name of the Lord who spoke to her: "You are the God who sees me." For
she said, "Surely here I have seen the back of the one who sees me," therefore she called
that well, "The well of the living one who sees me." It is clear from these words that
Hagar could not see the face of the angel speaking with her, but only the back as he was
departing; nevertheless, she recognized that she had seen him showing mercy and that he
was living, that is, that he was truly God, or had come to her in the presence of the
living God. The woman's wisdom is remarkable, or rather not remarkable at all, since she
belonged to Abraham's household, in naming the well, by which she was comforted by the
divine oracle, after that same God's name; as if clearly understanding that the well
signified the deep divine dispensations by which He showed mercy to her affliction,
commanded her to return to her mistress, and foretold that her offspring would be great;
and just as in that well or fountain, as mentioned above, she saw living and perpetual
water, so she understood the depth of the divine substance as always living and enduring
without end or beginning, and rightly believed the well should be named after it. In
correspondence with this figure, the Psalmist, having said: "As the deer longs for the
streams of water, so my soul longs for you, O God" (Psal. 41:2); immediately added: "My
soul thirsts for the living God." So that we might understand that just as the fountains
have living and unfailing water, so God maintains an enduring life within himself. It is
also noteworthy that Hagar’s well between the wilderness of Kadesh and Bered is still
shown today, and rightly so; as a testimony of her faith and confession.


COMMENTARY ON GENESIS (CHAPTERS 17–20)
======================================

COMMENTARY ON GENESIS continued

CHAPTER 17

Genesis 17:1

After he had turned ninety-nine years old, the Lord appeared to him and said, "I am the
Almighty God; walk before me and be perfect. I will establish my covenant between me and
you, and I will greatly multiply you exceedingly." Hence, the name of Abraham is amplified
at the age of one hundred years, the covenant of circumcision is given, and the promise of
the birth of Isaac is made, so that in a great mystery, a one-hundred-year-old receives
the son of promise already circumcised. He walks before the Lord to be able to be perfect,
who every moment remembers himself to be standing in the sight of the Divinity and as if
placed in his service; as Elias, who said, "The Lord lives, in whose sight I stand" (1
Kings 17:1); he always indicated that he kept himself prepared for divine service, having
the presence of his Creator in mind; and because the first step of perfection is humility,
it is rightly added:

Genesis 17:3

Abram fell face down. We read that in the earlier places of sacred history, holy men
invoked the Lord, offered him sacrifices of praise, and lived innocently in his sight, but
none had fallen face down before the Lord before Abram. However, the more superior gifts
he received compared to the previous ones, the greater thanks he gave to the Giver of
gifts by humbling himself; and because in falling to the ground he humbly recalled his
fragility, he immediately deserved to sublimely recognize the eminence of divine power.
For it follows:

Genesis 17:4

And God said to him: I am, and my covenant is with you. For what is it for the Lord to
say: I am, if not to clearly declare the state of his eternity, in which he is always the
same? About which the Psalm also says: But you are the same (Psalm 102:28). This place
harmonizes with the Gospel where the Lord said to the Jews: Before Abraham was, I am (John
8:58). For appearing in the flesh, he taught that he himself was the one who had once
appeared to Abraham in spirit, when he repeated to the Jews the same testimony of his
essence that he had given to Abraham; but the Jews were troubled because they had heard:
Before Abraham was, I am; yet Abraham rejoiced when he heard: I am, and did not doubt that
God existed before he did; hence, because he faithfully heard the word of divine eternity,
he received in the increase of reward that he would be called and be the father of many
nations. Moreover, the Jews, because they could not grasp the mysteries of divinity they'd
heard, were cast out from the lineage of Abraham, and were counted among the offspring of
vipers: Finally, they took up stones to throw at him; but he hid himself from them, and
went out of the temple (John 8:59), so that, evidently hidden from their stony hearts, and
going out, he would come to reveal to the Gentiles the knowledge of his majesty. For even
then having gone out of the temple, he restored sight to the man born blind. Evidently as
a figure of grace, with which he was to enlighten the hearts of the Gentiles. It follows:

Genesis 17:5

And you will be the father of many nations, and your name will no longer be called Abram,
but you will be called Abraham, because I have made you the father of many nations.
Because blessed Abraham left his kin and his father's house at the command of the Lord, he
received deservedly also in this gift of reward to exist as the father of many nations;
indeed of so many, that not only those who came from his seed according to the flesh, but
also those who deriving their origin of flesh elsewhere, would follow the footsteps of his
faith and obedience, as the Apostle writes to the Romans with full exposition. It should
be known that Abram means Exalted Father, but Abraham means Father of Many, so it is
understood, of many nations. [Genesis 17:7] -- And I will establish my covenant between me
and you, and between your seed after you in their generations with an everlasting
covenant; that I may be your God and the God of your seed after you. The old translation
has: And I will establish my testament. It should be noted, however, that wherever we read
"testament" in Greek, in the Hebrew language it is "covenant" or "pact," that is,
"berith." It is not surprising, then, that the testament or covenant of God is with
Abraham and his seed in an everlasting covenant, that He may be their God: because indeed
this covenant will be preserved throughout the entire duration of this life without any
interruption in the generations of the chosen following in succession, and will be
celebrated without any end in the future age. What follows, however, is:

Genesis 17:8

And I will give to you and to your seed after you the land of your sojournings, all the
land of Canaan, for an everlasting possession. It requires a more laborious exposition on
how it should be understood as fulfilled or still expected to be fulfilled, since any
earthly possession cannot be eternal for any nation. But it should be known that "eternal"
is interpreted by our people as what the Greeks call "Aeonion," which is derived from
"age." For in Greek "Aeon" is called an age. But the Latins did not dare to say "age-
long," lest they send the meaning far off into something else. For many things are called
"age-long" that are done in this age in such a way as to pass away in a short time.
However, what is called "Aeonion" either has no end or extends to the end of this age. And
therefore, as we said above, the land of Canaan is given as an everlasting possession to
the seed of Abraham, because in it Christians, up to the end of this age, whether from the
Jews or from the Gentiles, that is, the seed of Abraham, are believed never to be lacking.

Genesis 17:9–11

God said again to Abraham: And you shall therefore keep my covenant, you and your
offspring after you throughout their generations; this is my covenant which you shall keep
between me and you and your offspring after you: Every male among you shall be
circumcised; and you shall circumcise the flesh of your foreskin, and it shall be a sign
of the covenant between me and you. The Lord, in His kind provision, first established the
covenant of His grace with the blessed Abraham and his offspring; and then He requires of
them the covenant of obedience: so that the labor of striving might be less terrifying
when the reward of perpetual remuneration is heard first. Therefore, the foreskin of the
flesh is commanded to be circumcised, as a sign of the covenant between God and men, so
that by this sign the faithful of that time might be reminded to cleanse themselves from
all pollution of flesh and spirit, perfecting holiness in the fear of God; but also by a
higher mystery, that carnal circumcision was done as a sign of the covenant between God
and Abraham's offspring, because it was given as a sign of that covenant of which it was
said above to Abraham: In you all the families of the earth shall be blessed; which no
faithful person doubts pertains to the grace of the new testament. Therefore, in the sign
of this covenant, no faithful person doubts that Abraham and his offspring were
circumcised in the flesh of their foreskin, so that it might be typologically prefigured
that one would be born from his seed who would cleanse his chosen ones from all stain of
sins, and grant them perpetual blessing; to the sacrament of which cleansing aptly
corresponds what follows:

Genesis 17:12

A child of eight days shall be circumcised among you. For on the eighth day, that is,
after the Sabbath, the Lord rose from the dead, in whose passion and resurrection we are
baptized, absolved from the oldness of faults, as if we are renewed by spiritual
circumcision; the Apostle explaining and saying: For as many of us as were baptized into
Christ Jesus were baptized into His death, therefore we were buried with Him through
baptism into death: so that just as Christ was raised from the dead by the glory of the
Father, so we also should walk in newness of life (Rom. VI, 3). This number can most
fittingly correspond to the time of our resurrection, when we shall be clothed universally
with the immortality of the flesh, which we laid down through death, and we shall suffer
nothing of sin nor of corruption in the flesh. For our resurrection is also not
incongruously figured by the number of the eighth day; because after the six ages of this
world and the seventh of rest, that is, the rest of souls, which is now celebrated in
another life, the future one will be. Therefore infants were commanded to be circumcised
on the eighth day as a sign of the divine covenant to indicate mystically that all the
elect by the grace of God would be absolved from all iniquities in this number, cleansed
from all corruption of the flesh, and also freed from the very death that they incurred
through the guilt of the first transgression.

Genesis 17:12

Every male among your generations, whether born in the house or bought with money, and
whoever is not of your seed, shall be circumcised. This signifies that the grace of
regeneration and immortality pertains to all the faithful, whether they derive their
origin from the stock of Abraham or from another source of the flesh. [Genesis 17:13] --
And My covenant shall be in your flesh for an everlasting covenant. By which covenant it
is surely signified that I will clothe your flesh and soul together with perpetual renewal
and immortality.

Genesis 17:14

A male whose foreskin's flesh has not been circumcised, that soul will be cut off from his
people: because he has broken my covenant. By this sentence, the greater mystery of the
same circumcision is revealed, which is not only a sign of renewal to come in Christ but
also an abolition of the transgression committed in Adam; for what baptism now
accomplishes through faith in Christ, circumcision accomplished from that time on the
eighth day, which was a designation of Christ's resurrection; except that the entrance to
the kingdom of heaven was not yet open to those circumcised, before the Lord, rising from
death, unlocked the door of that same kingdom to all the elect by ascending to the
heavens. For this reason, they were circumcised on the eighth day specifically; to signify
that they would not truly be cleansed from all stain of vice except through the effect of
the Lord's resurrection. However, it may raise a question how it is said, that soul will
be cut off from his people, because he has broken my covenant, when there is no fault of
the infant, whose soul, he said, will perish, nor has he himself broken the covenant of
God, but those older who did not care to circumcise him; unless because even infants, not
according to their own life's property, but according to the common origin of the human
race, all broke the covenant of God in that one in whom all sinned. Therefore, since
circumcision was a sign of regeneration, and not without reason the infant, on account of
original sin, by which the first covenant of God was shattered, would be destroyed by
generation unless liberation freed him; thus these divine words must be understood as if
it were said: Whoever has not been regenerated, that soul will be cut off from his people,
because he has broken the covenant of God; since in Adam, even he sinned with all.

Genesis 17:15

And the Lord said to Abraham: "You shall not call your wife Sarai, but Sarah, and I will
bless her, and I will give you a son by her, whom I will bless, and he will become
nations, and kings of peoples shall come from him. Here the promises about the calling of
the gentiles in Isaac are more evident, that is, in the son of promise, which signifies
grace, not nature, because a son is promised from an old man and a barren old woman.
Although God also works in the natural course of procreation, where however the evident
work of God is, with nature being corrupted and ceasing, grace is understood more
evidently; and because this will happen not by generation, but by regeneration, therefore
circumcision is now commanded. When a son was promised from Sarah, the names of the
parents are also changed, everything resonates with newness, and the New Testament is
foreshadowed in the Old. Sarai is interpreted as "My Princess," but Sarah as "Princess,"
and the reason for the change of the name is this: because she was previously called "My
Princess," that is, the mother of one household only, but afterwards she is called
"Princess" absolutely; for it follows:

Genesis 17:16

And I will give you a son by her, whom I will bless, and he will become nations, and kings
of peoples shall come from him. And notably, not as we read in Greek: God said to Abraham,
Your wife Sarai will no longer be called Sarai; in Hebrew it is, You will not call her
name Sarai; that is, you will not call her My Princess: she is now to be the princess of
all nations, wherefore the Apostle Peter, instructing the life of women, says: So once
holy women also, who hoped in the Lord, adorned themselves, being subject to their own
husbands, as Sarah obeyed Abraham, calling him lord, of whom you are daughters, doing good
and not fearing any disturbance (1 Peter 3:5). [Genesis 17:17] -- Abraham fell on his
face, and laughed, saying in his heart: "Shall a child be born to a man who is a hundred
years old, and will Sarah, who is ninety years old, bear a child?" The laughter of Abraham
is the exultation of one rejoicing, not the mockery of one disbelieving: those words which
he said in his heart are not those of one doubting, but of one admiring; as testified also
by the Apostle who, speaking of him, said: "He did not waver at the promise of God through
unbelief, but was strengthened in faith, giving glory to God, and being fully convinced
that what He had promised He was also able to perform." (Romans 4:20).

Genesis 17:19

And the Lord said to Abraham: "Sarah your wife shall bear you a son, and you shall call
his name Isaac." Isaac is interpreted as Laughter, and it is not to be doubted that he was
so called because when his birth was announced, Abraham laughed in his heart. This
laughter fittingly signifies the joy of the New Testament, in which the children of the
promise, with the Lord dwelling within them, shall rejoice forever. [Genesis 17:19] -- For
what follows: "And I will establish My covenant with him for an everlasting covenant, and
with his seed after him," etc. He says his seed in those who, by imitating the faith of
Abraham, merit to hear from the Lord: "Blessed are you who weep now, for you shall laugh"
(Luke 6:21); to such as these the Apostle, joining himself, says: "Now we, brethren, as
Isaac was, are children of promise" (Galatians 4:28). Specifically, however, the name
Isaac, that is, laughter, which is born from the promise, fittingly applies to the
Mediator between God and men, about whose birth an angel said to the shepherds: "Do not be
afraid, for behold, I bring you good tidings of great joy which will be to all people"
(Luke 2:10).

Genesis 17:24

He was ninety-nine years old when he circumcised the flesh of his foreskin, and Ishmael
his son had completed thirteen years at the time of his circumcision. Therefore, Abraham
was a hundred years old, and Ishmael was thirteen years old when they were circumcised: so
that, after a year, when Isaac was born, Abraham was a hundred years old, and Ishmael was
fourteen, that is, twice seven, years old? Indeed, in a great mystery: because evidently
Isaac held the figure of the New Testament, and Ishmael of the Old Testament. For Isaac,
when he was born, his father was a hundred years old, to signify that the grace of the New
Testament would bring the children of his promise to the inheritance of the heavenly
kingdom. Indeed, the number one hundred, as has often been said, in the arithmetical
count, passes from the left to the right, and our heavenly mother Jerusalem is rightly
marked by the right hand; for those to whom it is permitted to enter it will stand on the
right hand of the Judge in the last examination. In the birth of the same Isaac, Ishmael
had completed two weeks of years; evidently because of the sacrament of the Sabbath, which
was observed in the Old Testament; so that in the fifteenth year, as if in the sign of the
resurrection, that is, of the true circumcision, Isaac would be born;

where it would be typified because the passing legal observance given by Moses would be
succeeded by grace and truth which came by Jesus Christ. Therefore, when Isaac, who
prefigured the grace of the New Testament, was born, his elder brother Ishmael, who
signified the Old Testament, had completed the number seven in his age; because the
observance of the law, in which the Sabbath held the greatest place, was fit to be
extended until the time of grace; but the same number seven is doubled concerning the
perfection of the same sacrament; because the law of God desires us to be freed both from
servile, that is, from evil works in the body, and from harmful thoughts in the mind. The
number seven is doubled because the law commands rest for bodies to its followers in this
life and promises rest for souls in the future life; when Isaac was born and the first
year of his age began, Ishmael began his fifteenth year because, with the grace of the
Gospel appearing, even the law itself, spiritually understood, was found to be full of
heavenly sacraments and to have preached the glory of the resurrection; but when Isaac had
grown up, at the command of Sarah, Ishmael with his mother was cast out, it should not be
thought that the Old Testament is to be abolished by the succession of the New Testament;

but rather that the carnal observance of the law, with those who carnally, even while the
grace of the Gospel shines, contend that it should be observed, ought to be expelled from
the boundaries of the Church; but itself, understood in a spiritual sense, will lose
neither a jot nor a tittle until all things are accomplished.

CHAPTER 18

Genesis 18:1

The Lord appeared to him in the valley of Mamre as he was sitting at the entrance of his
tent in the heat of the day, etc. This appearance of the Lord is considered to be more
sacred than all the previous ones, in which He was seen so many times by the blessed
Abraham. And rightly so, after receiving the sacrament of circumcision, after the name was
amplified by which he was to be marked as the father of all nations, he came to know the
more secret mysteries of God, of which, notably, not only circumcision but also the
uncircumcised were to be participants. Rightly, the appearance in the valley of Mamre is
remembered as having taken place. For Mamre, as we read above, was indeed an Amorite by
race, but together with his brothers, he was allied with Abraham; hence the valley of
Mamre aptly represents our humility, who, having derived fleshly origin from the nations,
have Abraham as our father in spirit and faith. To whom the Apostle, drawing from Abraham
both the origin of flesh and virtue, says: We announce to you eternal life, which was with
the Father and appeared to us; what we have seen and heard, we declare to you, so that you
too may have fellowship with us (1 John 1:2). And indeed in this reading, apart from the
spiritual understanding, it greatly edifies the readers that Abraham, seeing unknown men,
immediately ran to meet them as if to offer the grace of hospitality to strangers;

that he approached them humbly, worshipped on the ground, that he asked them to wait and
accept his service, and hastily provided what they agreed to; and that he completed this
not through servants and maidservants, but by himself and Sarah. It is indeed remarkable
if, upon first seeing them, he did not believe they were men, why he would want to bring
them water to wash their feet; how he would ask them to rest under a tree as if weary from
walking; why he requested to strengthen their bodies with refreshment, as if they were
laboring in fasting. If anyone seeks to investigate this reading more deeply, he will find
it to be full of spiritual senses. For the fact that the Lord appeared to Abraham sitting
at the entrance of his tent greatly suits both Abraham's devotion and that of all the
heirs of the same promise, who testify that they are strangers and sojourners in this
world but truly citizens of another life, that is, of the heavenly homeland. For we use
tents in a journey or in war, but a house in our homeland, in which mystery, Isaac and
Jacob are also read to have dwelled in tents. He who remains in the midst of his tent,
knowing that he is a stranger and not destined to live forever in this world, and yet is
not ashamed to engage himself as much as he can in the affairs and allurements of the
world, remains.

But Abraham and his followers, who conduct the things of the world out of necessity and
not out of pleasure, sit as if at the entrance of their tent, because they are ready to
leave the world at any moment, always with a joyful mind stretched towards the future
rewards and waiting for the entrance into the following life. And it is well added, in the
heat of the day; for the heat of the day, in which Abraham was sitting at the entrance of
his tent, signifies the virtue of love with which he was burning in his mind with respect
towards the Sun of righteousness. And such a state of place and time was fitting for him
who was to see the Lord and enjoy His conversation, in which both the sojourner of this
world would be figuratively represented, and irradiated by the light of true heavenly
grace, and zealously enflamed with the love of divine contemplation.

Genesis 18:2

And when he had lifted up his eyes, he saw three men standing near him; and when he saw
them, he ran to meet them from the door of the tent, and worshipped upon the ground, and
said: Lord, if I have found grace in thy sight, do not pass by thy servant, etc. The fact
that three men appeared to him is a mystery of the Holy Trinity; indeed, when he saw
three, he worshipped one, and prayed to the Lord, because although there is a Trinity in
persons, there is nevertheless one and co-adorable equality in divinity of the Lord, just
as in Isaiah when the angelic hosts were singing the glory of the Holy Trinity, saying:
Holy, Holy, Holy, they immediately add the unity of dominion and deity, saying: The Lord
God Almighty, the whole earth is full of His glory. And it is fittingly said that Abraham
lifted up his eyes to see the angels, because indeed it is necessary that one who wishes
to see the citizens of heaven, who desires to know the glory and secrets of the Divine
Majesty, should raise every gaze of his mind from lowly desires and with diligent
intention open up to the light of the true Sun.

It is fittingly added that when he saw the angels, he ran to meet them, worshipping, and
asked them not to pass him by, because it is necessary that whenever we conceive any taste
of internal sweetness in our soul, we should immediately strive with all our prayers and
prompt steps of good works, lest the same sweetness should leave us too quickly; but what
is tasted for a time should refresh our minds somewhat longer by the memory of supernal
sweetness and suspend them in the contemplation of eternal things, abstracted from the
delights and cares of this world. It may perhaps move some that in this reading both
Abraham and in the following Lot, having seen the angels, received them as guests as if
they were men, and refreshed them with human food as if they were mortals, while yet they
spoke with them as with God, and received their words no otherwise than as heavenly
oracles. "But it is credible," as Saint Augustine says, "that both Abraham in the three
men and Lot in the two men recognized the Lord; to whom they spoke with singular number,
even when they considered them to be men. For they received them in no other way than as
mortal men and ministered to them with human refreshment as if they were in need;

but surely there was something by which they so excelled, though as men, that in them the
Lord was present as He is wont to be in prophets, so that those who offered them
hospitality could not doubt; and therefore sometimes they called them in the plural, and
at other times the Lord in the singular in them. Scripture testifies that they were
angels, not only in this book of Genesis where these events are narrated, but also in the
Epistle to the Hebrews, where, when hospitality was praised, it says: By this some, being
unaware, entertained angels (Heb. XIII, 2). However, in this reception one can
appropriately sense that it was divinely arranged so that the patriarchs, seeing angels,
would receive them as men indeed but venerate them as God, so that through the distinction
of such service and devotion it would be prefigured that in the future the Lord Himself,
appearing in the flesh, would be satisfied with carnal foods and received in human
hospitality. In which hospitality, however, He would more be devoted to preaching the
gospel and healing the sick than to eating and drinking, as the gospel history often
testifies. Finally, the interpreters of the sacred scriptures have understood this place
as accomplishing what the Lord said to the Jews: Your father Abraham rejoiced to see my
day; and he saw it, and was glad (John VIII, 56).

He saw indeed the day of the Lord, when seeing the three angels, he worshipped one, and
addressed the Lord, because in the distinction of the three persons, he recognized the
essence of one majesty.

Genesis 18:5

He refreshed them with the feasts that were prepared because he understood that from his
seed would be born the one who, although he is God before the ages, consubstantial with
the Father, appearing at the end of the ages as a true man, would truly dwell among men;
the food with which he refreshed them is also full of spiritual sacraments, of which it is
thus remembered: [Genesis 18:6] -- Abraham hastened into the tent to Sarah, and said to
her: "Hurry, mix three measures of fine meal, and make cakes upon the hearth." And he
himself ran to the herd, and took a tender and good calf and gave it to the servant, who
hastened and cooked it. Where it is firstly to be noted that everything is done quickly,
as if in the service of divine reception; Abraham hastens, he orders Sarah to hurry, the
servant quickly completes the assigned task, so that it becomes clearly evident that
blessed Abraham truly, according to the voice of the Lord, rejoiced to see his day, and he
saw it and was glad (John 8:56). But also all who are touched in soul by the regard of
divine grace immediately leap with joyful steps of good works and thoughts into the
service of the heavenly will, and with diligent exhortation provoke themselves and those
who hear them to the speedy observance of the commandments of heaven.

Genesis 18:6

The flour that Sarah mixed to refresh the angels is the internal sweetness of God's word,
which the prophet promises to the heavenly Jerusalem, that is, the holy Church, saying of
the Lord: "He makes peace your borders, and fills you with the finest of the wheat" (Psalm
147:14). And immediately, explaining more clearly what the finest wheat is, he added: "He
sends out his command to the earth. Now there are three measures of this same flour
because in the sacred Scripture there is a threefold sense of understanding, namely the
historical, the allegorical, and the anagogical; for example: "Lord, I have loved the
beauty of your house" (Psalm 26:8); according to history, he desired the beauty of the
house which Solomon made for the Lord to remain inviolate, being praised by his people in
it. According to allegory, he desired the beauty of the holy Church to shine throughout
the whole world, to whom the Apostle says: "For you are the temple of God" (2 Corinthians
6:16). According to anagogy, that is, the sense leading to higher things, he desired to
see the beauty of the heavenly homeland, that is, the house not made with hands but
eternal in the heavens. The Lord also mentions this threefold measure in the gospel
parable, saying: "The kingdom of heaven is like leaven which a woman took and hid in three
measures of flour, until it was all leavened.

For the evangelical leaven the woman hid in the three measures of flour to leaven the
whole, when the holy Church, which Sarah signifies in this place, either preaches history
in the Scriptures, reveals allegory, or lifts up the eye of its exposition to contemplate
higher things. It always instills the power of either the Lord's or fraternal charity in
its words. And no one should think they have rightly understood Scripture in which they
have not found the institution of charity. A "measure" was a type of measurement among the
Palestinians, holding one and a half bushels.

Genesis 18:6

But the fact that Sarah makes bread under the ashes is very relevant. Bread baked under
the ashes, while being baked, is indeed cooked with fire and lies hidden in the darkness,
but only the ash that accumulates on top is visible to the eyes of onlookers. However,
when they are baked, the ash is removed, and the clean bread is presented before the faces
of those who will eat, because the words of the Lord have been tested by fire, namely the
Holy Spirit, through whom the scripture itself was made. Sometimes, however, the style's
baseness and simplicity contain so much knowledge in themselves that the spiritual fervor
and celestial nourishment within them are not easily apparent; but when the veil of the
letter is removed through the preacher's ministry and the sweetness of the spiritual sense
is revealed to the hearts of the listeners, just like shaking off the ash, the sweetest
bread is offered to refresh the faithful.

Genesis 18:7

The tender and excellent calf that Abraham took from the herd signifies the Mediator
between God and humans, whom the most merciful Father killed for his returning younger
son, that is, the Gentile people, according to the parable of the Gospel. He is the tender
and excellent calf taken singularly to be slain and cooked for the citizens of heaven
because he alone from the entire human race was specially chosen, whose blood would redeem
the world, and through whom all things on earth and in heaven are restored in him, as the
Apostle says. This calf is rightly called tender and excellent. For what is as tender and
excellent as He who humbled Himself for our elevation: Becoming obedient to the Father
unto death, even death on the cross? [Genesis 18:8] -- He also took butter, and milk, and
the calf which he had cooked, and set it before them. By the milk, the beginnings and as
it were the elements of the Mosaic law; by the butter, the perfection of evangelical
doctrine; by the milk, the simplicity of the letter in the Scriptures, by the butter, the
virtue of the mystical sense which is usually generated from the letter, is expressed. Or
certainly, the milk indicates the beginning of faith, the butter indicates the perfection
of the work which is created from faith. All of which Abraham placed before the men whom
he had received, to signify that the sons of promise would always offer spiritual feasts
to the Lord, namely the breads of holy readings, the calf of the Lord's Incarnation, the
milk of faith or historical perfection, the butter of good senses or good works, where it
is well added:

Genesis 18:8

But he himself stood by them under the tree, because certainly we should so feed the Lord
with the feasts of faith and virtues by good living, that is, delight Him, so that we
always remember to stand in His presence, according to the saying of Blessed Elijah: "The
Lord lives, in whose sight I stand" (3 Kings 17:1). And as the Psalmist says: "In the
sight, I will sing to you among the angels" (Psalm 138:1). And this under the tree of the
Lord's passion, saying with the Apostle: "But far be it from me to glory except in the
cross of our Lord Jesus Christ" (Galatians 6:14).

Genesis 18:9

And when they had eaten, they said to him, “Where is Sarah your wife? He answered,
“Behold, she is in the tent. Then he said, “I will return to you at this time next year,
if life be with us, and Sarah your wife shall have a son. Both indeed the lords of the
house, and evidently Abraham and Sarah, prepared with the utmost haste a meal; but as if
in a well-ordered house, Abraham, with the meals prepared, more boldly approached the
Lord; Sarah, with womanly fear and modesty, restrained herself in the tent, in fact behind
the tent door, and no longer dared to approach, but listened from within to what her
husband spoke with the Lord. Therefore, since she was both devoted to God and well
subjected to her husband, she heard the joy of childbirth which she greatly desired; not
indeed any childbirth, but that in which both she in the future and all nations would
receive a blessing. And well, after the angels had eaten, they promised a son to their
hosts, because when the Lord has accepted the meals of our good work and faith, he rewards
us with the grace of his blessing. But the angels ate, or rather seemed to have eaten, as
holy Raphael explained to Tobias, to signify the mystery of the Lord’s Incarnation, in
which he, the Angel of Great Counsel, was to eat as a man, not only visibly appearing, but
even sitting at the table of men and eating;

but they, as the same Raphael said, used invisible food, that is, which cannot be seen by
men living in the flesh, namely the joy of contemplation; of which also the Lord in the
Gospel: “For their angels,” he says, “always see the face of my Father who is in heaven”
(Matthew 18:10); for they always see, that is, even when they come outside to us to
minister something; it is credible, moreover, that the food which they ate, as soon as it
touched their spiritual or ethereal body, was consumed like water thrown into a burning
flame, and not like water poured into dry land to refresh their bodies, as happens to us
when we eat.

Genesis 18:11

They were both old and advanced in years, and it had ceased to be with Sarah after the
manner of women. To highlight the growth of heavenly power, he says that both were old,
and moreover that Sarah, having been barren, was now also deprived of her menstrual blood,
because of which she could no longer conceive, even if she had not been barren. Further,
if a woman is of such an advanced age that the usual flow of women still occurs to her,
she can conceive from a young man, but not from an old man; although the old man can still
beget from a young woman, as Abraham, after Sarah's death, was able to beget from Keturah,
because he found her age to be vigorous; this therefore is what the Apostle clearly
commends when he says: "He believed against hope in hope, that he might become the father
of many nations, according to what was said to him: Thus shall your offspring be; and not
weakening in faith, he did not consider his own body already dead, being about a hundred
years old, and the deadness of Sarah's womb; in the promise of God he did not doubt"
(Romans 4:18). For this reason he says that Abraham's body was already dead, because he
could still beget from any woman who still had some final period of time left for bearing
children at that age: we must understand the body as dead for some purposes, not for all;
for if for all, then it is not the old age of the living, but the corpse of the dead.

Genesis 18:12

Who laughed secretly, saying: After I have grown old and my lord is old, shall I have
pleasure? The Apostle Peter recalls this sentence when, admonishing women to obey their
husbands, he added: "As Sarah obeyed Abraham, calling him lord." It seems, however,
similar to this passage what is read about Abraham above, for when he heard about Sarah's
childbirth, he fell on his face and laughed in his heart, saying: Shall a child be born to
a man who is a hundred years old? And shall Sarah, who is ninety years old, bear a child?
And he added, speaking to God: Oh that Ishmael might live before you! But since the
Apostle says that Abraham did not waver in unbelief, but Sarah did hesitate, the following
word of the Lord clarifies, saying to Abraham: [Genesis 18:12] -- Why did Sarah laugh,
saying: "Shall I indeed bear a child, old as I am?" It remains to be understood that when
she heard that Sarah would bear a son, Abraham had previously laughed in wonder with joy,
and Sarah herself subsequently doubted in joy; whose doubt, nevertheless, was immediately
removed when the reason for divine power was given, as the angel said to him:

Genesis 18:14

"Is anything too hard for the Lord? At the appointed time I will return to you, about this
time next year, and Sarah shall have a son. With this statement heard, all doubt was so
removed, and her faith so confirmed, that the Apostle rightly says of her: "By faith even
Sarah herself received power to conceive. But when he says "I will return to you," and
added "with life as a companion," he speaks in a human manner, as if he were to say: "If
life is a companion. But it should be understood more deeply that the angels always
converse with life as a companion either in heaven or descend to earth, certainly with
that life that says: "For as the Father has life in Himself, so He has granted the Son
also to have life in Himself; by whose vision and enlightenment the angels and holy men
are perpetually blessed. Indeed, this place seems comparable by contrast with the deeds of
the first man; for after his transgression, he did not see the Lord God but is said to
have heard the voice of the Lord God walking in the garden; here, the future blessing's
faith, hope, and love inflamed he saw the Lord standing, because surely with this he was
to remain, the contemplation of divine clarity having departed from him. Hearing the voice
of the Lord God, trembling he hid himself because he truly blushed at his error.

Here, having seen the Lord, he immediately joyfully ran, believing that by the merit of
obedience he had pleased Him. He on the cool of the day, this one at the very heat of the
day; because this one burned with the fire of divine love, the other by sinning had driven
away the light of divine protection and love from himself. This one receives and
entertains the Lord as a guest, to show with the carnal feast provided that he would
foster Him with spiritual feasts in his heart by living devoutly, according to what the
Lord Himself promised about His lovers: "Behold, I stand at the door and knock; if anyone
hears My voice and opens the door, I will come in to him and dine with him, and he with
Me" (Revelation 3:20). The other, that is, the first man, who ate what was forbidden, lost
those delights which he could have had perpetually in the presence of the Lord and His
angels, also being visibly excluded from the tree of life so that it might be openly shown
that he had lost the incorruptible fruit of wisdom, which he used to enjoy invisibly. And
because the blessed Abraham by the merit of pious devotion had already tasted the fruit of
wisdom and life, which is Christ, rightly he is said to have seen and received the Lord
standing under a tree.

There Eve, having abandoned the fear of God, having neglected her husband's counsel,
rashly approached the serpent, in which the devil was speaking, by whom she was deceived
into eating what was forbidden, and also made her husband complicit in her transgression;
for which reason, receiving the sentence of just condemnation with her husband, she heard
among other things: "In pain you shall bring forth children" (Genesis 3:16); and first she
bore Cain, the cursed son and fratricide. Here Sarah, submitted to the fear of God,
following likewise the religious faith and deeds of her husband, awaited at home the
Lord's appearance until her husband came and learned what should be done; but also with
the dishes prepared for the Lord's reception, she nevertheless modestly remained at home
and rejoiced in having her husband go ahead with them to the Lord and offer the gifts of
her devotion and his own. Therefore both received the reward of their kindness with a
promised offspring; and not just any offspring, but indeed the one in whom all nations
would be blessed. And rightly so, for there the guilt of transgression was punished with
due retribution in the first Adam; here the time of redemption through the second Adam was
both foreshadowed and prepared. It follows:

Genesis 18:16

When the men got up from there, they directed their eyes toward Sodom, and Abraham was
walking with them to see them on their way. When it is said that the men got up from
there, it is shown that while they were sitting, Abraham was standing and ministering to
them, although he had initially seen them standing. They directed their eyes toward Sodom
so that just as they rewarded the faith of blessed Abraham with joyful promises, they
would destroy the faithlessness of the impious city with avenging flames, according to
what the Psalmist said, who after proclaiming the Lord's mercy toward the holy: "The eyes
of the Lord are on the righteous, and His ears are attentive to their cries" (Psalm
34:16), immediately added His severity in the punishment of the wicked: "But the face of
the Lord is against those who do evil, to blot out their name from the earth" (v. 17). But
that Abraham walked with the angels to see them on their way, he is believed to have done
from the custom of devoted hospitality; but blessed were those steps by which a man was
deemed worthy to walk with angels on earth, and to lead them who had come to visit him
back to heaven; now blessed are those lives that follow the angelic way of life on earth,
by living soberly, righteously, piously, and chastely, and by always, as much as mortal is
possible, devoting themselves to divine praises. Truly, blessed Abraham, because he so
joyfully received the Lord coming, that he cared to see them off as if they were household
members, deserved to know higher secrets of divine works; who, understanding himself the
strictness of the forthcoming divine retribution on the world, as he had previously shown
himself devoted to God in receiving guests, so afterward he showed himself solicitous for
his neighbors by interceding for them.

Genesis 18:20

The Lord therefore said: "The outcry of Sodom and Gomorrah has been multiplied, and their
sin has become very grave." He calls the outcry of Sodom the reputation or rather the
infamy of their crimes, from which the Apostle, admonishing us, says: "Let all bitterness,
and wrath, and anger, and clamor, and blasphemy, be put away from you, with all malice"
(Ephesians 4:31). To this clamor indeed is opposed the clamor of the elect, who
confidently supplicating their Creator, individually say: "Lord, hear my prayer, and let
my cry come to you" (Psalm 102:2). Indeed, great is their clamor, a sublime merit and the
intention of faith seeking heavenly things alone, where Christ sits at the right hand of
God; since they do not desire earthly riches, nor vain and perishable glory, nor the
fleeting joys of the flesh, but only heavenly goods, everything they do is surely lofty
and, as it were, resonates with a clamor. But with the multiplied outcry of sins, that is,
their enormous crime, let us see what follows.

Genesis 18:21

"I will go down," he says, "and see whether they have done altogether according to the
outcry which has come to me; and if not, I will know." Therefore, when the Lord said that
he would go down to see whether the same outcry was true, he did not show his ignorance,
who possesses the knowledge of all things, but instructs our rashness, lest we presume to
blame the deeds of others before we learn perfectly; which He also teaches us in the
construction of the tower, where it is written that the Lord came down to see the city and
the tower which the sons of Adam had built; for what would He not see from heaven to
earth, of whom it is written that "Hell is naked before Him, and there is no covering for
perdition"? [Genesis 18:23] -- And they turned themselves from there and went towards
Sodom; but Abraham still stood before the Lord, and approaching he said: Will you indeed
destroy the righteous with the wicked? If fifty righteous are in the city, will they
perish along with the rest, until he said: If ten are found there; and the Lord said: I
will not destroy it for the sake of the ten. It is read further that two angels came to
Sodom and were received by Lot; hence it seems likely that at this place two angels
departed from Abraham, and he spoke with the one who remained with him, interceding for
the perishing city. In which intercession, the humility of the blessed Abraham is
especially to be considered, who, although he was esteemed so highly by God that he
received Him as a familiar guest and interceded with Him as if with a friend of one mind
for others, nevertheless in his own estimation he remained vile and despicable; hence in
his second prayer he says to Him:

Genesis 18:27

Since I have begun, I will speak to my Lord, though I am but dust and ashes. By this word
he clearly rebukes our pride, we who are far distant from the height of his merits, far
removed from divine conversation due to our slowness and inertia, nevertheless inflated
with the pride of arrogance, do not recall that we are destined to be dust and ashes; for
blessed Abraham, the closer he approached the purity of the divine vision, the more
certainly he dispersed and cast away the weaknesses of his own frailty. But we, who are
excluded from the gaze of inner clarity by the cloud of our own depravity, the less we
lament the darkness of misery inherent in us, the more we are accustomed to see nothing
but these.

CHAPTER 19

Genesis 19:1

And the two angels came to Sodom in the evening, while Lot was sitting at the gates of the
city. Not without cause, the angels who had come to Abraham at midday are reported to have
come to Sodom in the evening, because they came to announce prosperity and joy to the
former, but to bring adversity to the latter; he was burning with the fruit of light
towards heavenly things, but this one, besieged by the darkness of vices, was approaching
eternal perdition. [Genesis 19:1] -- When he saw them, he rose, and went to meet them; he
bowed down with his face to the ground and said: I beg you, my lords, turn aside to your
servant's house and stay there, and so on. In blessed Lot a great and perfect example of
godly hospitality is shown, who, seeing the guests entering the city, was not only
prepared to meet and welcome them but also persistently asked them to turn aside to his
house and rest with him. At first, they refused to enter his house, but eventually, at his
urging, agreed to do so, so that they might more thoroughly test his hospitality's
diligence and more worthily reward it, delivering him from the destruction of the sinners
along with his house.

Genesis 19:4

But before they lay down, the men of the city, both young and old, all the people to the
last man, surrounded the house; and they called to Lot and said to him: Where are the men
who came to you tonight? Bring them out to us, that we may know them, etc. This is what
the prophet Isaiah said about the exceedingly sinful people of Israel: They proclaim their
sin like Sodom, they do not hide it (Isaiah 3:9). Indeed, they proclaimed their sin like
the Sodomites, they did not hide it, for without any sense of shame, all, from youth to
extreme old age, used to practice abominations with men; so much so that they did not even
hide their crimes from guests and strangers and sought to make them alike in crime by
force and to involve them in their wicked deeds. [Genesis 19:8] -- Indeed, when they [the
men of Sodom] were raging to commit such a crime, Lot says among other things: "I have two
daughters who have not yet known a man. I will bring them out to you, and you may abuse
them as it pleases you, provided that you do nothing evil to these men." Because he wanted
to offer his daughters as a form of compensation so that his male guests would not suffer
such an outrage from the Sodomites, it is rightly questioned whether such a compensation
of crimes or any sins should be admitted, that we might do something evil in order to
prevent another from doing a greater evil, or whether it should rather be attributed to
the disturbance of Lot’s mind rather than his intention, since he said this; indeed, this
compensation is most perilously admitted; but if it is attributed to human disturbance and
a mind disturbed by such great evil, it should in no way be imitated.

Genesis 19:11

And behold, the men reached out their hands and brought Lot to them and closed the door,
and they struck with blindness those who were outside, from the least to the greatest, so
that they could not find the door. And the rest is up to the point that Lot said to his
sons-in-law: "Get up, leave this place, for the Lord will destroy this city," and he
seemed to be speaking jestingly. That the angels closed Lot's door, so that neither he nor
anyone from his house could be taken by the Sodomites to destruction, clearly indicates
that none of God's elect will be lost to the impiety and persecution of the reprobates, as
the Lord says about his sheep: "And I give them eternal life, and they shall never perish,
and no one will snatch them out of my hand" (John 10:28). That Lot, having the authority
given by the angels, could not bring back to salvation any of the wicked citizens, not
even his own relatives or friends, even though he tried very much, signifies that no human
effort can add even one soul to the number of the predestined, who were chosen by the Lord
before the foundation of the world; for the Lord knows who are his own. Indeed, although
the weakness of our condition may hide from us the fate of those who belong to the lot of
the elect, we must not cease from caring about our own salvation, nor should we be silent
in instructing our neighbors. But, following the example of the blessed Lot, we ought to
live chastely and devote ourselves to the correction of those who err, for it is certain
that even though we cannot save those predestined to destruction, we do not lose the
reward of our kindness, which we extend toward their salvation.

Genesis 19:16

And they led him out and placed him outside the city. There he spoke to him: "Save your
soul, do not look back, nor stay in any region around, but save yourself on the mountain,
lest you also perish together. Generally, indeed, the fire and destruction of Sodom, from
which Lot was rescued, designates the punishment of ultimate severity; when, with the
completion at the end of the age of the total number of the elect, all the impious will be
seized into eternal fire, the Lord explaining, who said: "Similarly as it happened in the
days of Lot, they ate and drank, bought and sold, planted and built; but the day Lot went
out from Sodom, fire and sulfur rained from heaven and destroyed them all. So will it be
on the day when the Son of Man is revealed" (Luke 17:28). To which the apostle Jude also
attests, saying: "Just as Sodom and Gomorrah and the neighboring cities, which likewise
indulged in sexual immorality and pursued unnatural desire, serve as an example by
undergoing a punishment of eternal fire” (Jude 7). However, the same fire of Sodom can
also, not incongruously, suggest the flames of the vices with which the reprobate are
burned in this life and are thus prepared for eternal fire; who, although they now do not
cease to burn with earthly desires and carnal allurements, then will never cease to burn
with the fire of vengeance. This sense, too, the Lord affirms, indeed even teaches, who
says:

"In that hour, let the one who is on the housetop, with his goods in the house, not come
down to take them away; and likewise, let the one who is in the field not turn back.
Remember Lot's wife" (Luke 17:31). For we are not taught that in the approaching moment of
the final judgment, deserting the peak of upright conduct, we should turn our mind to the
depths of worldly desire; or, leaving the plow of spiritual agriculture, that we should
look back, when no further correction of our works remains to us, but rather the reckoning
of what we have worked is at hand. Rather, indeed, as judgment approaches, the faithful
are given this exhortation, to persist in good and wholesome beginnings, lest, repeating
the contagions of sins which they had left behind, they imitate Lot's wife, who, when she
looked back heedlessly at the sulfurous burning Sodom, was turned into a pillar of salt.
Therefore, as the Lord forbids us from imitating Lot's wife, he certainly shows that the
burning of the city, to which she had looked back, expresses the flames of vices which we
are both able and ought to avoid. Hence now the exhortation of the angels, by which they
had admonished Lot, who was led out of Sodom, not to look back, nor to stay in any region
around, but to seek the mountain to be saved, must be spiritually understood and followed
with the utmost intention by us;

lest we carelessly repeat the ardor and incentives of the vices we seemed to have
momentarily escaped, nor consent to remain, as much as possible, in the vicinity of
sinners, lest by their example we deviate from the rectitude of our path, as the Psalmist
says of the blessed man: "And he does not stand in the way of sinners" (Psalm 1:1), but we
should quickly strive to ascend to the height of elevated conduct.

Genesis 19:19

And Lot said to them: "Please, my lord, because your servant has found favor before you,
and you have magnified your mercy, which you have done with me, to save my life, I cannot
be saved in the mountain, lest some evil overtake me. There is a city nearby to which I
can flee, a small one, and I will be saved there." Blessed Lot did not seek the protection
of the nearby city as if he feared some plague would overtake him if he reached the
mountain; rather, he desired to turn to the nearby city with this intention, lest while
seeking the height of the mountain, which was farther away, he would be consumed by the
flame threatening nearby the impious on the way. [Genesis 19:21] -- And he said to him:
"Behold, I have also accepted your request in this matter, that I will not overthrow the
city you have spoken of, etc." Oh, how great is the compassion of divine mercy! Not only
does it deliver the just man from the destruction of the wicked, but it also grants life
to many of them on account of the same just man's safety, which they did not deserve, so
that it might show in those who perished what impiety deserved, and in those who remained
how much the intercession of the pious prevailed with God.

Genesis 19:22

Therefore, the name of that city was called Segor. Segor is interpreted as "Little," which
for this reason was so called because Lot had said, "Is it not small?" Previously it was
called Bale, as mentioned above: "Against the king of Bale, this is Segor." Bale is
interpreted as "devour," which the Hebrews say was called such because it was swallowed up
by a third earthquake. But just as Sodom burns with the flames of vices, and the mountain
to which Lot is ordered to ascend indicates the summit of virtues, so Segor designates a
certain lesser mode of good behavior; although it is far from the heights of the perfect,
it is still separated from the contagion of the wicked. For example, one who rightly keeps
a conjugal life escapes the sulfurous flame of fornication but does not yet ascend the
mountain of continence; he who turns his hand and mind away from rapine and avarice, and
is accustomed to give what he has to the poor, cannot yet leave everything behind. He
indeed escapes the fire of the Sodomites, enters the walls of the small city where he
avoids the danger of destruction, but has not yet ascended the fortress of virtue where he
would already shine as perfect, and other such things.

Genesis 19:23–25

The sun rose upon the earth, and Lot entered Zoar; then the Lord rained upon Sodom and
Gomorrah sulfur and fire from the Lord out of heaven; and he overthrew those cities and
all the surrounding region. The sunrise upon the earth, at which Sodom and Gomorrah were
overthrown, marks the manifestation of the final judgment, when, after all the righteous
have been rescued, the wicked will be suddenly overwhelmed by destruction. And surely it
was rightly done by the judgment of God that those who had tried to snare the blessed Lot
in the darkness of night, laboring much and resisting with their crimes, when day suddenly
came upon them, saw him rescued while they themselves perished entirely; and they who had
burned with vile pleasures of the flesh in darkness, were consumed with sulfur and fire
once morning suddenly appeared, because all who serve vices secretly in the blindness of
their minds are openly struck in the knowledge of their crime by the stern judge. Also, it
should be noted that on one and the same night while Lot was rejoicing with the Lord as
his guest and was being defended from enemies, the Sodomites were laboring to accumulate
their crimes, even desecrating Lot with his guests; but at sunrise, Lot was liberated for
his righteousness, and they were condemned for their impiety, because indeed in the night
of this world holy people also rejoice in welcoming Him who said: 'Behold, I will come and
dwell in the midst of you' (Zech.

x, 11), and in Revelation: 'Behold, I stand at the door and knock; if anyone hears my
voice and opens the door, I will come in to him and dine with him, and he with me' (Rev.
iii, 20). And the wicked seek to corrupt either the works of the faithful or the very
faith itself with their temptations; but when the morning of the future age appears, they
receive the crown of life, and the others incur the punishment of perpetual death. The
Sodomites therefore perish with a punishment worthy of their crimes. For since they led an
impious life in the filth of luxury and the burning of lust, they are deservedly punished
with flames of fire and the stench of sulfur. Nor should it be doubted that by such
punishment they were not only condemned to present suffering but are also to be condemned
perpetually, as the apostle John says: 'But the fearful, and unbelieving, and the
abominable, and murderers, and fornicators, and sorcerers, and idolaters, and all liars
shall have their part in the lake that burns with fire and brimstone' (Rev. xxi, 2). The
punishment and retribution are therefore made equal to the kinds of sins, according to the
saying of the wise man, interpreting the plagues of the Egyptians: 'That they might know,
that by the same things wherewith a man sins, by the same also he is tormented' (Wis. xi,
17), just as the blessed Lot deserved to be freed according to the mode of life he led;

for since he was hospitable, it happened that he was saved from destruction by receiving
good guests. Nor should it be doubted that after death he was received into eternal
tabernacles by these same guests; so that he who introduced the citizens of heaven into
his own lodging and refreshed them with his feasts would himself be led by them into the
heavenly dwellings, where he would be perpetually refreshed with the bread of angels, that
is, the glory of the vision of divine brightness. And as it is said that the Lord rained
sulfur and fire from the Lord out of heaven, the person of the Father and the Son is
clearly distinguished, and the heresy of Sabellius is repudiated, which says that the
Father is the same as the Son. The Lord rained from the Lord, the Son from the Father;
hence it is also elsewhere said to the Father: 'You have made all things in wisdom' (Ps.
104:24), that is, in the Son. Similar to this is what the Psalmist says, describing the
two persons of the Father and the Son in such a way that he nevertheless indicates one
divinity in the two persons: 'Your throne, O God, is for ever and ever; a scepter of
uprightness is the scepter of your kingdom; you have loved righteousness and hated
wickedness, therefore God, your God, has anointed you' (Ps. 45:6-7). 'Your throne, O God,'
is said to God the Son; 'God, your God, has anointed you,' he adds concerning God the
Father.

Genesis 19:26

And his wife, looking back, was turned into a pillar of salt. This indeed must be believed
to have happened literally. Finally, Josephus reports that even up to his time the same
pillar of salt had endured at the gates of the same city. And indeed, the wife, out of
fear due to her feminine frailty at the sudden clamoring of the perishing and the crashing
of the flames falling from the sky, looked back; but it nonetheless holds their figure in
this infirmity, who, once renouncing the world and beginning the arduous journey of
virtues, suddenly return with an unstable and almost feminine heart to the desires of the
world they had forsaken; about whom the apostle Peter says: "It would have been better for
them not to have known the way of righteousness, than after knowing it to turn back from
the holy commandment delivered to them" (2 Peter 2:21); as, conversely, Lot, who left
behind everything he possessed that was destined to perish with the sinners, suggests
those who truly renounce the world, and regret not their renunciation; those whom also the
blessed Noah, who left behind all his possessions to be destroyed by the floods with the
reprobates, just as [Lot] did with the fire, clearly denotes; but the fact that the wife
of Lot, when she turned away from the path which the Lord showed, perished and was turned
into a pillar of salt;

aptly signifies that those who deviate from the way of truth by returning to sins perish
in their own depravity; yet by the example of their perdition they leave behind, as it
were, a seasoning of wisdom for others, so that those remembering their destruction may
guard themselves more cautiously and circumspectly in the purpose of righteousness they
have taken up. Finally, the Lord, warning the faithful not to abandon the path of faith
they have begun, employs for them, as it were, a rock of salt that they may more sweetly
savor His words, when He says among other things: "Remember Lot's wife" (Luke 17:32).
Therefore, anyone who desires to escape the fire of vices, which is the final judgment,
must forget what is past and always strive towards the joys of divine promise that lie
ahead.

Genesis 19:30

Lot went up from Zoar and stayed on the mountain with his two daughters. He had feared to
stay in Zoar. He hurried to ascend the mountain from Zoar because he recognized that this
was more pleasing to the angels through whom he was rescued, fearing that the city which
at the moment of his intercession had escaped the danger of death might later, due to the
citizens' sins, be consumed with a similar destruction as the neighboring cities; he
feared greatly, since he knew that it had been frequently devastated by earthquakes in
earlier times, hence it was called Bela, that is, 'submerging' or 'devouring.' But also
according to spiritual understanding, because Sodom represents the flames of vices, Zoar a
small beginning of good works, and the mountain the height of virtues, it is necessary
that when someone has moved from the fire of vices to the beginning of virtue, they should
not remain sluggish at the outset, but should always strive and hurry with a lively step
toward higher progress in good action.

Genesis 19:32

And the elder said to the younger: Our father is old, and there is no man on earth to come
in to us after the manner of all the earth; come, let us make him drink wine, and lie with
him, that we may preserve seed from our father. And it was related how the daughters of
Lot, by making him drunk with wine, lay with him, and conceived and bore Moab and Ammon,
the patriarchs of the Moabites and the Ammonites. This story indeed seems to be against
the natural custom of human conception, but it cannot be doubted as a fact, because such
great authority reports it to have happened. Lot can be seen as excusable, because he
suffered such a crime of incest unknowingly rather than committed it; but he is not
excused in that, forgetting the recent extermination of the impious, he indulged in wine
so much that he could not perceive what was being done to him. The daughters also seem
excusable, because they did not commit incest with their father due to lust; but because
they believed no men were left on earth, thinking all had been consumed by the same fiery
punishment; and they suspected that just as after the flood the human race was restored
through the three sons of Noah and as many daughters-in-law, now through themselves and
their father, who alone had survived the fires, it must be restored anew;

thus they thought it should be done rather in sleep, lest the father, knowing such a
marriage, would shun and reject it in scorn. So they can thus seem excusable, for they
believed they were performing an act of obedience to divine disposition; but they are not
excused in that they neither sought the will or counsel of their father in such a matter,
nor waited for time to pass until they could learn more certainly what had happened
regarding the human race throughout the earth. In a moral sense, we can understand from
this event that no state of earthly habitation, however exalted it may appear, can be free
from the contagion of tempting guilt. For behold, the blessed Lot escaped the stinking
flames of Sodom, avoided the ruin of the equally sinful city of Zohar, and ascended the
peak of a mountain; but where you might think him positioned in the lofty summit of
virtues, there you see him, by night, drunk and suddenly defiled by his daughters, because
it often happens that those who have conquered other temptations of vice through the
enlightenment of heavenly grace, again succumb weakly to others through the inertia of
their own weakness. For the assistance of angelic guidance signifies heavenly aid by which
we are freed from the dangers of sin; while the daughters of blessed Lot represent even
the carnal thoughts of exalted men, which by neglect sometimes subdue them; so that from a
pious heart an unworthy word or deed, like nefarious offspring, is conceived.

Nor is it to be doubted that the sons born to Lot by his daughters, who begot Gentile
peoples and alien to the faith of their father, represent those works of the saints which
do not pertain to the rule of holiness, but rather to the depravity of the wicked; such
was the adultery of David, the arrogance of King Hezekiah, the rash march of King Josiah
to the battle in which he would perish and subsequently betray the Davidic kingdom to
enemies; and then the denial of the most blessed prince of the apostles. The times so
often correspond with events; for Lot, who had been rescued from Sodom at dawn, was drunk
and deceived at night, because of course what saves us from dangers is the grace of God
illuminating us; what makes us relapse into vices is our own blindness and weakness. Moab
and Ammon are born of Lot's daughters, who also signify sins, as testified by that law's
commandment which says: The Moabite and Ammonite shall not enter into the Church of the
Lord until the third and fourth generation, and forever, because errors and vices, as we
said, of the elect are by no means counted among the virtues by which the Church is
perfected and adorned, but are rather covered by an abundance of good works so as not to
appear. But the names of Lot's sons, the first of whom is interpreted as "from the
father," and the second "my people," are fittingly applied to the nature of vices;

which I find divinely implanted not from the Creator God in us, but originating from the
first cause of our condition. I call Ammon also "my people," because this also pertains to
me, and I recognize that it is not to be ascribed to the Creator of natures. Behold it
should be noted that the people are properly interpreted as merosus (rebellious). My
people are called Ammon even if this too does not differ from the significance of sins.
For just as we should rejoice in the fruit of virtues that are given to us by the Lord, so
it is necessary that we be pricked with salutary sorrow at the emergence of vices, which
is known to arise from the corruption of our nature. And these are indeed the sons of Lot
conceived in incest. But Isaac, who was born of the promise and is interpreted as Joy,
designates the grace of virtues.

CHAPTER 20

Genesis 20:1

Abraham departed from there to the southern land, lived between Kadesh and Shur, and
sojourned in Gerar. That Abraham came to the southern land suggests a celestial progress
of the mind through his earthly journey, by which he always used to ascend to more perfect
works of virtues, as did the other saints. The southern land, being nearer to the light
and heat of the sun, often indicates that life of the faithful which, shedding the stupor
of worldly desire, used to be renewed more and more daily by the inner light of heavenly
love. And Abraham, having destroyed Sodom, sought the southern land, since each chosen
person, witnessing the destruction of the wicked, more devotedly girds himself in the
service of his Creator so that having been inwardly granted to transcend the perdition of
the wicked, he might merit to partake eternally in the joys of the good. "When the scourge
is inflicted, the little one will become more prudent. The following words, too, which
state that Abraham lived between Kadesh and Shur and sojourned in Gerar, aptly suit the
spiritual progress of the elect. For Kadesh means Holy, or Changed, Shur means Strong, and
Gerar means Sojourning. Therefore, Abraham having journeyed to the southern land, dwelt
between Kadesh and Shur, hence, surely, all the chosen, being inwardly enlightened by the
recognition of truth and inflamed with love for the divine vision, strive together to
exercise works of holiness;

they endeavor to lead a life changed among men, that is, heavenly for earthly, angelic for
human, and continually adhere to Him who is uniquely strong with the invincible strength
of faith, saying individually, saying together: "But as for me, it is good to be close to
God" (Ps. 73:28). Notably, Shur among the Hebrews is one of the ten names for God, by
which the power of the Almighty is commonly signified. Therefore, he dwells between Kadesh
and Shur, who, through works of virtues, daily yearns for the vision of his Creator; and
since this vision is usually to come in the future, but in the present age they confess
themselves to be sojourners who have learned to hope for an eternal homeland in the
heavens, it rightly follows:

Genesis 20:1

And he sojourned in Gerar. For by both the word of sojourning and the name of Gerar, that
is, of lodging, the life of the holy ones is aptly depicted, which, as much as it is
devoted to divine commands, so much it is alienated from temporal joys; whence also the
Apostle, glorifying the life of the same patriarchs, said: By faith, Abraham sojourned in
the land of promise as in a foreign land, dwelling in tents with Isaac and Jacob, co-heirs
of the same promise; for he was looking for a city with foundations, whose architect and
builder is God (Heb. XI, 9). And a little later: According to faith, all these died, not
having received the promises, but having seen them from afar and greeted them, and
confessing that they were strangers and pilgrims on the earth (Ibid., 13). For those who
say such things signify that they are seeking a homeland; but Gerar was formerly the
border of the Canaanites to the south, and a metropolis city of Palestine, situated
between Kadesh and Shur, that is, between two deserts, one of which is joined to Egypt, to
which the people arrived after crossing the Red Sea, and the other extends from Kadesh to
the desert of the Saracens. It follows:

Genesis 20:2

And he said of Sarah his wife, She is my sister. So Abimelech king of Gerar sent, and took
her. Why Abraham said this about Sarah, and whence it should be believed that she,
although taken into the king's house, was by no means touched by the king's embrace, has
already been said above, where in a similar manner she was taken by Pharaoh but returned
to her husband at the command of the Lord. It follows. [Genesis 20:3-4] -- But God came to
Abimelech in a dream by night and said to him: Behold, you are about to die because of the
woman you have taken, for she has a husband; but Abimelech had not touched her and said:
Lord, will you kill an innocent and righteous nation? And the rest of this reading. It
seems that Abimelech was diligent in practicing the worship of the true religion and knew
it with all his people; for how would a man, ignorant of the knowledge and fear of God,
deserve to be rebuked by God for his sin, or receive God's rebuking words with such
humility; for he demonstrated his people's innocence when he said: Will you kill an
innocent and righteous nation? And he showed his own purity of heart and action when he
added: In the simplicity of my heart and the cleanliness of my hands, I did this. Hence
also, because he prudently and humbly answered the Lord, he soon merited to be praised and
consoled by the second voice of the Lord saying:

Genesis 20:6

And I know that you have done this with a simple heart; therefore I have kept you from
sinning against me. But also that he immediately rose in the night, called all his
servants, and narrated to them what had happened to him; and that they, having heard the
danger of the offense into which the king had fallen, were all greatly afraid,
demonstrates how devoted to justice both the king and his servants were: For the king
himself, when he said to Abraham: What have you done to us? What did we sin against you,
that you have brought upon me and my kingdom a great sin? clearly implies that he did not
consider the sin of ignorance to be trivial, which he confessed was harmful not only to
himself but also to his kingdom. Hence, he did not believe it sufficient for him that he
had obtained pardon from God, or had deserved to be kept from sinning by God’s favor,
unless he also gave money abundantly along with the returned wife to the man against whom
he had unknowingly sinned, so that he might be appeased, as it is read in the following
passages. Nor is it to be wondered that uncircumcised men at that time could have been
worshippers of truth, since the blessed Job and his royal friends are believed to have
faithfully served the Lord with all that they had after the times of the given
circumcision, without the sacrament of circumcision:

but also, it is evident that the patriarch Shem, along with Arphaxad, Salah, Heber, his
sons or grandchildren, were still alive in the flesh at that time and led a life pleasing
to God without the law of circumcision. From this, it seems likely that the sign in the
circumcision of Abraham was given only to him and his seed and family, but among other
nations, there could still have been some who naturally served God devotedly according to
the law; whether by the offerings of sacrifices or certainly by the profession of true
faith alone, cleansed from the stain of the first transgression, especially those who
still survived and remembered the destruction of the human race in the flood, the building
of the tower and the division of tongues, or the ruin of Sodom. For the very history of
Genesis testifies that Shem himself endured in the body up until the fiftieth year of
Jacob’s birth; to which opinion the blessed Pope Gregory agrees, saying it should by no
means be believed that the lifespan of men in those times was as short as the few records
of his writers seem to comprehend in Moses’ law. And when Abraham replied to the king who
persistently questioned him why he had said his wife was his sister, and answered among
other things: Besides, she is indeed my sister, the daughter of my father, but not the
daughter of my mother; the ancient translation has more fittingly: Indeed, she is my
sister by my father, but not by my mother;

that is, the daughter of his brother, not his sister; for brothers or sisters are
sometimes called kin in the Scriptures, who are of one family, that is, from the
fatherland, which the Latins interpret as fatherhoods, when many branches of the family
spread from one root; otherwise, how is it that Abraham, a just man, took his father’s
daughter as his wife, when in the first men for the sake of the ears’ health the Scripture
does not name it, preferring to be understood rather than openly stated? And that the king
said to Sarah:

Genesis 20:16

Behold, I have given a thousand pieces of silver to your brother; this will be a veil of
the eyes to all who are with you, wherever you shall go; and remember that you have been
discovered. While speaking playfully, because she herself had said that he was her
brother, and he says that she was discovered when by pretending she covered the truth,
saying that he who was her husband was her brother, and he encourages her to remember this
in the future, lest she should incur the same disgrace by similar pretense henceforth. But
if in this reading, where Sarah, with Abraham’s permission, is taken by kings, but, with
God’s provision, is returned to her husband undefiled, it pleases to understand something
allegorical, it signifies that the Church is often to be assailed by the temptations of
worldly powers, certainly with God permitting, who is called her husband by the gift of
heavenly protection and grace, so that being tested by adversities, it may become more
evident with what firm faith, with what chastity devoted to God, with what great care of
her Creator she is always to be protected from all the snares of enemies, and never
corrupted from the simplicity of her faith. However, that the king, in returning Sarah to
Abraham, likewise gave sheep and oxen, servants and handmaids, and much money, signifies
the time when the kingdom of this world would submit its neck to the Christian faith, and
hold in veneration that religion which once it strove to overthrow.

That Sarah, being desired and taken by kings twice and yet was never defiled, first indeed
as a young woman by Pharaoh, and now of more advanced age by Abimelech, signified that the
Church, though always to be troubled by labors in this life, would yet experience two
greater persecutions than the rest; one of the Roman Empire, which she endured, as it
were, in her youth, and overcame most valiantly and gloriously with the help of the Lord;
the other of the Antichrist, which she is to suffer, as it were, in old age, that is, at
the impending end of her temporal life, and with the same merciful Lord’s help, she is to
defeat. For that Sarah was of such great beauty that even in old age she could be loved
for her grace of form, signifies that the Church, in that last time, will be adorned with
such glory of virtues, that the fierce enemy with his satellites will greatly envy her,
and therefore will strive to attack her with all his snares and forces; fulfilling the
prophecy where it is said of her sons: They shall still bring forth fruit in old age; they
shall be fat and flourishing (Psalm 92:14), that is, that they may steadfastly declare the
faith in which they glory among the evils they suffer.

That each king was prevented by God’s provision from violating Sarah, signifies thus the
rage of persecutors, with God’s mercy, being restrained, so that none of those who truly
belong to the Church can be seduced from the chastity of faith and charity which is in
Christ. That each king was compelled by plagues to restore Sarah to her husband and
corrected the presumptuous abduction by giving money, signified that the persecutors are
often restrained from harming the faithful by adversity and losses of temporal goods; and
are to be changed to the reverence or companionship of the same faithful, which we know
has happened in persecutions sometimes, and we believe will be eminently so in that last
great persecution; and this by the prayers of spiritual leaders, and the indulgence and
mercy of the Lord Savior, who has deigned to unite the holy Church to Himself by the bond
of matrimony. For both the blessed Abraham, praying for Abimelech, aptly designates both
the Lord Savior himself who is at the right hand of God, who also intercedes for us, and
the pastors and rulers of the same Church who, since they take care of her chastity, do
not neglect to pray to the Lord even for her adversaries that they may not be able to
defile her but may cease sooner from harmful undertakings. Nor should it be considered
irrelevant that by Abimelech, a good man and fearing God, the persecutors of the good can
be symbolized.

For it is customary in Scriptures for both evils to be designated through good people and
goods through bad people. For even the blessed Pope Gregory did not hesitate to place the
most wicked kings Saul and Jehoiachin in the figure of the Lord Savior, and on the
contrary, through the faithfulness of Uriah's deed, he says the faithlessness of the Jews
is designated.


COMMENTARY ON GENESIS (CHAPTER 21)
==================================

COMMENTARY ON GENESIS continued

CHAPTER 21

Genesis 21:2

The Lord visited Sarah as He had promised, and fulfilled what He had spoken to her; she
conceived and bore a son in her old age at the time God had predicted to her. God is said
to visit Sarah as one who is sick and already despaired of all offspring, so that what
nature seemed to deny, the presence of divine grace bestows: which word aptly suits all
the children of the promise, who are saved not by their own free will but by the choice of
grace, not by the effort of their own labor but by the Lord visiting their hearts and
fulfilling the gift of grace which He promised. [Genesis 21:3] -- And Abraham called the
name of his son whom Sarah bore to him Isaac. Isaac is interpreted as Laughter or Joy,
which very name is fitting for all the faithful, to whom among other goods of the heavenly
inheritance, their Redeemer promises by saying: "Again I will see you, and your heart will
rejoice, and your joy no one will take from you" (John XVI, 1).

Genesis 21:4

And he circumcised him on the eighth day, as God had commanded him when he was a hundred
years old. Just as Isaac was indeed born during the time of the Old Testament, yet by his
very birth he designates the heirs of the New Testament, so the circumcision by which he
was consecrated is indeed a sacrament of the Old Testament, but it was foreshadowed in the
figure of the grace of the New Testament, by which the world was to be cleansed in Christ
from all filth of sin, death, and mortality. For at that time circumcision freed the
faithful from the bond of original transgression; yet it was given as a type of the higher
grace, by which the entire kingdom of sin and death was to be destroyed by the passion and
resurrection of the Lord; in the image of which we also are absolved from all sins in
baptism, and on the last day, renewed from all corruption and mortality of flesh and soul,
we will reach eternal life; where, as the Lord said, the sons of the resurrection neither
marry nor are given in marriage, but are like angels in heaven; for they can no longer die
(Mark 12:25). And because the Lord rose again from the dead on the eighth day, that is,
after the Sabbath, we also hope to rise again in the eighth age;

for there are six ages of this world, the seventh is the Sabbath rest of souls in another
life, the eighth itself is of our resurrection and the universal judgement; therefore, it
was rightly commanded that circumcision be performed on the eighth day. But the fact that
Abraham was a hundred years old when Isaac was born and his son of the promise was
circumcised, most fittingly corresponds to the perfection of that same promise. For since
a hundred is a perfect number, which is especially evidenced by the fact that it passes
from the left hand to the right; therefore, it mystically pertains to heavenly and
perpetual goods, Isaac is rightly born into this, who by his birth born miraculously to
aged parents, would designate the heirs not of a temporal and lowly kingdom, but of the
eternal kingdom in the heavens, in which indeed as a sacrament, Noah’s ark was built over
a hundred years, and Abraham dwelt a hundred years in the land of promise, and Isaac,
sowing in Gerar, found a hundredfold in that very year, and the court of the tabernacle is
a hundred cubits long; and in the parable of the gospel seed, the good ground produced a
hundredfold fruit, and the Lord promises a hundredfold in this time and, moreover, eternal
life to those who leave their own: in all of these, the number one hundred either
designates the joys of eternal life or the good works by which one attains these.

Genesis 21:8

The boy grew and was weaned, and Abraham held a great feast on the day of his weaning.
Isaac is nourished with milk when each chosen one, that is, the son of the promise, newly
begotten in Christ, receives the first rudiments of faith, and although he cannot yet
sufficiently search the most profound secrets of divinity, nevertheless, delighted by the
sweetness of celestial rewards, he strives to engage in good works through which, with
God's help and generosity, he may deserve to receive greater things, according to what the
apostle Peter said: "Therefore, laying aside all malice, all deceit, hypocrisy, envy, and
all evil speaking, like newborn infants, long for the pure spiritual milk so that by it
you may grow up into salvation, if indeed you have tasted that the Lord is good." But
Isaac, being weaned and coming to the nourishment of bread, occurs when the chosen ones,
with the progress of faith, learn not only to confess Jesus Christ and him crucified but
also to add that in the beginning was the Word, and the Word was with God, and the Word
was God.

Genesis 21:8

And Abraham held a great feast on the day of Isaac's weaning, because it is indeed a great
solemnity for the highest teachers of the mind when they see those whom they have nurtured
ascend to the summit of wisdom and virtue.

Genesis 21:9–10

And when Sarah saw the son of Hagar the Egyptian playing, she said to Abraham: "Expel this
slave woman and her son, for the son of the slave woman shall not be heir with my son
Isaac. Some manuscripts have: "The son of Hagar the Egyptian playing with her son Isaac,"
which does not appear in the Hebrew; but whether he was playing with Isaac or in the
presence of Isaac, Sarah did not want the son of the slave woman to be a playmate to her
son; she did not want him, whom the old woman had received in promise, to be unworthy of
the promises and heavenly blessing by the ignoble examples or associations of a bastard;
therefore the Apostle did not hesitate to call this play persecution. For one persecutes
his brother not only by pursuing him with swords, hatred, or insults, but also by trying
to divert him from the rectitude of his purity with playful or silly conversations; hence
also the Psalmist says: "The wicked have told me fables, but not as your law, O Lord; all
your commandments are truth; the wicked have persecuted me, help me" (Psalm 118:85). And
he himself, because he loved the law of the Lord and the commandments of truth, tolerated
the storytellers as persecutors; and therefore he implored divine help to overcome them;
the Apostle, moreover, clearly shows what each of Abraham's sons typically demonstrates,
writing to the Galatians:

"It is written that Abraham had two sons, one by the slave woman and one by the free
woman; but the one by the slave woman was born according to the flesh; the one by the free
woman through the promise, which things are spoken allegorically. For these are the two
testaments; one indeed from Mount Sinai giving birth to bondage, which is Hagar. For Sinai
is a mountain in Arabia, which corresponds to the present Jerusalem, and is in bondage
with her children; but the Jerusalem above is free, which is the mother of us all"
(Galatians 4:22). When he says that the son of the slave woman was born according to the
flesh, but the son of the free woman through the promise, he openly implies that the
former was born by natural custom; the latter was given by the promise signifying grace.
For Ishmael was born as men are born through the usual natural sexual intercourse;
therefore it is said according to the flesh; not that these are not the blessings of God,
but where it was necessary to signify the gift of God, because grace is given to men
undeservedly by God's generosity; it was fitting to give a son in a way that was not owed
to the workings of nature.

Therefore, Isaac was not born to Abraham according to the flesh, but from the promise, not
because he was not produced by flesh, but because he was received from utter despair, and
unless the promising God had been present, an old man would not have dared to hope for any
offspring from the old wife's womb. The Apostle, explaining this law, adds: "Now we,
brothers, are children of the promise like Isaac; but as then the one born according to
the flesh persecuted the one born according to the Spirit, so also now" (Galatians 4:28);
he does not condemn the Old Testament as contrary to the New, lest he confirms by his
authority the mad doctrine of the Manichees, God forbid; for the apostles and evangelists
would not be preferred in any way over Moses and the prophets who composed the Old
Testament, of whose shared grace of spirit and faith he says elsewhere: "But having the
same spirit of faith, as it is written: 'I believed, therefore I spoke,' we also believe,
therefore we also speak" (2 Corinthians 4:13); but he surely reproves those who understand
the spiritual law carnally, who seek temporal benefits and a temporal kingdom from the
Lord by observing the law, not eternal goods in heaven; he blames those who trust that the
letter of the law without assisting grace is sufficient for salvation, which is
characteristic of the Jews, about whom he also says:

"For they being ignorant of God's righteousness, and seeking to establish their own
righteousness, have not submitted to the righteousness of God" (Romans 10:13); he rejects
them and concludes that they are persecutors of the faithful, who, with the Gospel
shining, and the grace of the New Testament clearly revealed by the Incarnation of the
Lord throughout the world, nonetheless contend that circumcision, sacrifices, and legal
ceremonies are necessary for those baptized in Christ; against whom his intention
especially watched as he wrote this, as the well-considered text of this entire Epistle
openly teaches, finally as he attaches to the words we have set out. But what does the
Scripture say? "Cast out the slave woman and her son; for the son of the slave woman shall
not inherit with the son of the free woman. So then, brothers, we are not children of the
slave woman, but of the free woman, with the freedom by which Christ has set us free.
Stand firm, therefore, and do not submit again to a yoke of slavery. Behold, I, Paul, say
to you that if you accept circumcision, Christ will be of no advantage to you (Gal. 4:30).
By these words, it is clearly shown that it is not the Scriptures nor the writers of the
Old Testament that are to be cast out of the boundaries of the Church as if they were the
slave woman and her son;

but it is the carnal observance of that same Testament, after the grace and freedom of the
Gospel has shone forth through Christ, that he says will cease, and faithfully fulfilled
by the heirs of the New Testament in a spiritual sense. For this is how it is to be
understood what the Lord says in the Gospel: "For truly, I say to you, until heaven and
earth pass away, not one jot, not one tittle, will pass from the law until all things are
accomplished" (Matt. 5:18); which means that the things which the law and the prophets
clearly speak of concerning the faith of the truth, or works of justice, and purification
of heart, in order to see God, should always be accepted literally; but whatever was
commanded to be observed carnally by a carnal people, such as circumcision itself, the
offering of sacrifices, the daily cleaning from persistent leprosy, not only of men but
also of houses and clothing, and countless such things, these should have been observed
literally until the times of the Lord's Incarnation. But from the time when the Lord,
rising from the dead, opened the minds of the disciples to understand the Scriptures, and
to discern clearly the mysteries of prophecy in their full light, though these should be
read in the Church on account of the authority of the prophecy, they should be observed
spiritually and not carnally because of the clarity of grace;

although the early Church in Jerusalem also observed many of the ceremonies of the law
according to the letter, even among those who from the Gentiles were called to the faith
and who were Judaizing, until the Church had spread far and wide throughout the world, and
began to have priests and teachers from the Gentiles, who had no concern for Jewish
observances but only delighted in listening to the apostolic and evangelical decrees with
Christian simplicity; to this ecclesiastical disposition most beautifully corresponds the
figure of the children of Abraham; for before Isaac was born, Abraham and Sarah rejoiced
over Ishmael as their only son, as one who had not yet shown any pride or levity in mind
or behavior, because before the Lord's Incarnation and the revelation of grace, even the
spirituals rejoiced in the law, as the people kept that same law with sincere heart
devotion according to the letter. And rightly so; for the same people did not resist
grace, nor did they prefer the law to the Gospel; but faithfully followed the precepts of
justice they had received.

But after Isaac was born and not yet weaned, the love for Ishmael began to wane, as the
parents rejoiced over the birth of Isaac, their mutual son, although they did not
entertain any thoughts of expelling Ishmael and his mother yet, because, when the grace of
the Gospel was already revealed, and the apostles were preaching Christ, the Church of
believers rejoiced, the teachers themselves rejoiced over the promise of the kingdom of
God bestowed upon them, but they did not immediately strive to reject the observance of
circumcision and the sacrifices of the law as superfluous. For they knew that these were
constituted by God, and could not reject them as harmful suddenly, especially since the
infant Church was still tender and almost like an infant being nourished among such
customs. But after Isaac was weaned, Sarah saw the son of the slave woman mocking, and
decided that he must be cast out with his mother, because after the Church of the Gentiles
grew strong in the faith of Christ, some came from Judea, carnal in mind, as if truly sons
of the slave woman, not yet made free in the spirit of grace for Christ, teaching the
brothers and saying: "Unless you are circumcised according to the custom of Moses, you
cannot be saved" (Acts 15:1), which was more mocking and vanity than the truth of the
Gospel; indeed, it was a significant persecution to want to reduce those who were already
enjoying the gift of revealed light back into the shadows of figurative representations;

hence, the grace-filled mother promptly decided through the council of the apostles that
this doctrine with its advocates was to be cast out.

Genesis 21:10

For the son of the bondwoman shall not be heir with my son Isaac. Which the Apostle states
as with the son of the freewoman, because in no way should false teachers, who affirm that
this grace benefits us only if we are also consecrated by circumcision according to the
rite of the law, be received with the preachers of the truth, who proclaim that we should
be saved by the grace of the Lord Jesus. Rather, they shall remain forever excluded from
the inheritance of grace, which is in Christ, those who deny the power of the same grace,
or who exalt themselves by works without grace. There are also some today in the Church,
indeed initiated into the sacraments of the new testament, but through the intention of a
carnal mind pertaining to the old testament and to the figure of Hagar and Ishmael; not
that they truly follow the commandments of the old testament, of which the Lord says: If
you want to enter into life, keep the commandments (Matthew XIX, 17), but because they
seek temporal benefits from the Lord, neglecting eternal ones, which the old Scripture
understood according to the letter sometimes seems to sound, embracing more what the Lord
says through the Prophet: If you are willing and obedient, you shall eat the good of the
land (Isaiah I, 19) rather than what He says through Himself: Blessed are the poor, for
yours is the kingdom of God (Matthew V); concerning whom the Apostle says:

For all seek their own, not the things which are of Jesus Christ (Philippians II, 21), who
either continue in wicked deeds among good Catholics till death, or because of heresies
and obvious schisms are expelled from the Church by the judgment of the priest as the sons
of the bondwoman through the free Sarah, all the same, in the future judgment, who have
not previously corrected themselves, will be rendered and excluded from the inheritance of
blessing: For everyone who commits sin is a slave of sin; the slave does not stay in the
house forever; the son remains forever. If therefore the son sets you free, you shall be
free indeed (John VIII, 34).


ON THE TABERNACLE AND THE PRIESTLY GARMENTS (BOOK I, CHAPTERS 1.1–1.8)
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ON THE TABERNACLE AND THE PRIESTLY GARMENTS The Venerable Bede

AD 673–735

Bede explains the tent that Moses made in the desert, its furnishings and the robes of the
priests, in three books. He takes the ark, the table, the lampstand, the curtains, the
altars and each piece of the high priest’s dress as signs of Christ, of the Church and of
the Christian life.

BOOK I

CHAPTER 1.1

Moses, ascending the mountain of God with Joshua, left Aaron and Hur to govern the people.
As we are about to discuss, with the Lord's help, the representation of the tabernacle and
its vessels and utensils, we must first examine and more closely consider the location's
layout and the circumstances of things, how they were when these commands were given. For
all things, as the Apostle says, happened to them in a figure: they were written for our
instruction (1 Corinthians X). Indeed, all things, not only the deeds or words contained
in the Holy Scriptures, but also the positions of places, hours, and times, and also the
circumstances of the events spoken or done. The Lord said to Moses, "Ascend to me on the
mountain," etc. Therefore, the Lord giving the law to Moses first called him to the summit
of the mountain so that, having stayed there on high, he could more freely hear what he
should teach the people as commandments when he descended back to the lower regions. And
from the height of that place, he could gather how lofty and how far removed from human
doctrines is the law he receives, and how it can only be perfectly understood or kept by
those who, by living more loftily and perfectly, separate themselves from earthly
contagions. Hence, he also commanded the people to wait in the lower regions until Moses
returns, to imply typically that the mysteries of his law are heavenly indeed and can only
be grasped by the more perfect, but that even the weak are not deprived of the occasion of
salvation, if they humbly endeavor to listen to the wisdom of their elders. Similarly, in
the Gospel, the Lord, calling the new heralds of grace to a mountain, instructed them with
salutary precepts; so that from the very position of the place it might be evident that he
gave them lofty commands for living and promises of reward: according to the Psalmist's
phrase, "Your justice is like the mountains of God" (Psalm 36:6). But even after the
resurrection, again appearing to them on a holy mountain, he sent them to preach, not only
to the people of Israel but to the whole world: "Go," he said, "teach all nations,
baptizing them in the name of the Father, and of the Son, and of the Holy Spirit; teaching
them to observe all that I have commanded you" (Matthew 28:19-20). So the Lord gave the
commandments of both the law and the Gospel on a mountain to commend the sublimity of both
Testaments.

But because the Scripture of the law was to be committed to the people of Israel alone at
that time, while the grace of the Gospel was to be preached by the apostles to all the
nations throughout the world, it was appropriate that Moses alone ascended to the mountain
to receive the law, whereas the apostles together with the Lord on the mountain, listened
to the doctrine of the Gospel with the people hearing. And at the coming of the Holy
Spirit, by which the same grace and truth of the Gospel were more manifestly given to the
Church, not only the apostles but also a large multitude of the faithful gathered together
in the upper room on Mount Sion received it, and this in the division of diverse tongues,
so that by such a miracle it might be signified that the Church would praise God in the
languages of all nations throughout the world.

"And I will give you," he says, "two stone tablets, and the law and commandments," etc.
This is similar to that which we have placed above from the Gospel: "Teaching them to
observe all that I have commanded you." Therefore, neither Moses, nor the apostles, nor
any of the learned should teach the people of God any other precepts than those which the
Lord himself taught, which he has prescribed for us to observe according to the eternal
decree of his council, and in the observation of which he wished us to have eternal life.
Just as nor can teachers omit anything from those things which he commanded to be done,
but it is necessary for them to commit all that he commanded to their hearers. And he
wrote these on stone tablets, because he firmly established them to be guarded with a
fixed intention in the faithful hearts of the elect. When he proposes their examples for
us to imitate, he shows the established statutes of his law as if written in stone. For
Daniel also saw the Lord in the figure of a stone cut from the mountain without hands
demolishing the pomp of the worldly kingdom, so that his kingdom alone might remain
without end (Dan. II). And Peter exhorts the faithful, saying: "And you, as living stones,
are being built up into a spiritual house" (I Pet. II).

Moses and Joshua, his minister, arose. Joshua, the minister of Moses, both by name and by
action designates the Lord and Savior. He is rightly called the minister of Moses because,
appearing in the flesh, he deigned to undertake the ceremonies of the Mosaic law: for he
did not come to abolish the law, but to fulfill it. He follows in all the footsteps of
Moses: because in all that Moses speaks or writes, he is either typically or manifestly
designated as if an inseparable companion, he will be found if he is diligently sought.
Hence he says to the Jews: "If you believed Moses, you would perhaps believe me also, for
he wrote about me" (Matt. V). And Moses, ascending the mountain of God, said to the
elders: Wait here until we return to you, etc. Aaron is interpreted as the mountain of
strength, Hur is interpreted as fire or light. Hence Aaron designates the Savior, the
Lord, and Hur designates the Holy Spirit: because Isaiah also says of this, And in the
last days, the mountain of the house of the Lord will be prepared at the top of the
mountains (Isaiah 2:2). And He appeared upon the apostles in the light of fire. Therefore,
ascending to the Lord, Moses left Aaron and Hur, that is, the mountain of strength and the
light of fire, in the plains, to govern the people. And if we cannot follow our teachers
to the height of divine contemplation, let us diligently be careful that no temptation
draws us back from the vicinity of the mountain of God; but let us insist on the works of
virtues according to our own measure, adhering with a steadfast heart to the sacraments of
our Redeemer, in which we have been initiated; and let us strive to preserve the grace of
His Spirit, with which we have been sealed, unsullied in ourselves. And if any adversity
questions us, let us immediately invoke the help of the same Redeemer, who through the
gift of the Holy Spirit has been accustomed to protect and deliver His faithful from all
evils. And there is no doubt that if we persevere in our endeavors, our weakness and
humility will be strengthened and exalted through the mountain of strength, and will
become stronger than all the temptations of the enemy; and through the light and fire of
the Holy Spirit, our ignorance will be enlightened, and our soul will be kindled to the
love of the same merciful Creator.

And when Moses had ascended, the cloud covered the mountain. Just as the mountain on which
Moses received the law designates the height of perfection which was to be written in the
same law, so the cloud covering the mountain signifies the grace of divine protection: by
which every person enjoys the more, the higher they ascend to scrutinize the wonders of
God's law with the eyes of their heart revealed. For the cloud covered not only the
mountain on which Moses ascended; but also the people walking through the deserts, who
could by no means ascend to the heights, the cloud nevertheless sent from heaven cast a
shadow over them. From where it is written: He spread a cloud for their protection,
because truly the Lord protects all who fear Him, the small with the great, with heavenly
blessing. And the glory of the Lord dwelled on Sinai, etc. It must be known that not only
the height, but also the name of the mountain, where the law was given, figuratively
denotes the perfection of that law. Sinai means "My Measure" or "My Amphora." Therefore,
it was divinely arranged that the mountain where the law would be given would be called
"My Amphora": as if the Lord Himself, by this name, signified that His law would
promulgate a perfect rule of living to all and would render to each according to their
works, as He Himself said: "For with the judgment you pronounce you will be judged"
(Matthew 7). And: "With the measure you use, it will be measured to you" (Mark 4).

It is well said that, with Moses ascending, the cloud and the glory of the Lord covered
the mountain for six days, but on the seventh day, He called him to the higher parts of
the mountain. For we are commanded to work for six days in the law and rest on the
seventh. And Moses, ascending the mountain, is covered by the cloud and the glory of the
Lord for six days: so that it is mystically insinuated that anyone who follows the Lord's
commandments with just works is indeed worthy of divine protection. For the same Lord, who
commanded Moses to ascend the mountain, also surrounded him with His cloud and brightness
as he ascended: because He who grants us the gift of working well also enlightens us as we
work well, lest we falter, and protects us lest we be consumed by the temptations of the
ancient enemy, as by the heat of the sun.

On the seventh day, however, the Lord calls Moses to the higher places because, after the
perfection of works, the law promises us eternal rest: so that those who cared to stand
before the Lord in the height of righteous action may now merit to ascend to His vision
and conversation, as the Psalmist says, "Indeed, the one who gives the law will also give
a blessing" (Psalm 84). "They will go from strength to strength; the God of gods will be
seen in Zion." This is known to be granted to some of the elect in this life, that after
the perfection of an active life, they ascend to the grace of divine contemplation, as
much as and how much this can happen to those still clothed in flesh: which was also
granted to many of the patriarchs and prophets, and preeminently to Moses himself, of whom
it is specifically said that he spoke with God face to face, as a man speaks with his
friend (Exodus 33). Hence it can be specifically understood that he was protected by the
cloud and the glory of the Lord on the mountain for six days; on the seventh day, however,
called to His conversation, he ascended to the higher parts of the mountain, because
certainly, through the good works given to him by the Lord, he deserved to be more
enlightened by Him and overshadowed by all the incursions of evil, and thus he reached the
higher gifts of vision and conversation with Him.

The midst of the darkness, from which he is said to have been called, does not signify any
darkness in God: but because He inhabits inaccessible light (1 Timothy 6), and as the same
Apostle says, "Whom no one has seen or can see" (ibid.). For that darkness is the
obscurity of heavenly mysteries, indeed inaccessible to earthly hearts, but penetrable to
Moses and the other blessed pure in heart by the revealing grace of God: to whom it is
said in the Psalm, "Come to Him and be enlightened" (Psalm 34). For His light is
inaccessible to our powers, yet it is approached through His gifts. Where it is aptly
added: But the appearance of the glory of the Lord was like burning fire, etc. For the
appearance of the glory of the Lord appeared like burning fire; because it illuminates the
hearts of the elect with the gift of heavenly knowledge, and inflames them with the ardor
of its charity. In the cloud, therefore, in darkness, and in fire the glory of the Lord
appeared. Namely in the cloud, because it protects us from the heat of temptations. Truly
in darkness, because the power of His majesty cannot be fully comprehended by any
creature. For the peace of God surpasses all understanding (Phil. IV). Moreover, in the
burning fire, because it illuminates the minds of the faithful with the knowledge of
heavenly goods and inflames them with hope and love. And this glory of the Lord indeed the
sons of Israel see from afar and from below, but Moses penetrates more deeply by ascending
higher; for indeed the perfect ones see the hidden mysteries of the divine perfectly and
sublimely. But we, mindful of our fragility and inertia, although we are unable to enter
and comprehend this, let us at least strive to remain close by believing, hoping, and
loving, and to gaze upon it. For just as the sons of Israel keep their eyes on the
mountain of God and on the appearance of His glory from afar, so those weak ones in the
church, desiring to see God with all their heart, keep the eyes of their mind intensely
fixed on the memory of eternal brightness. Just as they dwell in the vicinity of the
mountain of God, which they knew Moses ascended, when they restrain themselves by that
rule of living, so that they never allow their steps of action to stray too far from the
imitation of the highest lives, even if they are not yet able to fully follow their
footsteps to perfection.

CHAPTER 1.2

Moses, called to the higher parts of the mountain on the seventh day, stayed there with
the Lord for forty days and nights. And Moses, having entered the midst of the cloud, went
up the mountain and remained there for forty days and forty nights. Moses, having entered
the midst of the cloud, went up the mountain, with the preachers of the divine law, among
whom Moses himself was eminent for observing sublimely the uncertain and hidden things of
divine wisdom, as the Lord invited and led them. Moses was with the Lord for forty days
and nights so that by this span of time he might learn that only those who would receive
the decalogue of the law, which he had received with his people, could fulfill it, aided
by the grace of evangelical truth, which was to be described in four books. For four times
ten make forty. Or certainly that a time would come when the same decalogue precepts,
which he then received with one people of the children of Israel, by the largess of divine
grace, would be spread to the knowledge of all nations, which are contained in the four
parts of the world, and that all might attain eternal salvation through the observance of
these precepts by their nations. But since we have briefly learned by what miraculous
ascent Moses reached the reception of the law, let us now turn our ears and minds to hear
what he heard and to explain to the best of our ability the very mandates of the law. It
follows:

CHAPTER 1.3

The sons of Israel are commanded to offer first fruits to the Lord and to make a
sanctuary. (Exod. XXV.) The Lord spoke to Moses, saying: Speak to the sons of Israel, that
they take, etc. And we take the first fruits of our goods to the Lord, when whatever good
we do, we truly attribute all of it to divine grace, and from the depth of our heart
profess that we cannot have even the beginning of a good action or thought except from the
Lord: but we confess that our evils, always from ourselves with the devil instigating, are
both begun and completed, and can only be forgiven by the Lord granting it. The Pelagians
do not want to take the first fruits of their goods to the Lord, but to retain them for
themselves, because they presumptuously think they have some good of their own without the
grace of God. It is well commanded to Moses to accept the first fruits from a person who
offers willingly. For God loves a cheerful giver (II Cor. IX). And the Apostle commands us
to do good not out of sadness or necessity, but from the purpose of the heart (Ibid.).
Knowing that he does this, the prophet glories in the Lord, saying: I will freely
sacrifice to you (Psal. LIII).

These are the things you ought to take: gold, silver, and brass, etc. All these material
things which the Lord commanded to be offered by the former people to make a sanctuary; we
too, who desire to be spiritual children of Israel, that is, imitators of the people who
see God, ought to offer with spiritual understanding, so that through such voluntary
offerings we may also deserve to make a sanctuary for Him within us, and He may deem to
dwell in our midst, that is, to consecrate a dwelling for Himself in our heart. We offer
gold when we shine with the clarity of true wisdom, which is in right faith. We offer
silver when confession is made from our mouth unto salvation. We offer brass when we
rejoice to spread that same faith by public preaching. We offer hyacinth when we lift our
hearts upwards. We offer purple when we subject our body to suffering. We offer twice-dyed
scarlet when we burn with dual love, that is, of God and neighbor. We offer fine linen
when we preserve the chastity of the flesh. We offer goats' hair when we put on the habit
of penitence and sorrow. We offer red ram skins when we see the leaders of the Lord's
flock baptized in their own blood. We offer blue skins when we hope to have spiritual
bodies in the heavens after death. We offer acacia wood when, having purged the thorns of
sins, we serve the Lord alone with clean flesh and soul.

We offer oil for the lamps when we shine with the fruits of charity and mercy. We offer
spices, ointment, and sweet-smelling incense when we spread the good reputation of our
good actions far and wide as an example of living well. We offer onyx stones and gems to
adorn the ephod and the breastplate when we praise with due admiration the miracles of the
saints, which have adorned thoughts devoted to God and works of virtue. And we take these
into aid of our faith whenever necessary. For since we usually carry burdens on our
shoulders, rightly through the ephod, that is, the upper garment, the works of the just
and pious labors for the Lord are signified. And since the seat of thoughts is in the
breast, rightly in the breastplate, which is the garment of the priestly breast, the pure
thoughts of the elect are expressed. And onyx stones and gems adorn the ephod and the
breastplate, when to the remarkable actions and thoughts of the greatest Fathers the signs
of miracles are also joined. Nor does anything prevent us from understanding the merits of
martyrdom added to good works in the onyx stones, which are said to be of a blood-red
color. Of all these things, each in its place, we must speak more fully with the help of
God's grace.

And they shall make a sanctuary for me (he says), and I will dwell in the midst of them,
etc. The Lord showed Moses the tabernacle on the mountain, and the vessels consecrated for
its worship: because He manifestly demonstrated to him, who remained with Him for such a
long time, how much piety, humility, and purity, angelic virtues joyfully obey their
Creator. These virtues are the perfect tabernacle of Him, who has never ceased to dwell
and inhabit them since they were created. In the resurrection, the likeness of their life
and common conversation before the Lord is promised to us too: whoever now, having left
behind the contagions of this world, strive to imitate their life on earth, that is, in
praising and loving the Lord, and also in loving and helping one's neighbor in God,
provoking even enemies to the love of God through works of piety, such were they to whom
the Apostle says: But you are not in the flesh, but in the Spirit (Rom. VIII). Therefore,
the tabernacle that was shown to Moses on the mountain is that heavenly city and celestial
homeland, which at that time was believed to consist only of holy angels: but after the
passion, resurrection, and ascension into heaven of the Mediator between God and men, it
received the glorious and abundant multitude of holy souls too. The vessels of that
tabernacle are each of the persons of blessed spirits: from all of whom that Jerusalem,
which is the mother of us all, consists in true peace and unity.

It should be noted more diligently that the children of Israel are commanded to make a
sanctuary for the Lord, not partially similar, but according to every likeness of the
tabernacle which He showed to Moses, and of all its vessels for its worship. For if we aim
for the companionship of angels in heaven, we ought to always imitate their life on earth,
. . . . as far as harmless bodies do not slow us down, and earthly limbs, mortal members
dull us. But if perhaps you ask, how can a mortal man imitate this heavenly tabernacle,
living in flesh? They love God and their neighbors: imitate this. They help the miserable,
though not angels who are all blessed, at least men: imitate this. They are humble, gentle
towards each other, appeased, they obey divine commands: imitate this as much as you can.
They say, do, and think nothing evil, nothing idle, nothing unjust, persevering in divine
praises, with word and mind attending: imitate this as much as you can, and you will have
built a sanctuary for the Lord according to the example shown to Moses on the mountain,
and our Lord and Savior coming with the Father will make His dwelling with you: and after
this life, into that tabernacle which you imitated, He will introduce you to perpetual
blessedness. This follows.

CHAPTER 1.4

Description of the Ark. And thus you shall make it: construct the ark of acacia wood. The
ark, which is commanded to be made first of all in the tabernacle, not incongruously
signifies the very incarnation of our Lord and Savior, in whom are hidden all the
treasures of wisdom and knowledge (Colossians 2). Indeed, the ark is rightly ordered to be
constructed of acacia wood. For acacia wood is said to be of a light and incorruptible
nature, not much different from the quality of the white thorn. Therefore, the ark was
made of acacia wood: because the body of the Lord was composed of members free from all
stain of vices. And these same woods are very similar to thorns, because although He did
not come in the flesh of sin, yet He came in the likeness of sinful flesh, as the Apostle
says (Romans 8). It follows:

Of which the length should have two and a half cubits, etc. Some are accustomed to ask of
what quantity the cubit should be estimated, which Moses placed either in the ark of Noah
or in the making of the tabernacle: which, if we see the words of Josephus, the question
will be easily solved. For it should not be thought that a man of Jewish priestly lineage,
of excellent genius, and very learned in both divine and secular scriptures, could have
been unaware of this. He therefore says: Also, the ark was made of five handbreadths in
length, three handbreadths in width (Antiq. Book III, Chap. 8). Whence it is clearly
evident that it designates that cubit which two handbreadths complete. Mystically,
however, the length of the ark signifies the longsuffering of our Lord and Redeemer, by
which he lived among men. The width signifies the very breadth of charity, by which he
wished to come to us and dwell among us. The height signifies the hope of future
exaltation, for he foresaw that either he himself would be glorified or that he would
glorify others after his passion. Whence it is aptly said that the length of the ark was
of two cubits, obviously because of the doctrine and works by which he shone forth in the
world. Hence also the evangelist Luke claims to have made a speech about the things which
Jesus began to do and teach (Acts I). And his fellow citizens, marveling, said: Whence
does this man have such wisdom and mighty works? (Matt.

XIII) referring wisdom to the wondrous things he said: mighty works, to the things he did.
But that the ark had, in length, after two cubits even a half, can be referred to the
slowness of human frailty: which could not yet, as was worthy, grasp the sublime sayings
or works of the Savior. Whence it was also plainly said of some of his mystical actions:
These things his disciples did not understand at first, but when Jesus was glorified (John
XII). Similarly, concerning his more sublime sayings: "And this word was hidden from them,
and they did not understand what was being said" (Luke 18). The ark had two cubits in
length because the Lord, clear in flesh by word and deeds, appeared. It also had half a
cubit because he patiently bore the slowness of the disciples, who could not yet fully
grasp his words or deeds. The width of the ark was one cubit, due to the administration of
the Lord's charity, by which he sought to unite his chosen ones in God. Therefore, praying
to the Father for them, he said: "I do not ask on behalf of these alone, but also on
behalf of those who will believe in me through their word, that they may all be one, just
as You, Father, are in Me and I in You, that they also may be one in Us" (John 17). And
shortly after:

"I have made your name known to them and will make it known, so that the love with which
you loved me may be in them, and I in them" (Ibid.). It had after one cubit also a half,
namely, for the signification of our frailty, by which, positioned in this life, we are
not yet able to perfectly love God or comprehend the love that God has towards us: more,
as the Apostle witnesses (1 Cor. 13), we know in part and prophesy in part, thus indeed we
also love in part. Therefore the ark has one cubit and also a half, because the Lord with
singular piety loves us to be associated with himself and the Father, and he equally
embraces our capacity for love, whatever it can be in this life, with his pious kindness
until we deserve to enter his vision, where we may love him with all our heart, all our
soul, and all our strength. The height of the ark was also most fittingly one and a half
cubits, namely, for the indication of the singular hope, by which either the Lord himself,
while in the flesh with us, awaited the outcome of his future resurrection and subsequent
glory, or he always admonishes us to rejoice in the rewards of future goods amid the
adversities of the world.

Therefore the ark has a full cubit in height, because our Lord and Savior most fully knew,
even while still conversing in corruptible flesh, how much glory was preserved in the
future either for himself or for his members, which are us. It also has a half cubit of
height, because he willingly took on, in his body, our humble devotion, who indeed piously
love the future homeland: but not yet perfectly, can we grasp what its happiness is; yet
as much as we grasp, we have this only from him. And you shall overlay it with pure gold,
etc. The Ark is overlaid with pure gold inside and out, because the human nature assumed
by the Son of God was full of the virtue of the Holy Spirit within and openly demonstrated
the works of the Holy Spirit to people outwardly. Indeed, this Ark is rightly commanded to
be surrounded by a golden crown above, because appearing in the flesh and coming to redeem
the human race, the Son of God awaited the definite time and hour when He would overcome
the death He had taken on for us along with the author of death, and would ascend
victoriously to the Father in heaven. About this crown the Apostle says: "But we see
Jesus, who was made a little lower than the angels for the suffering of death, crowned
with glory and honor" (Hebrews 2). Of this in the Apocalypse, John says, "And I saw, and
behold, a white horse, and he who sat on it had a bow, and a crown was given to him, and
he went out conquering and to conquer" (Revelation 6). Certainly, the white horse is the
Church, and the rider who sat on it is the Lord, who had a bow, because He was coming to
battle against the powers of the air. And a crown of victory was given to Him, who by
dying overthrew the kingdom of death.

And four golden rings, etc. The four golden rings are the four books of the Gospels, which
rightly are golden because of the brightness of the wisdom by which they shine; rightly
compared to rings, because the wisdom of God itself which they proclaim is eternal.
Neither beginning in time, nor ceasing to be, the eternal divinity which Christ the man
has received. Wherefore, at the nearing hour of His passion, He prays to the Father,
saying: And now, glorify Me, You Father, with Yourself with the glory which I had before
the world was made with You (John XVII). The ark has four corners, because the sacrament
of the Lord's incarnation is celebrated throughout all the regions of the world, in which
the holy Church is expanded, without ceasing. And at the same four corners, the four rings
are placed; because the Gospel of Christ is preached in all the ends of the world to the
hearts of the faithful who are to be saved. Now there are two rings on one side, and two
on the other: either because two evangelists adhered to the discipleship of the Savior
preaching in the flesh and performing miracles; and the other two came to faith after His
resurrection and ascension to heaven: or because in the figure of the four animals, two
who are designated by man and ox carried the signs of His sufferings and death;

but the other two who are figuratively represented by the lion and the eagle, demonstrated
the signs of the victory by which He destroyed death. Indeed, the Lord as a man, having
become mortal by incarnation, appeared. The ox indeed was offered for us on the altar of
the cross. The same became a lion by strongly subduing death and an eagle by ascending to
heaven. And so there are two rings on one side, and two on the other, because certainly
two evangelists, by their figure, mark the assumption of human frailty in the Lord; and
the other two signify the victory by which He triumphed over the same assumed frailty and
death. For the left side of the ark had, as it were, two rings, since two evangelists
figured the incarnation and passion of the Lord. Similarly, there were two rings on the
right side, which also figuratively express the resurrection and ascension of Him, which
belong to the glory of future life.

You shall also make poles of acacia wood, etc. The poles by which the Ark is carried are
the holy teachers who, by preaching the Lord, bring Him into the hearts of their
listeners. These poles are commanded to always remain in the rings because it is necessary
that whoever preaches the heavenly mysteries never detaches their mind from the memory of
sacred Scripture, and never withholds their hands from the observance of divine
commandments. It is fittingly followed by: You shall put the testimony into the Ark, etc.
Because we must only speak and believe about the incarnation of the Son of God what the
Lord Himself has deigned to reveal to us through the authors of sacred Scripture. But if
you wish to know what is that testimony which the Lord commanded Moses to put in the Ark,
listen to the Apostle: Beyond the veil was the second tabernacle, called the Holy of
Holies, having a golden censer and the Ark of the Covenant, overlaid all around with gold;
in which was a golden urn holding the manna, and Aaron’s rod that had budded, and the
tablets of the covenant (Heb. IX). Thus, the golden urn with the manna in the Ark
signifies a holy soul in Christ, containing within itself all the fullness of divinity.
Aaron’s rod that had budded signifies the invincible power of His priesthood; of which the
prophet says: The scepter of Your kingdom is a scepter of uprightness (Ps. XLV). Which,
after seeming to be cut off for a time through death, was found to have flourished more
vividly with the dawn of resurrection, and is known to remain perpetually unsullied and
immortal. For Christ, rising from the dead, dies no more; death no longer has dominion
over Him (Rom. VI). The tablets of the covenant in the Ark designate all in Christ both
the knowledge of the divine secrets of the Father and the power of His judgments.

For on the tablets of the covenant, there was inscribed the faith of the eternal divinity,
which created and governed the world; the commandments by which God must be served; and
the discernment of judgment, by which He rightly condemns those who hate Him and rewards
with mercy those who love Him. Therefore, this is the testimony which the Lord gave Moses
to be placed in the Ark, and it signifies to us the truth of Christ’s body, soul, and
word: showing that this very flesh, after the suffering of death, is glorified by
resurrection and exalted with the dignity of the eternal king and priest, teaching that He
alone is aware of the Father’s secrets, and as truly being one majesty with the Father, is
the judge of all ages.

CHAPTER 1.5

Description of the Mercy Seat and Cherubim. You shall make a mercy seat, etc. It is often
asked what the mercy seat is, with which the ark is to be covered. But since he commands
it to be made of gold and of the same length and width as he ordered the ark to be made;
it is undoubtedly clear that he wanted a golden plate to be made, large enough to cover
the ark. This mercy seat, namely, is none other than the Lord Savior himself, but more
specifically signifies the depths of his mercy: concerning which the Apostle says: "Whom
God has set forth as a propitiation through faith in his blood" (Rom. III). For it is also
placed above, because mercy exalts above judgment. Hence the Psalmist also says, "The Lord
is good to all, and his compassion is over all his works" (Psalm 145). Also the two golden
Cherubim, etc. That Cherubim is the name of angelic powers, the prophet Ezekiel clearly
declares, who also, according to the example by which they are ordered to be made here,
indicates that they appeared with wings, saying: And the sound of the wings of the
Cherubim was heard even to the outer court, like the voice of the Almighty when He speaks
(Ezek. X). And indeed in the singular it is called Cherub, but in the plural Cherubim, and
it is a name of the masculine gender, but the Greek usage has placed Cherubin in the
neutral gender, changing the letter m to n. However, our interpreter, following the Hebrew
idiom, has placed it in the masculine gender. You shall make two cherubim of gold and
hammered work, not two golden cherubim and hammered work, which I believe to be corrupted
in its translation by the negligence of the scribes, so that instead of Cherubim it would
be written Cherubin after the manner of the ancients. Cherubim, or Cherubin, is
interpreted as a multitude of knowledge, or understanding of knowledge: which name indeed
more rightly suits the angelic powers, insofar as they, perfectly alienated from any
impulse of impure thought, adhere to the vision of their Creator.

Therefore, Moses is commanded to make wings either in the figure of the Cherubim or in the
very form in which the prophet testifies to have seen them, which the license of painters
is also accustomed to imitate, so that angels are signified to have their seat on high and
to be able to move everywhere with light flight, nor to have any delay, but indeed to be
present immediately wherever they wish. This same thing is also unquestionably promised to
be granted to us, clothed with a spiritual body after the resurrection. Therefore, the
Cherubim spread their wings and cover the mercy seat: because the angels offer all the
power of their nature, by which they deserved to dwell in the heights and to penetrate all
the places of that heavenly homeland with a light and joyful journey, in the service of
their Creator, and as if looking upon the mercy seat, they overshadow, that is, they honor
by covering: because they attribute all the state of perpetual happiness which they have
to the grace of Him from whom they received that they can wish for nothing evil. But there
are two to signify the society of angelic peace; because there can be no charity with less
than two. Thus, they are also commanded to look at each other and have their faces towards
the mercy seat, because undoubtedly in the glorification of the divine vision they
harmonize with each other.

Likewise, by the two cherubim, the two Testaments can be figured, of which one proclaims
the future incarnation of the Lord, the other proclaims it as having occurred. And they
look at each other, because in the testimony of the truth which they preach, they do not
differ from one another in any way. They turn their faces towards the mercy seat; for they
highly commend the mercy of the Lord, in which is the only hope for the world. And for
this reason, they are on either side of the oracle, because both the times preceding the
Lord’s incarnation and those following it are filled with the preaching of spiritual
knowledge. Also, the name "knowledge of the multitude," or "multiplied knowledge" fits
them, because sacred Scripture is full of spiritual and divine knowledge, and this very
knowledge, since the Scripture began to be written, continuously increases and multiplies.
Hence the angel said to Daniel: "Many shall pass through, and knowledge shall be
increased" (Dan. XII). For the Lord himself testifies that Moses received greater
knowledge than the patriarchs, saying to him: "I am the Lord who appeared to Abraham and
Isaac and Jacob as God Almighty, but by my name Adonai I did not make myself known to
them" (Exod. III). Therefore, the knowledge of divine cognition has been multiplied since
time began when the Lord revealed something about Himself to Moses which He had not
disclosed to the patriarchs.

Let us see whether David, who meditated on the law of the Lord day and night, understood
anything more about the Lord than Moses, who wrote the law, did. He says, "How I love Your
law, O Lord; it is my meditation all day long" (Psal. 118). And immediately he adds: "I
have more understanding than all my teachers. Hence, elsewhere he boasts in the Lord,
saying: "The hidden things of Your wisdom You have made known to me" (Psal. 51).
Similarly, the Lord Himself declares that the apostles know greater things than the
prophets, saying to them: "Many prophets and righteous men desired to see what you see,
and did not see it; and to hear what you hear, and did not hear it" (Matt. 13:17). But
after His resurrection and ascension, He promised them even greater grace of knowledge,
saying: "I still have many things to say to you, but you cannot bear them now; but when
He, the Spirit of truth, comes, He will guide you into all truth" (John 16:12-13). To whom
He also promises that He will reveal even greater things in the future than can be known
in this life, saying: "He who loves me will be loved by my Father, and I will love him,
and reveal myself to him" (John 14:21). Therefore, the Cherubim are rightly called
multiplied knowledge, because in both Testaments, the knowledge of the truth has been
increasingly made known to the faithful over time. The Cherubim are rightly said to
overshadow the mercy seat with glory;

because as the testament grows over time, and knowledge multiplies, they preach to us the
propitiation of our Lord the Savior; and, always with their voices as with outstretched
wings for flight, they do not cease to honor it. For indeed, the words of those in
conversation, like flying through the air from the mouth of the speakers, reach the hearts
of the hearers, so the Cherubim with outstretched wings and as if prepared for flight can
rightly be designated. From there I will command and speak to you, namely above the mercy
seat, etc. Above the mercy seat the Lord speaks to Moses all things that He commands to
the children of Israel through him; because through the grace of God's propitiation it has
happened that He deigned to appear to humans after the fault of transgression and to show
them the way of truth after error. He speaks from between the Cherubim; because through
the angelic vision, and not in His own substance, God appeared and spoke to Moses, as the
apostle attests: "For the law was put in place because of transgressions until the seed to
whom the promise was made should come, ordained through angels in the hand of a mediator"
(Galatians III). Again, the Lord speaks from between the Cherubim, because through the
words of each testament, in harmony, He educates us to the faith of truth. Or certainly He
speaks from between the Cherubim, because through His Only Begotten, who appeared in the
flesh between the two Testaments, God the Father deigned to reveal His will to the human
race. In this sense it can also be understood what Habakkuk says: "In the midst of two
animals you shall make yourself known" (Habakkuk III). However, the ark can also
figuratively be understood as the holy Church, which is built from incorruptible wood,
that is, holy souls, and stretched out in the faith of the holy Gospel through the four
corners of the world, expecting the crown of eternal life from God.

It holds in itself the tablets of the Testament in continuous meditation on God's law, and
also a golden urn with manna in faith of the Lord's incarnation, and also the rod of
Aaron; which had budded, in participation of the kingdom and priesthood of the Lord, as
the apostle Peter says: "But you are a chosen people, a royal priesthood" (I Peter II). It
has a mercy seat above, so that all the good things it possesses, it remembers to have
received by the gift of divine grace. It also has the Cherubim of glory on the mercy seat,
either as angelic supports, with which it is always helped by God in His mercy, or the
Testaments, by which it is taught how to live and how to rightly seek the help of living
rightly from divine propitiation. Thus the Cherubim are placed above the mercy seat, as
the city of Christ, that is, the holy Church, is said to be established upon the mountain,
that is, upon Christ Himself: not that the city can be higher than Him, but that it
progresses supported by His aid. The ark has Cherubim above the mercy seat: because either
angelic ministries or divine words help the Church more truly, the more it is established
on the foundation of supreme truth.

CHAPTER 1.6

Description of the Table. Make a table of setim wood, etc. The table made of setim wood
represents the sacred Scripture, composed of the strong words and deeds of the holy
Fathers, which, while showing us what the joys of eternal blessedness are and how to
attain them, indeed offers us the food of salvation and life. It has length, when it
indicates the perseverance of our initiated religion; breadth, when it indicates the
breadth of charity; height, when it insinuates the hope of eternal reward. And well the
length is of two cubits because our actual conversation consists mainly in two virtues,
namely mercy and innocence: as the Apostle James says: Religion that is pure and undefiled
before God the Father is this, to visit orphans and widows in their affliction, and to
keep oneself unstained from the world (James 1). For in commanding us to visit orphans and
widows in their tribulation, it shows that we ought mercifully to act towards all who are
in need: in admonishing us to keep ourselves unstained from this world, it signifies in
what respects we ought to live chastely ourselves. The Lord Himself declared that these
two cubits of good action belong to the table of His words, when He said: Let your loins
be girded and your lamps burning (Luke 12). By having our loins girded, we remain immune
from the contagion of this world. By having our lamps burning, we shine brightly before
the Lord by our works of mercy. The following:

And you like men who wait for their lord when he returns from the wedding, pertains to the
height of the table, that is, to the hope of future reward. That the table has one cubit
in breadth figuratively denotes the unity of that same love, which the whole series of the
Old and New Testaments recommends to us: for there is one charity, that is, the simple and
pure devotion of the mind, by which we are commanded to love God, our neighbors, and even
our enemies, although we must rightly love God first and our enemies last by a great
distance and distinction of that same love. The love we owe to our neighbors also varies
according to their merits, as we know from Scripture that while patriarch Jacob loved all
his sons, he loved Joseph more than the rest due to his singular merit of innocence. Hence
beautifully in the Song of Songs the Church says to Christ: He brought me to the
banqueting house, and his banner over me was love (Songs 2). Further, the height of a
cubit and a half equally insinuates the unity of our heavenly hope, by which we await our
Lord, when He returns from heaven, to reward the servants whom He finds watching with
girded loins, and lamps burning with good works. For although there are many mansions in
the Father's house due to the diversity of merits (John 14), the kingdom of heaven is one,
in which all the elect are received.

The remaining half-cubit indicates the beginning of the contemplative life, which some
saints, even while still in the flesh, have deserved to enjoy: for they have not only been
permitted to hope for heavenly rewards, but also to taste them by vision in part, such as
Isaiah and Micah, and the other prophets, who saw the Lord sitting on the throne of His
glory, surrounded by the host of angels (Isaiah 6): such as Peter, James, and John, who
saw the Lord glorified between Moses and Elijah on the holy mountain (Matthew 17): such as
the teacher of the Gentiles, who, before he dissolved the debt of the flesh, was caught up
into paradise and the third heaven, and heard secret words which man may not utter (2
Corinthians 12). So also for us, in these and suchlike servants of Christ, the table of
the tabernacle, that is, the divine Scripture, by which the Holy Church is ceaselessly
refreshed, joins the common hope of one cubit to a half-cubit in height, because it shows
them the joys of heavenly happiness in anticipation before it gives them in full: this
anticipation, because it appears swiftly and transiently to the minds of the saints, is
rightly figured by a half-cubit and not by a complete cubit.

And you shall overlay it with purest gold. The table of the tabernacle is overlaid with
gold because the holy Scripture shines with the clarity of heavenly wisdom, and the
prophets who composed it were illustrious in life and speech. And you shall make for it a
rim of gold round about. A golden rim is made around the table because the teaching of the
sacred word is delivered to us by the most pure mouths of faithful preachers. Nor did the
speech of those who handed down the divine mysteries to us ever consent to be tainted by
the language of human chatter; rather, they took care to severely rebuke and scorn not
only harmful but also idle words of men. Or indeed, a golden rim is made around the table
because the holy Scripture, in all parts of its speech, when rightly understood, sounds
forth to us the clarity of heavenly wisdom. To this rim, a crown is added; because the
tongue of the preachers promises eternal life to its listeners. And fittingly, the crown
is commanded to be four fingers high; because the height of the eternal crown is shown to
us through the four books of the holy Gospel, or because by the keeping of evangelical
faith and action, we are to attain the crown of life. Fittingly, the books are represented
by fingers, because the tablets of the law are said to have been written by the finger of
God: and in the Gospel, the Lord, moderating the severity of the law, wrote with his
finger on the ground, saying of the adulteress whom the Pharisees and scribes accused, "He
that is without sin among you, let him first cast a stone at her" (John VIII).

The finger of God, however, is understood as the Spirit of God. Hence that which Luke
reports the Lord as saying, "But if I with the finger of God cast out devils" (Luke XI).
Matthew explained more clearly, "But if I cast out devils by the Spirit of God" (Matthew).
Therefore, the golden crown four fingers high is placed over the golden rim of the table;
because the purest words of the holy preachers expect the hope of heavenly happiness,
which is contained, described by the ministry of the Holy Spirit in the four books of the
holy Gospel. And not only do the preachers themselves receive the reward of their labor in
the heavens, but they also promise the same crown of life, with the assured authority of
evangelical truth, to all who obey them. Rightly, however, this same crown is commanded to
be made intricately; because the reward of the eternal kingdom is not given
indiscriminately to all, but a distinction is divinely distributed to each according to
their merit by the judgment. For the golden crown of the Lord's table would be pure and
not intricate if the brightness of the future reward for the righteous were revealed
equally to all: like this worldly sun, whose splendor God makes to rise indiscriminately
on the good and the bad. But as one star differs from another in brightness, so also will
be the resurrection of the dead. The crown of the Lord's table is decorated with various
distinct carvings, appropriately arranged.

For eternal life in the future is promised to all the righteous, but in it, the glory of
each one is manifold according to the diversity of merits. The fact that one crown is
first described and then added: And upon that other gold crown, a small golden crown. The
reward of those can rightly be understood, who by a voluntary choice of life transcend the
general commandments of Holy Scripture, and therefore expect a special reward of voluntary
offering above other faithful ones. For a gold crown four fingers high is placed on the
edge of the gold table, when through the Gospel, to those who keep the commandments of the
divine law, eternal life is promised: the Lord saying to the rich man: If you want to
enter into life, keep the commandments. You shall not murder. You shall not commit
adultery. You shall not steal. You shall not bear false witness. Honor your father and
mother, and love your neighbor as yourself (Matt. 19). But another small golden crown is
placed upon the same crown, when it is immediately added: If you want to be perfect, go,
sell what you have and give to the poor, and you will have treasure in heaven, and come,
follow me (Ibid.). To this crown pertains that new song, which virgins alone are said to
have sung before the Lamb, who were redeemed from among men, firstfruits to God and the
Lamb. To this, as well, pertains that they follow the Lamb wherever He goes (Rev. 14). Or
certainly a gold crown is placed on the edge of the table of the Lord, when in the words
of Holy Scripture we say, the souls leaving the flesh are to be received for eternal
rewards in heaven. And another small golden crown is added upon that, when it is repeated
in the same Scripture, that for them a more sublime glory at the end of the world is
preserved in the reception also of immortal bodies.

You will also prepare four golden rings, etc. These, as we have explained above about the
ark, should also be understood here. For the four golden rings are the books of the four
Gospels; through whose faith it came to pass that all holy Scripture would be read and
understood throughout the entire world. However, the table has four feet; because the
whole series of divine discourses is distinguished by a fourfold reasoning. In all holy
books, indeed, it is necessary to observe what is intimated there as eternal, what deeds
are narrated, what future things are foretold, what actions are either instructed or
advised to be done. Likewise, the table of the tabernacle has four feet; because the word
of the heavenly oracle is customarily accepted in a historical, allegorical, tropological,
that is, moral, or certainly anagogical method. For history is when some matter, how it
was done or said according to the letter, is related in plain speech: how the people of
Israel, saved from Egypt, are narrated to have made a tabernacle for the Lord in the
desert. Allegory is when the sacraments of Christ and the Church are signified by words or
mystical things: by words, notably, as Isaiah says: "A rod will come out from the root of
Jesse, and a flower will ascend from his root" (Isa. 11). Which is plainly to say: The
Virgin Mary will be born from the lineage of David, and Christ will arise from her
lineage.

However, by things, as the people saved from Egyptian servitude by the blood of the Lamb
signifies the Church, which is freed from demonic domination by the passion of Christ.
Tropology, that is, moral discourse, looks towards the correction and establishment of
morals, either conveyed in plain or figurative terms. Plainly, as John admonishes, saying:
"My little children, let us not love in word or tongue, but in deed and truth" (1 John 3).
Figuratively, as Solomon says: "At all times let your garments be white, and let oil not
fail on your head" (Eccl. 9). Which is plainly to say: At all times let your works be
pure, and let charity not fail from your heart. Anagogy, which leads to higher things, is
a discourse that discusses future rewards and that future life in heaven, either in
mystical or plain terms. Plainly, as: "Blessed are the pure in heart, for they shall see
God" (Matt. 5). Mystically, as: "Blessed are those who wash their robes, so that they may
have the right to the tree of life, and may enter the city by the gates" (Rev. 22). Which
is openly to say: Blessed are those who cleanse their thoughts and actions, so that they
may have the right to see the Lord Christ, who says: "I am the way and the truth and the
life"; and through the teaching and examples of the preceding fathers, may enter into the
kingdom of heaven.

Under the crown shall be golden rings, etc. Fittingly, there shall be rings under the
crown, because we use the books of the Holy Gospel in this life, while we hope for the
crown of life to come in heaven. Through these rings, indeed, rods are inserted to carry
the table, because the holy teachers, in order to refresh the hearts of their listeners
with the words of the sacred Scriptures, must themselves always keep their minds fixed on
the evangelical readings, so that they direct all their understanding and interpretation
to the intention of their teaching, and they carefully ensure that they teach nothing else
to be done, hoped for, or loved in all the Scriptures than what is found in the four books
of the Gospel. While they refer all the utterances of the Scriptures to the faith and love
written in the Gospel, they are, as it were, carrying the entire Lord's table with its
loaves and vessels on four rings.

CHAPTER 1.7

Description of the vessels of the table and the loaves of proposition. You shall prepare
bowls and chalices, etc. Various vessels made for offering libations represent different
distinctions of divine eloquence, corresponding to the diverse capacities of the
listeners. For the same doctrine cannot be suitable for everyone: the wise must be taught
one way, the foolish another; the rich in one manner, the poor in another; the healthy
differently from the sick; the old from the young; men from women; singles from married
persons; superiors from subordinates. Nevertheless, all these vessels pertain to the table
of the tabernacle and to offering libations, because whatever a prudent teacher speaks,
differing according to the diversity of the listeners, all is found within the rule of
Holy Scripture and stirs the hearts of the listeners to offer vows of good works to the
Lord. This fitting diversity of holy preaching was signified by the mouth of the Lord
Himself when He said: "Who then is the faithful and wise steward, whom the Lord has set
over His household, to give them their portion of grain in due season?" (Matthew 24). For
the faithful and wise steward gives the measure of grain to his fellow servants in due
season, when a discerning minister of the word not only observes the proper time for
speaking but also diligently considers the nature and intelligence of the listeners, and
adjusts the manner of his speech according to their differences.

And you shall place upon the table the bread of the Presence, etc. The bread of the
Presence placed upon the table always represents spiritual teachers, who, meditating on
the law of the Lord day and night, offer the nourishment of the heavenly word to all who
enter the Church. These are rightly called the bread of the Presence because the word of
salvation must always be openly available to all the faithful, and the comforting word
should never be absent in the Church for devout listeners. The Lord, through the heralds
of truth, presents this to the world such that it should always appear before Him and
continually abound to the end of the world for those who hunger and thirst for
righteousness. Concerning this bread in Leviticus, it is more fully related how many and
what kind of loaves are to be made, or how they should be placed, as the Lord says to
Moses: "You shall take fine flour and bake twelve loaves from it, each loaf being two-
tenths of an ephah. And you shall set them in two rows, six in a row, on the pure gold
table before the Lord. And you shall put pure frankincense on each row, that it may go
with the bread as a memorial portion, an offering made by fire to the Lord. Every Sabbath
day Aaron shall set it in order before the Lord continually; it is an everlasting covenant
on the behalf of the children of Israel.

And it shall be for Aaron and his sons, and they shall eat it in a holy place" (Leviticus
24). Where clearly, in the very number of the loaves twelve, the figure of the twelve
apostles is prefigured, whom the Lord, appearing in the flesh, first chose, by whose
ministry He would give the bread of life to all nations. Hence, to the hungry crowds in
the desert, He says to the same disciples, namely to our apostles: "You give them
something to eat. And after feeding five thousand men with five loaves, they themselves
collected twelve baskets of fragments (Mark 6, Luke 9, John 6), because indeed it is the
role of the apostles and apostolic men to grasp the mysteries of the Scriptures which the
crowds cannot. Therefore, the twelve loaves on the tabernacle's table are the twelve
apostles and all their followers in the Church. Since until the end of the world they do
not cease to nourish God's people with the food of the word, the twelve loaves of the
Presence never depart from the Lord's table. And fittingly, these loaves are ordered not
to be made from any type of flour, but from fine flour: because it is necessary that those
who minister the word of life to others must themselves first excel in the fruits of
virtues, so that what they admonish by preaching they also commend by practicing, shaped
by the example of Him who said of Himself:

“Unless a grain of wheat falls into the ground and dies, it remains alone” (John 12).
Moreover, it is fitting that these loaves are commanded to be set in two rows, indicating
the harmony of charity and fellowship, for the Lord is also reported to have sent the
disciples out two by two to preach: figuratively suggesting that holy teachers never
differ from one another either in the assertion of truth or in the effect of love. But
that which is placed over the bread, the purest incense, signifies the power of prayer,
because the same teachers commend their ministry of preaching and the devotion of their
work to the Lord. For the Psalmist testifies that prayer is signified by incense, who
says: "Let my prayer be directed as incense before you" (Psalm 140). And the purest
incense is placed over the bread as a commemoration of the Lord's offering, when pure
prayer is added to the holy actions and teachings of the saints. By these two things being
rightly joined, the memory of the holy offering always appears in the sight of the highest
judge. However, it is well commanded that the bread before the Lord be changed every
Sabbath;

for the bread that was placed on the Lord's table for six days of work is changed for us
on the Sabbath, when the teachers of the holy Church, having completed the time of their
holy labor, are rewarded with eternal rest in the heavens, and they leave others after
them to labor in the same work of preaching the word, under the same hope of reward. And
so it happens that the Lord's table never remains without bread, but as soon as one bread
is taken away, another is substituted in its place, while ministers of the word succeed
each other in order, so that the Church is never lacking in those who, apostolically, show
the faith of piety or purity of action, both in words and deeds. That most beautiful
sentence remains always in the praise of the same holy Church: "In place of your fathers,
your sons are born; you will make them princes over all the earth" (Psalm 45), as if it
were said to the tabernacle of the Lord in other words: "In place of your old loaves, new
ones are prepared for you, you will make them a refreshment for the spiritual hearts of
the faithful throughout the whole world. Therefore, the loaves were changed for loaves,
but the table always stood the same in the tabernacle because teachers of the word come
and go, and, yielding to others, others succeed in their order.

However, the sacred Scripture remains unabolished by any ages, until in the end of the
world, with the Lord appearing, we will neither need the Scriptures nor their interpreters
anymore, fulfilling that most longed-for prophecy of the Lord, which says: "And no one
will teach his neighbor, and no one his brother, saying: Know the Lord, because they will
all know me, from the least of them to the greatest of them" (Jeremiah 31). According to
Josephus (Antiquities, Book III, Chapter 13), the loaves were baked before the Sabbath,
divided into pairs before the Sabbath, and on the Sabbath morning they were placed on the
sacred table, facing one another, with two golden bowls full of incense placed over them,
which remained until the next Sabbath. Then others were brought instead of those, and they
were given to the priests. With the incense burned on the sacred fire, on which all
holocausts were made, other incense was added over the other loaves, and it is written in
the book of Kings that when David entered the tabernacle, he received the holy loaves from
the priests, which happened on the Sabbath morning. He came to the tabernacle at that hour
when the loaves of the previous week were taken from the Lord's table, so that the new
loaves, which were baked the day before, might be placed there; and thus he took the holy
loaves so that not even for a moment would the Lord's table be without bread.

Hence, it is worthwhile to consider more closely that the loaves were commanded to be
changed every Sabbath: for they were changed so that each of them would be placed on the
table on the Sabbath and again taken away on the Sabbath for the priests to eat; and
indeed, they appeared on the table for six days of work, but they were set on the table on
the Sabbath, the day of rest, and taken away again the next Sabbath. What else can we
mystically understand from this order of placement, except that holy teachers, or rather,
all the just, after their good works which shine in the Church, reach rest, and are
incited to work good deeds by the hope of future rest and beatitude? Therefore, the loaves
were placed on the Lord's table on the Sabbath with the intention of those who placed them
that they might remain there through the six days of working; and after these days had
passed, with the arrival of the next Sabbath, they were consumed for the refreshment of
the high priest and his sons: because evidently, at the beginning of our devotion to God
we are promised rest and eternal life, but on the condition that we ought to attain it
through the labors and good works of temporal life. By what reasoning, then, this
consumption of the loaves of proposition by the high priest and his sons pertains to the
entrance into heavenly life will be more aptly explained in the exposition of the
following verse.

The same loaves, moreover, were accepted by the sons of Israel, because those who are to
undertake the rank of priesthood or doctrine should be chosen and appointed from the
company of God's spiritual servants. As to the conclusion added, "They shall be for Aaron
and his sons," this can be understood in two mystical ways. For Aaron ate with his sons
the holy loaves taken from the table of the tabernacle when our high priest introduces the
elect taken from this life into the increase of his body, which is in heaven, that is,
into the great multitude of the elect. Or indeed, the holy loaves will be for Aaron and
his sons, when each prelate, and those subject to them in the Lord, are nourished for
eternal life by the examples of the preceding fathers.

CHAPTER 1.8

The Lampstand. You shall also make a lampstand of pure beaten gold. The lampstand of the
tabernacle, like the table, signifies the universal Church of the present time. For this
reason, they are before the veil, within which the ark of the covenant is placed; because
it has not yet been deemed worthy to enter into the vision of its Redeemer in heaven. But
it is a table; because to those who hunger and thirst for righteousness, it daily provides
heavenly sustenance, lest they falter in temptations. It is a lampstand; because it shows
the path of light to those who wander. It is both a table and a lampstand; because taught
by the sacred scriptures it has learned both to satisfy the hungry soul with good things,
and to provide the lamp of the word to those sitting in darkness and the shadow of death.
Indeed, while it humbly subjects itself to this lamp, entailing the deeds that the word of
God commands, restraining itself from its own pleasures, lifting itself up from visible
joys to hope for the rewards and to love the promises, it becomes as it were the lampstand
of it; because it places the sovereign heavenly command above all its own pleasures,
humbling itself, and showing the clarity of the word of God to all by both preaching and
doing.

His shaft, reeds, cups, etc. The shaft of the lampstand, He who is the Head of the Church,
the Mediator between God and men, the man Christ Jesus, should be understood. Of whose
body, which we are, as reeds proceeding from the shaft, the Apostle says: From whom the
whole body, supplied and constructed through joints and ligaments, grows with the growth
of God (Col. II): for indeed the Almighty God, our Redeemer, who in Himself has nothing to
increase, still has growth daily through His members. The reeds proceeding from the shaft
are therefore preachers, who, instituted by the Lord, have produced a sweet sound in the
world, that is, a new song. The reeds are all the children of the Church, who willingly
obey Him (the prophet saying: Sing to the Lord a new song, His praise from the ends of the
earth [Psalm 31]), resounding praise to the Lord and saying: And He directed my steps, and
He put a new song in my mouth, a hymn to our God (Psalm 30). Because cups are usually
filled with wine, not unreasonably they are interpreted as the minds of those who hear,
which are filled with the wine of knowledge at the voice of the preachers. And because the
hearts of the faithful, intoxicated with the wine of inner love, tend toward God with
tireless desire, correctly in the lampstand after the cups spheres are made; for a sphere
can turn in every direction, since indeed the minds of the elect can be neither detained
by the adversities of the world nor corrupted by its prosperities, but in everything that
happens, they progress to God through holy desires. And well after the reeds, cups, and
spheres, lilies are designated in the lampstand; because after the grace of preaching,
after the intoxication of spiritual drink, after the unreturnable course of holy
operation, that verdant country follows, which flourishes with eternal flowers for holy
souls.

Six reeds extend from the sides, etc. It is well known that the number six, in which the
world was made, signifies the perfection of works. But since it is set forth in the
description of the reeds in such a way that it is divided into two sets of three, it is
better to speak of the number three. For three reeds extend from one side of the shaft,
and three from the other; because there were teachers before the coming of the Lord in the
flesh who would designate the faith of the holy Trinity with mystical voice, and preach as
much as the unlearned could still grasp. Hence, the saying of the Psalmist: "By the word
of the Lord were the heavens made; and all the host of them by the breath of his mouth"
(Psalm 33). Indeed by the name of the Lord, the Father; by the name of the Word, the Son;
and by the Spirit itself by its own name, he calls it the breath of his mouth. He thereby
designates that the power, will, and operation of this holy Trinity is one, since he
asserts that both the heavens were made by the word of the Lord, and all their host by the
spirit of his mouth. There are now teachers who openly preach the same faith of the Holy
Trinity, so that all who belong to Christ ought to be consecrated by the same faith: as
the Lord says to the apostles:

"Go therefore, and teach all nations, baptizing them in the name of the Father, and of the
Son, and of the Holy Spirit" (Matthew 28). Hence Paul, praying for the faithful and
desiring that they be strengthened by the accepted faith in the Trinity, says: "The grace
of our Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit be
with you all" (2 Corinthians 13). Again, three reeds extend from one side of the
candlestick, and three extend from the other: because both before and after the Lord’s
incarnation, there were three ranks of those who served the Lord faithfully in the Church,
namely the married, the continent, and the rulers: whose distinction the prophet Ezekiel
mystically describes, when at the coming of the punishment he predicted that only three
men, namely Noah, Daniel, and Job, would be delivered (Ezekiel 14). For indeed, in Noah,
who directed the ark upon the waves, there are the leaders of the Church: in Daniel, who
aimed to live chastely in the royal court, there are the continent or virgins: in Job,
who, placed in married life, provided everyone a remarkable example of patience, the life
of good married people is shown. Similarly, the Lord in the New Testament under a figure
indicates the difference between them who in the bed, in the field, in the mill are to be
found on the day of judgment (Matthew 24; Luke 17). Of these, He says that some are to be
taken and some to be left.

For indeed, in the bed is symbolized the rest of the continent, in agriculture the
industry of the preachers, in the turning of the mill, the labor of the married is
expressed. And because in all these ranks some should be chosen, some indeed to be
rejected, it rightly says of each one: Because one out of two shall be taken, and the
other shall be left. And since among the chosen ones the merit of preaching is more
exalted than those who merely apply themselves to continence and not also to the work of
teaching, likewise the life of the continent is more exalted than that of the married:
thus the supreme reeds, which arose from the shaft on both sides, denote those who
dedicated themselves to the studies of doctrine among other virtues in both Testaments.
Rightly lower reeds, equally emerging from each side of the shaft, symbolize the life of
the continent devoted to God; rightly the lowest reeds, also originating from the same
stem of the single candlestick, typify the life of good married people, faithfully serving
the one and the same Lord in the time of both Testaments. Therefore, reeds emerge from the
shaft at different places, yet all, each in its own place and order, being bent upwards,
reach a single summit, so that they may preserve an equally positioned light above them;
because, indeed, the chosen, though distinct in the degrees of their merits, are imbued
with one faith of truth, destined to reach one light of eternal truth in heaven:

and the more one strived to cleave to Christ in this life, the closer they shall enjoy the
vision of Him in that life, so that of certain people it may be said for the great merit
of their virtue: These are they who follow the Lamb wherever He goes (Revelation 14). Of
whom it was stated just before, as of the reeds near the candlestick: And they sang as it
were a new song before the throne, and before the four living creatures and the elders
(ibid.). Where it is shown that all the saints in the streets of that upper city sing a
new song of joy to the Lord. But those are especially uplifted in the joy of song above
others who, here, have transcended the general life of the faithful by the privilege of
sacred virginity. Three goblets, as in the shape of a nut, etc. It is customary for a nut
to be placed in the figure of the present Church, confirmed by Solomon, who speaks on
behalf of faithful teachers: "I have descended," he says in the Song of Songs, "into the
garden of nuts, to see the fruits of the valley" (Cant. VI). For just as a nut has a sweet
fruit inside, but cannot show this outwardly unless the hardness of the shell is broken,
so the present life of the just keeps the sweetness of spiritual grace in the innermost
heart, so that how great it is from nearby cannot be fully seen until, after the removal
of the body's domicile, their souls in celestial light may freely see each other, and how
much each shines with the grace of the Holy Spirit, how each is loved by the other, may in
no way remain hidden from anyone. And thus goblets are made in the candlestick in the
manner of a nut, when any of the elect desiring to be filled with the wine of wisdom
hasten to form themselves after the example of the preceding just, whom they know to be
full of the great sweetness and love of invisible goods. But the fact that there were
three goblets, spheroids, and lilies for each branch signifies the three differences of
times in which the elect lived both before the Lord's incarnation and afterwards devoted
to God.

For there were just ones before the law, there were under the law, there were in the times
of the prophets. Similarly, after the Lord's ascension, the primitive Church was gathered
from Israel, is now gathered from the gentiles, and is to be gathered at the end of the
world from the remnants of Israel. Therefore the first branch on one side had three
goblets, spheroids, and lilies because on the part of teachers before the Lord's
incarnation there were three orders of those who, like goblets, thirsted for a draught of
heavenly grace, ran most promptly into the way of the Lord, like spheroids, and joyfully
expected the gift of a heavenly reward, like the whiteness and fragrance of lilies: that
is, before the law, under the law, under the prophets. The second branch also had three
goblets, spheroids, and lilies, because the continent of that time equally contained three
orders of saints in the aforementioned distinction of times, desiring spiritual drink,
running on the path of the Lord's commandments, and awaiting heavenly rewards. The third
branch similarly had three goblets, spheroids, and lilies: because there were many married
before the law, many under the law, many in the days of the prophets, who rejoiced to hear
the word of the Lord, to run in his way, to expect the rewards of good works from him.
Also on the other side of the shaft, the first branch, the second, and the third, had
three goblets and spheroids, three lilies as well:

because in the New Testament, both in teachers, and in the continent, and in married
people devoted to God, there were three orders of different times: that is, in the
primitive Church from Israel, in our election from the gentiles, in the final gathering of
the remnants of Israel, all of whom in their proper time desire to be intoxicated with the
word of life, to hasten in the way of peace, to see the brightness of eternal light. On
the lampstand itself there will be four cups, etc. We have said that the lampstand itself,
that is, the middle stem of the lampstand from which the branches proceeded, represents
the Lord Savior; from whose grace the righteous have received whatever good they possess.
Therefore, in the Gospel, when He said to the disciples: I am the vine, you are the
branches; He immediately added: As a branch cannot bear fruit by itself unless it abides
in the vine, neither can you unless you abide in Me (John 15). It is as if He were saying
in other words: I am the lampstand, and you are my branches: just as a branch cannot lift
itself to support the lamp unless it remains fixed in the stem of the lampstand, neither
can you bear the light of truth and faith within yourselves unless you abide in Me. Surely
in this lampstand, there are four cups because in the four books of the holy Gospel, which
are written about the Lord, we find the taste of new wine, that is, of heavenly doctrine,
which not old wineskins, that is, minds still clinging to earthly desires, but only hearts
renewed by the Spirit of grace can hold. In each cup, there are little spheres along with
deformed lilies, because the same Lord, who has offered us the cup of spiritual wisdom,
has also shown us the path of pious operation to be straightforward and unfaltering:

and that we may have it, He Himself will grant it, and so that we might not run in vain,
He promised us the brightness of the heavenly homeland to which we should aim; and He has
opened this access to us by His grace, or surely, because under two branches the cups,
spheres, and lilies are commanded to be made in three places. We can mystically interpret
these things in this way: because to the three stages of the faithful—namely, the married,
the continent, and the virgins, about whom we have often spoken—He revealed the doctrine
of truth, commanded the course of good work, and promised and granted the blessing of an
everlasting and incorruptible inheritance. And it is fitting that the cups, globes, and
lilies of the lampstand are ordered not to be above the stalks, but below them; because
the hearts of the preachers, indeed of all the elect, are sustained by the gifts,
commandments, and promises of the Lord, so that they might not fall into the depths, and
are raised to love and seek the heavenly things. Hence, the holy Church, that is, the
bride of Christ, glories in Him, saying: "His left hand is under my head, and His right
hand will embrace me" (Cant. II). For the bridegroom's left hand is placed under the
bride's head; because the Lord, separating the minds of the faithful from earthly
pleasures and desires with temporal benefits, raises them to hope and desire for eternal
goods.

And His right hand will embrace her, because the vision of His divine majesty revealed
will glorify her without end. The cups, globes, and lilies are fittingly under the two
stalks, because in both Testaments, although varying in ceremonies, the same devotion of
serving the Lord is commanded, the same glory of the heavenly kingdom is preserved for the
faithful. However, the fourth cup, globe, and lily, which were above all the stalks near
the top of the lampstand itself, pertain specifically to the Lord the Savior; who not only
grants the knowledge of virtues, the operation, and the reward to His elect, but also in
Himself, the same man Christ showed the figure of the cup when He declared Himself full of
the Holy Spirit. He showed the form of the globe when appearing in the world, without any
obstacle of the surrounding things, He rejoiced like a giant to run His course (Psal.
XVIII). He showed the appearance of the lily when rising from the dead and ascending to
the heavens, He was glorified with the glory which He had with the Father before the world
existed (John XVII). And rightly here, the cup, the globe, and the lily stood out higher
than the stalks; because indeed the gifts which God the Father conferred on the Mediator
between God and men, the man Jesus Christ, transcend every measure of human capacity. For
to each one of us, grace has been given according to the measure of Christ's gift. In
Christ Himself, as the Apostle says, dwells all the fullness of the Godhead bodily (Eph.
IV). Furthermore, it follows:

And therefore both the spheres and the branches from it, etc. For all the work of the
lampstand, that is both the central shaft, and the branches proceeding from it, with all
their ornamentation, are made of gold; because the Lord Himself, particularly free from
sin, and distinguished in all works of righteousness, appeared in the world; and His
members, in this interim life, imitate the same innocence and righteousness as much as
they are able; but in the future, they truly progress by adhering to Him. And aptly the
same gold was ductile, for ductile gold is produced by striking; because our Redeemer, who
was perfect God and man from conception and birth, endured the pains of suffering, and
thus arrived at the glory of resurrection: and all who desire to live piously in Him
suffer persecution (II Tim. III), because they also, like metal expanded by striking,
advance through the insults of suffering into the grace of immortality. Hence also in the
fourth psalm, which is inscribed, In the songs, which in the mystic branches of faith, the
Church says to its Redeemer: You have enlarged me in tribulation. As if the ductile gold
were to say to its maker: You have enlarged me by the smith's striking, and by striking
have given me greater progress.


ON THE TABERNACLE AND THE PRIESTLY GARMENTS (BOOK I – BOOK II)
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ON THE TABERNACLE AND THE PRIESTLY GARMENTS continued

CHAPTER 1.9

The Lamps of the Candlestick and the Snuffers. "You shall make seven lamps," etc. The
lamps are the seven gifts of the Holy Spirit; which always remained whole in our Lord and
Redeemer, and were distributed among His members, that is, all the elect, according to His
will. Thus, the seven lamps are placed on the candlestick because the spirit of wisdom and
understanding, the spirit of counsel and might, the spirit of knowledge and piety, rested
upon our firstborn Redeemer from the root of Jesse, and the spirit of the fear of the Lord
filled him (Isaiah XI). And as the same one speaks through the same prophet: "The Spirit
of the Lord is upon me, because the Lord has anointed me" (Isaiah LXI). What is said,
"That they may shine towards the front"; this is what the prophet subsequently added: "To
proclaim good news to the humble, he has sent me to bind up the brokenhearted, to proclaim
liberty to the captives, and the opening of the prison to those who are bound; to proclaim
the acceptable year of the Lord, and the day of vengeance of our God.

For the lamps of the candlestick shone towards the front and lighted up the Lord's
tabernacle, when the Lord, being full of grace and truth, granted us all from His
fullness, and grace for grace, when He entrusted the word of the Gospel to the meek and
poor in spirit, when He granted the marrow of forgiveness to the penitent, when He
declared that now is the time to please the Lord, but the future will be the day of
universal judgment. This number and position of the lamps is in harmony with what John
says in Revelation: "And I saw, and behold, in the midst of the throne and the four living
creatures, and in the midst of the elders, a Lamb standing, as though it had been slain,
having seven horns and seven eyes, which are the seven spirits of God sent out into all
the earth" (Revelation V). For if the seven horns there, or the seven eyes of the Lamb,
can signify the seven gifts of the Holy Spirit: why should not the same also be believed
to be signified by the seven lamps of the candlestick by merit? Indeed, as it is rightly
signified by the horns and eyes on account of the omnipotence of the power by which He
governs all things, and the fullness of knowledge by which He sees all things;

so too the same septiform Spirit is aptly expressed through the figure of the lamps, on
account of the light of grace by which He illuminates the darkness of our blindness in the
night of this world. Hence it is aptly subjoined: Dust-cloths also, and where those things
which are wiped off are extinguished, etc. For there are certain precepts in the divine
Scriptures that must always be observed both in this life and in the future, by perpetual
law: such as this, Thou shalt have no other gods before me (Exod. XX): and, Thou shalt
love the Lord thy God with all thy heart, and with all thy soul, and with all thy
strength: and, Thou shalt love thy neighbor as thyself (Matth. XXII, Luc. X). There are
others which are commanded to be observed throughout this entire life, but receive the
eternal reward of their observance in the future life: such as the one from the Gospel,
Make to yourself friends of the mammon of unrighteousness, that they may receive you into
everlasting habitations (Luc. XVI). For here alms should be given for a time, there the
fruit of those alms is to be received eternally. There are also others which were
diligently commanded by the Lord to be observed in the time of the Old Testament:

now with the Gospel shining throughout the world, they are commanded to be observed in the
Church not according to the letter, but according to the mystical sense, such as the
observance of the Sabbath, the rites of sacrifices, and the blood of the Paschal lamb, and
other things of this kind, which in their appropriate time were solemnly kept by the
people of God, like wicks burning in the lamps of the candelabrum, filled with the oil of
pious devotion and kindled by the fire of the heavenly word: but when it was preached by
the apostles and apostolic men that an end was imposed by the Lord to these and the like
observances, all these are to be kept more spiritually in the Church rather than according
to the letter. As if the wicks of the candelabrum were being wiped so that they could
shine brighter when renewed, because they provided the light of the saving doctrine to the
Church, more sublimely understood through the Spirit. About this renewal of the lamps of
the tabernacle, that is, the more sublime understanding of the divine Scriptures, the Lord
promises His people in Leviticus, saying: You will multiply and I will establish my
covenant with you. You will eat the old store long kept, and you will cast out the old to
accommodate the new incoming. For with the children of Israel multiplied, the covenant of
God was confirmed with them:

when also the Gentiles were called to the faith, the grace of the New Testament was
planted in the hearts of the elect with a firm root. And we eat the most ancient of the
old, when we retain in the sweet memory of the heart the old commandment, which from the
beginning was given to the human race: loving the Lord our God with all our heart, all our
soul, all our strength; and loving our neighbor as ourselves. And we cast away the old
things with the coming of the new, when we cease to observe the typical statutes of the
Mosaic Law according to the letter; but the same, more graciously understood through the
spirit, we keep with a heart renewed in hope of the heavenly kingdom: according to that of
the Apostle, "If therefore any be in Christ, he is a new creature: old things are passed
away, behold, all things are become new" (II Cor. V). And in the Apocalypse, "And he that
sat upon the throne said, Behold, I make all things new" (Apoc. XXI). Now the snuffers by
which these things were done are the very words of sacred oratory, by which it is clearly
designated that the letter of the law is to be dissolved in many respects, and to be kept
only with a spiritual sense. Among these is that in the Acts of the Apostles, where the
Gentile believers are prohibited from being circumcised and are commanded to obey
evangelic grace without the ceremonies of legal sacrifices.

And what the Apostle, explaining a verse of the Psalm to the Hebrews, said, previously
saying: "Sacrifices and offerings and burnt offerings for sin thou wouldest not, neither
hadst pleasure in them, which are offered according to the law; then he said, "Behold, I
come to do thy will, O God" (Heb. X). He takes away the first, that he may establish the
second: in which will we are sanctified through the offering of the body of Christ Jesus.
Therefore, the snuffers, and the vessels where those things that are snuffed out are
extinguished, are made of the purest gold; because both the divine words, by which the
cessation of legal ceremonies is preached, and the hearts of those, in whom the same
figurative shadow of the law takes an end, are illuminated by the grace of God, that the
succeeding truth of the Gospel might shine more clearly to the world. For it is well known
that the first apostles loosened the Sabbath in the Gospel before the passion of the Lord,
and after the ascension of the Lord and the coming of the Holy Spirit, they utterly put an
end to the legal sacrifices, and changed many decrees of the letter of the law to the
evangelical grace of liberty. Therefore, in these, the snuffers by which those things that
were snuffed out extinguished: in which the literal observation being completed, exhibited
the beginning of grace more clearly shining to the world.

Likewise, because the mortal life being finished, and immortal life succeeding, the
greatest part of the works or gifts of light, which we now use, will cease, that the
rewards of eternal light might follow in the presence of the divine vision. Those
testimonies of the Scriptures, which testify that these things will be, are certainly
golden snuffers, which by the hope of future brightness are excellent. The vessels also in
which those things that are snuffed out are extinguished, are doubtless the bodies and
hearts of all the righteous immortal. And therefore most rightly compared to gold, in
which this most desirable change will be made, that after the temporal benefits of God,
they may come to the eternal. Finally, the Apostle provides us golden snuffers of the
lamps of God, and places where those which are snuffed out are extinguished, when he
speaks of the difference between present and future goods, saying: "Whether prophecies,
they shall fail; whether tongues, they shall cease; whether knowledge, it shall vanish
away. For we know in part, and we prophesy in part. But when that which is perfect is
come, then that which is in part shall be done away. And a little later: "For now we see
through a glass, darkly; but then face to face: now I know in part; but then shall I know
even as also I am known" (I Cor. XIII).

All the weight of the candlestick... a talent of the purest gold. All the weight of the
candlestick with all its vessels is the whole body of Christ, with the very head of our
Mediator between God and men, and with all His chosen ones from the highest to the lowest,
from those of whom no one is greater among those born of women down to those of whom He
says: "See that you do not despise one of these little ones who believe in me" (Matthew
18). Indeed, all these, although in different ranks, ages, sexes, conditions, abilities,
and times, cling with the fixed root of their mind to one and the same Author and Giver of
perpetual light, each in their own time and place, as if to a golden candlestick, so that
they may become participants in the same light. This candlestick, in fact, is properly
said to have to be a talent of the purest gold, for a talent is a full and perfect weight:
"Because the Lord is righteous in all his ways" (Psalm 145); and He who in this life
grants His grace to the faithful to act well, in the next life renders the crown of
justice to their good works. On the other hand, the prophet Zechariah describes iniquity
sitting upon the talent of lead (Zechariah 5); because He will also render to the
reprobates in the same just examination according to their deeds: "You will render to each
one according to his works" (Psalm 62).

But it makes a difference whether someone brings gold or lead to the divine judgment. For
those who, like gold, shine with good works advance to the Lord's candlestick, because
they become participants in the glory of their Creator. But those who appear heavy with
sins in the strict examination are submerged like lead in the very deep water; because by
the merit of their crimes they fall into the abyss of grievous punishment. Yet, both lead
and gold have the measure of a talent; because both in condemning the wicked and in saving
and crowning the elect, the judgment of our Creator is just. Look, and make according to
the pattern that was shown to you on the mountain. The mystery of this commandment is very
easily evident from those things which were explained above. For an example of the
lampstand that Moses would make was shown to him on the mountain; because in the height of
intimate contemplation he clearly learned the manifold sacraments of Christ and the
Church; however, he did not want to openly declare these to the people whom he was
teaching, but rather typified them through the figure and work of the lampstand and its
vessels, until the Lord and our Redeemer Himself would come in the flesh, who would reveal
the inner sense of that figure to His Church by giving the grace of the Holy Spirit: so
that by dying on the cross He tore the veil of the temple, and revealed the secrets of the
holy places that had been covered; and after the resurrection, appearing to his disciples,
He opened their minds, so that with the eyes of their minds spiritually revealed, they
might perceive these and other secrets of the Scriptures. But every scribe instructed in
the kingdom of heaven is also commanded diligently to follow and to teach others those
things which he has learned in the holy writings about the catholic faith or holy action,
what else is he enjoined to do but to look and make according to the pattern that was
shown to him on the mountain?

For he diligently looks at the shown pattern, and returning to the lower things, he makes
it, when he carefully examines with a devoted heart those things which through the
sublimity of the divine word he understands to be believed or acted upon within: and he
always shows to his hearers the pattern of these things both by the execution of righteous
work and by the word of salutary doctrine; who lives and reigns with the Father and the
Son together with the Holy Spirit, forever and ever. Amen.

BOOK II

CHAPTER 2.1

Description of the tabernacle and the temple. The tabernacle will indeed be made thus. The
tabernacle made by Moses in the wilderness, just as the temple which Solomon made in
Jerusalem, signifies the state of the holy universal Church, which partly already reigns
with the Lord in the heavens, and partly, in this present life still, with its departing
and succeeding members, is a pilgrim away from the Lord. Indeed, in the construction of
each house, this is usually the principal distinction of the figures: that the tabernacle
designates the present building of the Church, where daily it is exercised in labors, and
the temple signifies the future rest, which is completed by the daily reception of souls
departing hence after their labors. For Moses made the tabernacle with the people of God
while they were still in the way, going to the promised land; Solomon, however, built the
temple when he had gained possession of the promised land and the kingdom in it. Moses
made the tabernacle in the wilderness, Solomon made the temple in Jerusalem, which means
'vision of peace'; for here indeed the Church is built in the labor and affliction of the
passing life, in thirst and hunger for the perpetual kingdom; but there it is consummated
in the vision and perception of true peace.

Hence it was well said in the construction of the temple that the hammer and axe and all
iron tools were not heard in it when it was being built, with all the stones and woods
prepared outside Jerusalem, and properly fitted into their positions: which there most
easily and undoubtedly were each returned to its place, either with cement or nails;
because in the peace of supreme blessedness there is no need for our faith to be tested by
tribulations, or for our life to be proved, but what was chastened here in the present age
and fitted regularly for the heavenly seats, there with the glue and bonds of mutual
charity, so that it cannot be dissolved perpetually, must be joined together in the sight
of its Creator and King. For when the heart and soul of the multitude of believers become
one in this life, and all things are common to them, what are they but the living stones
squared into the building of the future house of the Lord, which, being transferred from
here and there, without any laborious delay, are inserted into their proper places, and
joined to each other by the bond of divine and their own love? Moreover, the figure of
each sanctuary can be generally distinguished thus. The work of the tabernacle signifies
the time of the synagogue, that is, the ancient people of God: but the work of the temple
signifies the Church, that is, that multitude of the elect, which came to life after the
Lord's incarnation:

for Moses completed the tabernacle with only the Hebrew people, but Solomon perfected the
temple with the gathered multitude of proselytes, also being assisted by the king of Tyre
with his artisans, who were neither Jews by nature nor profession. For it is evident that
in the former people of God, their teachers were presided over only from among their own
race; but as for the Church, its first governors were indeed from the Hebrews: but soon,
as it grew and expanded throughout the world, its builders rose also from the Gentiles, so
that even the evangelist Luke, and Timothy and Titus, apostolic men from the calling of
the Gentiles, came to its leadership. But if we inspect each detail more diligently, the
construction of each house mystically describes the state of the entire present Church,
which from the beginning of worldly condition to the last one who is to be born at the end
of the age, always continues to be built: and it also wonderfully depicts the glory of
future life, which it now partly enjoys, but after the end of this age, will enjoy
eternally in all its members, with the truth of the figures marvelously represented.

Therefore, as we are about to say something about the tabernacle, with the Lord's help,
invoking Him first with humble prayer, we beseech that the eyes of our heart may be
revealed, so that we might be able to consider the wonders of His law, and understand that
the adornment of pernicious metals and garments is recommended to us as the decoration of
morals, shining with faith and devotion. For surely otherwise that apostolic word cannot
apply to us, where he says: "For you are the temple of the living God" (II Cor. VI), as
God says: "For I will dwell in them, and walk among them" (Levit. XXVI). And what John
heard, a great voice from the throne saying: "Behold, the tabernacle of God is with men,
and He will dwell with them" (Apoc. XXI), unless we imitate the ornamentation of the
material tabernacle or temple with the religious adornment of the cleanliness of heart and
body of the world. But before we discuss the spiritual sense, let us first briefly look at
the material text of the letter itself. The tabernacle was a house consecrated to the
Lord, having thirty cubits in length, ten cubits in width, and equally ten cubits in
height, having a roof level through the whole, as is the custom in Egypt and Palestine to
build houses. Its three walls, southern, northern, and western, were compacted of wooden
boards, gilded on both sides.

Furthermore, for the eastern part, there was one bar, where the entrance was, which
extended through the middle of the boards from corner to corner, that is from the top end
of one wall to the top of the other wall. On it rested the curtains of the tabernacle and
the roof, where also a tent was suspended by five columns. The house, moreover, was
covered all around and above with curtains woven in wonderful variety, which was properly
called the tabernacle. This was also covered all around with curtains of goat's hair,
reaching down to the ground. There was also another covering on the roof made of ram skins
dyed red. Again, above this, there was another covering of hyacinth-dyed skins. There was
also a veil embroidered with variegated work, hanging on four columns, which divided the
sanctuary and the holy of holies: within which was placed the Ark of the Covenant, and in
front of the Ark outside the veil was the altar of incense. Likewise, in the middle of the
sanctuary itself was a lampstand on the south side. The table stood on the north side; the
altar of burnt offering outside before the entrance of the sanctuary; the bronze basin
between this altar and the tabernacle. And around all of this was the court of the
tabernacle, having a length of one hundred cubits and a width of fifty cubits.

Therefore, for the sake of elucidation, we briefly introduce these matters, so that
through these words of history we might be able to reach a deeper and clearer
understanding of the allegorical sense. When the Lord had taken Moses to Himself on Mount
Sinai for forty days and forty nights, and was delivering the ceremonies of the law and
the manner of living, He said among other things:

CHAPTER 2.2

The Ten Curtains (Exodus XXVI). But you shall make the Tabernacle, etc. The Tabernacle of
the Lord is made from curtains varied in different colors; because the holy universal
Church is built from many chosen persons, from many Churches throughout the world, and
from various flowers of virtues. All its perfection is contained in the number ten;
because the Church throughout the world, spread among different nations, tribes, peoples,
and languages, subsists wholly in the love of God and neighbor alone, which is encompassed
by the Decalogue of the law. Nor can anyone otherwise truthfully reach the members of the
Church unless he has learned to love with a whole heart both Him by whom the Church is
built, and those in whom the Church is built; that is, God and His chosen ones. The
various decorative colors with which these curtains are distinguished are the grace of
various virtues, by which the holy Church, composed by marvelous and entirely heavenly
craftsmanship, shines in the sight of its Creator: with this variety, and as it were with
embroidered work, blessed Peter endeavored to build the Tabernacle of God when he said:
"As each one has received a gift, minister it to one another, as good stewards of the
manifold grace of God" (1 Peter 4). Paul saw this present in the curtains of the
Tabernacle, that is, in the minds of the faithful, when he says:

"To one is given the word of wisdom through the Spirit, to another the word of knowledge
through the same Spirit" (1 Corinthians 12), and the rest of that passage. And indeed the
fine linen, which is mentioned first, because it designates the ornament of virtues, John
testifies in the Apocalypse, saying: "For the marriage of the Lamb has come, and His wife
has made herself ready, and to her it was granted to be arrayed in fine linen, clean and
bright" (Revelation 19): for the fine linen is the righteous acts of the saints. Solomon
speaks of the same wife of the Lamb, that is, the Church of Christ: "She makes coverings
for herself; her clothing is fine linen and purple" (Proverbs 31). However, John, in
expounding the figure of one color, suggests that the others also should be interpreted
figuratively. Therefore, the fine linen, which indeed comes forth from the earth, but
extracted from the earth, through long process of drying, beating, purifying, scalding,
and spinning, is accustomed to lose its grassy hue and to take on a bright white color,
represents bodies adorned with the beauty of chastity: who, born indeed of the allurements
of the flesh, through great labor of continence, as it were, sweat out the native
moisture, and attain to the decoration of purity worthy of God by diligent fasting and
watchings, prayers and readings, patience and humility. About them, the apostolic words
might rightly be said:

"Or do you not know that your bodies are temples of the Holy Spirit, who is in you" (1
Corinthians 6)? This fine linen is twisted into the curtains of the Tabernacle; because we
not only gird the loins of our flesh, but also, as Peter admonishes, the loins of our mind
in sobriety (1 Peter 1), so that we may restrain both the flesh from lascivious movements
and our heart from seductive thoughts. Hyacinth, because it imitates the appearance of the
air and the sky, signifies the minds of the same chosen ones, seeking heavenly things with
all hope and desire. The Apostle recommends to us the mystery of this color, saying: "If
you have been raised with Christ, seek those things which are above, where Christ is
sitting at the right hand of God" (Colossians 3). Purple, because it shows the color of
blood: and true purple is also dyed with the blood of sea snails, designates the devoted
hearts of those who can say with the Apostle: "For I am ready not only to be bound, but
also to die at Jerusalem for the name of the Lord Jesus" (Acts 21). And with the prophet
David: "For your sake we face death all day long; we are considered as sheep to be
slaughtered" (Psalm 44). Scarlet, because it has the appearance of fire, is rightly
compared to the most fervent love of the saints. Hence, some of them, who had conceived
this with the Lord present and accompanying them, said:

"Did not our heart burn within us while He talked with us on the road, and while He opened
the Scriptures to us" (Luke 24)? To whom, in contrast, it is said of the reprobate: "And
because iniquity will abound, the love of many will grow cold" (Matthew 24). This is dyed
as if twice, when it flames with love for God and neighbor, when we love Him with all our
heart, all our soul, all our strength, and love our neighbor as ourselves. Thus, in these
four colors of curtains, the four justifications of the chosen are expressed. In twisted
fine linen, the flesh maintaining chastity; in hyacinth, the mind desiring heavenly
things; in purple, the flesh subjected to passions; in twice-dyed scarlet, the mind
shining forth among passions with love for God and neighbor. The length of one curtain
will be, etc. In the length of the curtains, is represented the longsuffering patience of
the holy Church; in the width, the breadth of charity is expressed, which not only loves
God and neighbor, but also usually receives the enemy who hates it with open arms of its
sweetness, and commends its persecutors to the Lord on bended knees in prayer, saying:
Lord, do not hold this sin against them (Acts VII). Four cubits aptly represent this
breadth, because there are four books of the Gospels, in whose examples and words of our
Lord Redeemer, we are taught how this charity is to be maintained. Four virtues, in the
exercise of which the same charity is practiced, that is, temperance, fortitude, justice,
prudence, so that charity, uncorrupted in God, and whole, may be preserved, which is of
temperance; may not be broken by any hardships, which is of fortitude; may not serve any
other, which is of justice; may be vigilant in discerning things, so that deceit or
trickery may not gradually creep in, which is of prudence. But the length of the curtains
was twenty-eight cubits, which is a number that is four times seven, and the number seven,
because of the day of the sabbath, usually symbolizes the eternal rest of the saints.
Therefore, the length of the curtains is extended in four sets of seven cubits;

because through faith and the keeping of the evangelical doctrine, and through the
exercises of the spiritual virtues we have spoken of, the longsuffering patience of the
holy Church tends to eternal rest. There is also another mystery in the number twenty-
eight, equally pertaining to the number seven. For if you are willing to count all the
numbers from one to seven in full order, you will complete twenty-eight; for one, and two,
and three, and four, and five, and six, and seven, make twenty-eight. Because, therefore,
in the parts of the number seven, the number twenty-eight is found, rightly the length of
the curtains is contained therein, because the faith and patience of the saints,
distinguished by the variety of virtues, in all things which it does or suffers, expects
not the glory of human favor, but the happiness of heavenly rest. Hence it is that a psalm
of this number is titled in the completion of the tabernacle, which is understood to be
sung entirely about the perfection of the holy Church, especially in what is said in it:
Worship the Lord in His holy court. And again: And in His temple, all shall say glory
(Psalm XXVIII). For appropriately, psalm twenty-eight is inscribed about the completion of
the tabernacle; because indeed in this is the perfection of the Church, which is a pilgrim
in this world, that through faith and good works, it tends to the rest of the world to
come. And properly it follows:

All the tents shall be made of one measure. For although the curtains differed from each
other by varying embroidery, they were all of the same measure in length and breadth. This
is because the chosen ones, though they possess differing gifts according to the grace
given to them, have one Lord, one faith, one baptism, one God and Father of all. Five
curtains are to be joined to each other, etc. Josephus (Antiq. III, 6) narrates that the
tablets of the Covenant were inscribed with the Decalogue so that each tablet contained
five words. Therefore, it is fitting that the ten curtains, which when joined together
completed the beauty of the tabernacle, were divided in due time so that five remained
together on each side. By observing this, the ministers of the holy places and the people
of God would be reminded of the law that must always be observed, which, though contained
in ten words on two tablets, was divided into five on each tablet.

Indeed, concerning this interpretation, we can also speak of the number of the curtains as
twice five, noting that the followers of God signified in either testament. The first
five, which protected or constituted the front and foremost part of the tabernacle,
represented the type of the ancient people of God, who fulfilled the precepts of the law
in the sacrament of circumcision, sacrifices, and diverse observances of the ceremonies
according to the letter. The latter five curtains, which covered or even constituted the
rear of the tabernacle, designated us, who after the coming of the Lord in the flesh, keep
the books and sacraments of the law spiritually, as He revealed and granted. And indeed
all the curtains were of one workmanship, depicted with the same colors, yet five were
mutually joined; because all the worshipers of both testaments believed in one and the
same God, served with the works of one and the same piety and chastity, but each people
performed their distinct parts in the celebration of the sacraments. For the sacrament of
the Lord’s passion, by which we are both redeemed, was celebrated by them in the flesh and
blood of the victims, and by us in the offering of bread and wine: they believed and
confessed the future birth of the Lord in the flesh, His preaching, operation of miracles,
temptation, passion, burial, resurrection, ascension, coming of the Holy Spirit, faith of
the Gentiles, whereas we believe and confess all these things now accomplished and no
longer to be done.

Nevertheless, at the time when the tabernacle was being erected, all the curtains were
joined together; because the whole beauty of the Catholic Church extends from the
beginning to the end of the age, surely the connection of the ten curtains, as one, adorns
the tabernacle of the Lord. Loops of hyacinth on the sides and tops, etc. We have said
that hyacinth, because it is of a sky-like color, is suitable to signify heavenly goods.
Therefore, curtains are connected with each other by loops of hyacinth when the sole hope
of heavenly beatitude unites all the hearts of the elect around the world in one and the
same devotion. These loops are aptly called as such, because they were to be placed not
only on the sides of the curtains, but also on the tops, that is, at the extreme ends of
the corners. For the life and operation of the saints are directed towards perfection by
the straight path of common intention, but also the very beginning of good conversation,
which is carried out through the confession of faith and the reception of heavenly
sacraments, is not diverse from one another, but all are equally and indissolubly
connected by the grace of truth. Also, we all share the common certainty of the end of
temporal life with the same hope, when we close our eyes in death in such a way that,
having first received the viaticum of the heavenly mystery, we quickly trust that we will
be found in true life and remain in it forever.

This passage fits what is commanded of the children of Israel in the Book of Numbers, that
they should make fringes for themselves on the corners of their garments, placing on them
ribbons of hyacinth. Indeed, the children of Israel have fringes and ribbons of hyacinth
on the corners of their garments when the elect, and those who desire to see God, work to
clothe themselves in acts of justice in such a way that they do not place the end of these
actions in the praise of mortals, lest it should be said of them, "They have received
their reward" (Matthew VI): but rather they seek in them the judgment and eternal rewards
of the heavenly ruler. Hence, it is immediately added in the book by way of explanation:
"When they see them, they shall remember all the commandments of the Lord, not following
their own thoughts and eyes, which lead them to unchastity through various things." We
should also use these words in the explanation of loops of hyacinth, so that we say that
curtains are joined by such loops so that the children of Israel, having these things
before their eyes, were reminded of heavenly commandments, and we, now reading these
things, may remember that we, living this life as children of eternal promise, are
separated from each other by times and places: but in heaven, there is a homeland that
will unite its citizens, gathered from the four winds of heaven, in an indivisible society
forever.

It will have fifty loops on each curtain, etc. We read in the law that the fiftieth year
is called the jubilee (Leviticus 25), which means a time of release or initiation, in
which all people were to rest from all the labor of the land, and all debts were to be
forgiven. And in the New Testament, we know that the grace of the Holy Spirit came upon
the apostles on Pentecost, that is, the fiftieth day after the resurrection of the Lord
(Acts 2), and consecrated the beginning of the nascent Church by His coming. From this, it
is evident that this number can rightly symbolize either the grace of the Holy Spirit or
the joy of future blessedness, to which one is brought through the gift of the same
Spirit, and in whose reception alone one truly rests and rejoices. And fittingly, the
curtains had fifty loops by which they were fastened to one another; for it is only by the
gift of the Holy Spirit that the elect are joined together in the bond of peace, which is
the bond of perfection: not from any other hope but the future hope and memory of the
society and peace which makes the servants of Christ, separated by times or places in this
life, to be harmonized together with piety. It is also well said that the curtains had
loops on each side, so that each curtain would embrace the curtains next to it on each
side as if with outstretched arms embracing from here and there.

For it is indeed necessary that all the faithful, both those who preceded us in Christ and
those who followed, be embraced with the outstretched arms of sincere piety; and those who
taught us in Christ, and those whom we ourselves taught by Christ's granting, we should
all venerate with one affect in Christ. For in this way, we must hasten to see the face of
our Creator by living rightly, so that we do not abandon our fellow traveler but strive to
reach together before the sight of the divine glory: for the individual curtains were so
directed by the support of the boards towards the heights, so shined within the heights
with the varied flowers of their own embroidery, that they did not abandon the curtains
that were raised with them to the heights or shone while placed on high: just as we ought
to help our fellow faithful progressing with us in the service of God, with admonishments
and examples, and in whatever virtue we have been able to advance, we should similarly
treat our companions in the same virtue with worthy veneration. Therefore, loop meets with
loop so that one might be fit to the other when the just are bound to each other with a
mutual and equal quality of virtues.

You shall make fifty golden rings, etc. This passage is explained more fully in the
subsequent sections where it states: And he cast fifty golden rings to fasten the
curtains’ loops, so that one tabernacle would be made. Therefore, the number fifty
signifies the true governance in the Holy Spirit; and because a circle appears to have
neither a beginning nor an end, and gold is more precious than other metals due to its
brightness. What is expressed by the fifty golden circles, if not the perpetual brightness
and shining eternity of the highest tranquility? And the rings grip the loops of the
curtains so that one tabernacle is made from all, when the glory of the heavenly kingdom
thus infuses pure minds of the faithful, that with such a glue of saving inspiration, one
Church of Christ is made perfect from both peoples, rather from all the elect.

CHAPTER 2.3

Eleven Cloths of Goat Hair and Eleven Cloths of Cilicia, etc. This passage is repeated in
the following: "And he made eleven cloths of goat hair to cover the roof of the
tabernacle. Thus, the cloths by which the tabernacle is covered represent the leaders of
the holy Church, through whose diligence and labor the dignity of the same Church is
protected and continually fortified with care, lest, evidently, the life and faith of the
elect be corrupted by heretical seduction, defiled by the wickedness of false Catholics,
tainted by the filth of tempting vices, or drawn to sorrow by the lack of temporal
supports. The more they diligently gird themselves to sustain or repel the assaults of
incoming temptations, the greater freedom they grant the subjects in serving the Lord, and
they provide the appearance of shining within, like curtains, while they endure the storms
of afflictions outside, like cloths. It is right that these cloths are also mentioned as
cilicia made from goat hairs, and that there are eleven of them; because indeed, holy
preachers, the higher they are in merit, the humbler they ought to be in spirit, according
to the wise man’s saying: "The greater you are, humble yourself in all things" (Eccle.
III). Eleven, indeed, surpasses ten but does not reach twelve, that is, the apostolic
number, and signifies transgression of the Decalogue law. And in the eleventh psalm, the
prophet laments that the holy ones have failed and the sons of men have exchanged truths
for vanities and deceits, saying:

"Save me, O Lord, for the holy one has failed," etc., subtly indicating with this number
that such men of double tongue and heart neither keep the legal precepts of the Decalogue
nor can receive the apostolic grace of the Gospel. Cilicia, furthermore, is the garb of
penitents, as testified by the psalmist, who says: "But when they were troublesome to me,
I clothed myself with cilicium" (Psal. XXXIV), that is, I assumed the habit of penance and
humility, with which either I would calmly endure the wrath of my persecutors more lightly
or even mitigate it. For if goats, or their hairs or skins, always represented the stench
of sinners and not at times the humility of penitents, the animal itself would not be
counted among the clean, nor would it be said in praise of the spouse: "Your hair is like
a flock of goats" (Cant. IV). Thus, the cloths, which hint at holy preachers, are both
cilicia and eleven; because the more earnestly they purify hearts by faith, the more they
discover in which to blame themselves. Hence, they humbly confess: "For in many things, we
all offend" (James III): and "If we say that we have no sin, we deceive ourselves, and the
truth is not in us" (1 John II). However, the following words mystically declare the
perfection of their hearts, by saying:

The length of one covering shall be, etc. Behold, here you have the number ten, not
eleven, in length, and this multiplied by three: which plainly suggests the virtue of
those who complete the decalogue of the law in the faith of the Holy Trinity, which
operates through love: with which indeed in this life no higher perfection can be
attained. You also have the width of four cubits, which signifies the breadth of sincere
charity, that is, the one that is both commended and given to us in the Gospel through
Jesus Christ. Therefore, the coverings of the tabernacle cover the roof, and these are
made of the hair of goats, but having thirty cubits in length and four in width; because
those highest preachers who protect the life of the faithful by their exhortations,
intercessions, daily care, vigils, fasts, and their own nakedness, humbly admit themselves
to be sinners in contemplation of the supreme purity. Nonetheless, as far as the measure
of human perfection reaches, they appear pure and exalted among men of the world.

The measurement of all coverings will be equal, etc. There will be one measurement of all
coverings because, undoubtedly, there is one faith in which the entire Church is saved,
and one and the same eternal life to which it hastens. Hence, those who entered to work at
different times in the vineyard of the Lord are all rewarded with one denarius. Thus, the
division of coverings into five and six can be understood as we have explained above
regarding the divisions of curtains; namely, that they designate the teachers of both
Testaments. For five coverings are aptly compared to the ancient teachers of the people of
God; either because they preached only the sacraments of the Mosaic law, although they
also preached the mysteries of evangelical truth, or because they lived in the five ages
of the world. The doctors of the New Testament can be taken from the six coverings without
inconvenience; because they spiritually comprehend all that divine Scripture records as
done or spoken in the six ages of the world to aid and exemplify their preaching; because
they openly proclaim to their listeners that the Lord's passion, through which the world
was redeemed on the sixth day, is to be believed and confessed, and they testify that they
can be saved only through this sacrament. Therefore, it is rightly commanded that the
sixth covering be doubled at the front of the roof, for the confession and imitation of
the same Lord's passion.

For it is not enough for believers to be baptized and consecrated only in the confession
of the Lord's death and resurrection if each baptized person does not also strive, as much
as possible, to live continually in the likeness of the Lord's death, and by suffering for
Him, to be assimilated to Him, so that they may also deserve to be partakers in His
resurrection. According to the letter, he calls the front of the roof the entrance of the
tabernacle: where, as we briefly said above, it is commanded to place not boards, but
pillars and a beam stretched from the corner of the boards to the corner; and therefore,
as far as the form of the work itself is concerned, a doubled covering was more necessary
there, where the solid firmness of the wall was absent. But mystically, the sixth covering
is doubled at the front of the roof when all who enter the holy Church are initiated in
the faith and sacraments of the Lord's passion, understanding that they must always live
by imitating it as well. For in the entrance of the sanctuary, the sixth covering is, as
it were, doubled for us when we are consecrated by the sacraments of the Lord’s passion
and instructed by His examples. Thus Peter speaks of the reception of the sacraments: "He
has regenerated us into a living hope, according to His great mercy, through the
resurrection of Jesus Christ from the dead" (1 Peter 1). He speaks of the imitation of the
passions:

"Since Christ has suffered in the flesh, arm yourselves also with the same resolve" (1
Peter 4). Make fifty loops along the edge of one curtain, etc. These, as we explained
above concerning the curtains, can also be understood here; namely, that the remembrance
of the heavenly rest, which is usually expressed by the number fifty, unites the hearts of
the saints with the bond of peace. Or, if it pleases you to hear something new, since the
coarse woolen cloths designate the humility of eminent men; because they desire more to
remember their own sins than to boast of their virtues, they are more affected by the
virtues they have not yet attained than by those they have already achieved. The number
fifty of the loops or clasps can signify the humility of their compunction. For the
fiftieth psalm is the psalm of repentance. And rightly so; because the gift of repentance
is granted only by the generous giving of the Holy Spirit, the gift of forgiveness to the
repentant is bestowed only by the action of that same grace of the Holy Spirit. And
fittingly, the fifty loops or clasps join the curtains together; because no virtue bonds
faithfully into the unity of charity more than humility. For the more one perceives
oneself to be weak, the more earnestly one seeks the help of a neighbor to be
strengthened. And rightly so, the clasps are made of bronze; because it is known that this
metal is very vocal, for indeed the humble conscience of the just has a great voice before
God. Hence, that Davidic poor man, when he was troubled, did not shout in the ears of men
but poured out his prayer in the presence of the Lord: "Lord, hear my prayer," he says,
"and let my cry come to you" (Psalm 101).

What remains in the coverings prepared for the roof, etc. In order that these things may
be fully understood, it is necessary to discuss more broadly the entire arrangement of the
tabernacle itself. We have said that the walls of the tabernacle, which consisted of
boards and columns, had a length of thirty cubits, a width of ten, and a height similarly
of ten. Therefore, if anyone wished to encircle the house in width with a cord, for
example, from the base of one board on the southern side, to the base of the board
opposite on the northern side, it is evident that the same cord would need to be thirty
cubits in length, that is, having ten cubits of upward stretch on the southern wall, ten
others straight across between the walls, and ten more of downward stretch on the northern
wall. Similarly, if you wanted to extend the cord along the length of the house, from the
bases of the columns upwards, and along the entire length of the house to the western
wall, and then down to its bases, the cord will have fifty cubits in length, namely, ten
cubits of upward stretch beside the columns, thirty cubits straight along the length of
the house, and another ten cubits of downward stretch beside the boards of the western
wall. Therefore, with these things considered, look at the measurements of the curtains
with which the house was to be covered, and how they could match the aforementioned
measurements.

There were ten curtains, each having a length of twenty-eight cubits and a width of four,
which, when joined together and set as one, filled the tabernacle with forty cubits in its
width. So, hang the curtains, each having a length of twenty-eight cubits, and place them
in the house whose transverse measure is thirty cubits, and you will see that the curtains
will have ten cubits in equivalence between the walls; however, in the ascent or descent
beside the walls, they will have nine cubits. Thus, it happens that the tops of the
curtains cannot touch the ground but will be one cubit higher than the ground. Likewise,
you will see that the curtains have thirty cubits in equivalence along the length of the
house; but in the ascent or descent beside the eastern and western sides of the house,
they have five cubits. Therefore, the same lateral top of the curtains does not reach the
ground, but is five cubits higher than the ground. Hence, it is necessary that those five
cubits of the curtains, which remain with the ceased walls, be brought together on the
eastern and western sides, and joined mutually, so that the curtains cover the house all
around, except for one cubit near the ground. This about the curtains. Furthermore, the
coverings had thirty cubits in length and four in width; and because they were eleven
conjoined along their sides, they filled forty-four cubits. Therefore, place these also in
the house:

and since the length of the coverings matches the cord by which you measure the house
transversely, it happens that their tops reach the ground. For they will have ten cubits
in equivalence between the walls, and also ten cubits in both ascent and descent on each
side. And this is what the Scripture says, that one cubit would hang on one side and the
other on the other, which is more and protects both sides of the tabernacle in the length
of the coverings. For the tabernacle properly calls the very making or conjunction of the
curtains, which the coverings extended by one cubit from the southern side of the house,
and the other from the northern. Hence, they reached the ground, because these had thirty
cubits in length, while those had two less. Again, the measure of the coverings along the
length of the house was extended to forty-four cubits, having thirty cubits in
equivalence, from the front of the house to the top of the boards on the western side, and
seven cubits hanging from the front of the house, and similarly seven hanging on the
western side. And so it was that the length of the goats' hair curtains on the western
side exceeded the measurement of the inner curtains by two cubits; for indeed the curtains
coming from above, as we have mentioned before, covered five cubits of that western wall,
and left three cubits untouched. And this is what is now said:

"And the surplus that remaineth in the curtains prepared for the roof, that is, one
curtain, with which thou shalt cover the back part of the tabernacle. For half of the
curtain, in width it is two cubits, with which namely the back part of the tabernacle was
covered, that is, the curtains which were properly called the tabernacle, because, as we
have said, the last curtain extending two cubits downward passed beyond them. Similarly,
the curtains coming from above covered only seven cubits of the western wall: however, the
remaining three cubits, which were left bare, did not suffer the injuries of the weather
to the ground; but the seven-cubit curtains drawn together from each side, which remained
beyond the walls, firmly covered the back of the house down to the ground. Nor could these
only reach each other and, like the curtains, touch in the middle of the wall; but because
they were of seven cubits, they exceeded the middle of the wall by two cubits on each side
and were joined together by overlapping each other: which we think should be understood in
exactly the same way on the eastern part of the house, and therefore it was previously
commanded that the sixth curtain be folded at the front of the roof. We have endeavored to
explain this very difficult matter briefly, as we seemed to have understood it, being
ready to learn more correct things about it, if anyone wills to teach us. In all these
things, however, the clear sense of allegory is evident.

For the goats' hair curtains protected the linen curtains, both from above and below and
on every side: and so that those within might shine freely with their beauty, these kept
them immune from all external injuries of storms, rains, and heat: for indeed the perfect
ones of the holy Church's purpose are diligent in circumspectly watching over the life of
the faithful committed to them, so that they may lack neither the supports of the flesh
nor the aids of the spiritual life. And let the doctrines of heretics and the bad examples
of the immoral Catholics be kept away. Let the saving doctrine be present, by which
strengthened, they may be able both wisely to repel the words of those who teach evil and
patiently to endure the deeds of those who inflict evil upon them. Let their heavenly life
be present, by which confirmed, they may use their tongues silently as if always by living
reading. For the goats' hair curtains ward off rains, resist storms, prevent the heat of
the sun, and strongly drive away all external adversities, so that the beauty of the
curtains inside remains unblemished: when Augustine neutralizes all that could disturb the
faith, the poison of heretics: when Gregory explains the temptations of the ancient enemy
that attack good morals: when Cyprian strengthens the weak with pious exhortations lest
they falter in martyrdom:

when other venerable bishops and teachers keep at bay the temptations that could disturb
the Church, and with diligent investigation foresee whatever contributes to their
salvation, so that everywhere the religious conduct of the faithful may be safe, freely
studying virtues with a pure heart, and shining with outstanding deeds in the sight of
their Creator, and may also be able to focus the eye of their mind on His contemplation.
Truly, because among the holy preachers those are worthy of the greatest honor, who,
besides serving in the office of preaching and governance of people, also shed their blood
for Christ, it is rightly added:

CHAPTER 2.4

The third and fourth covering of skins. You shall make another covering for the tabernacle
of rams' skins, etc. The holy doctors are sometimes accustomed to be referred to by the
name of rams, because they are the leaders of the Lord's flocks. Hence beautifully the
Psalmist says: Offer to the Lord, he says, sons of God, offer to the Lord the sons of rams
(Psalm 127). Which is to say openly: Offer to the Lord, O angels of God, to whom the care
of this office is delegated: offer to the Lord in heaven the spirits of the faithful, who
by the imitation of life and faith have merited to become sons of the blessed apostles.
Hence it is that the sixth station of the people of God, having set out from Egypt, is
called Elim, which means rams, in which were twelve fountains of water and seventy palm
trees: so that both by name and appearance it bore the figure of the apostles and
apostolic men. The rams' skins are dyed red for covering the roof of the tabernacle, when
the apostles, or apostolic men, do not cease to persist in the word of teaching even to
the passion of martyrdom: so that they may more safely protect those subjected to the
dangers of impending temptations, while they themselves do not flee from suffering
persecution for righteousness even unto death.

The tabernacle of the Lord is covered with rams' skins dyed red, and defended from the
injury of tempests, when holy preachers strengthen the hearts of the weak by the example
of their passion and patience, lest they fail in the pressures of tribulations. And as
among the chief members of Christ and the Church, sacred virginity holds a prominent
place, it is fitting that after the varied beauty of the curtains, after the protections
of the saints' covers, after the red-dyed rams' skins, there is still added another
covering of hyacinth skins. For hyacinth is of heavenly color: and the skin of a dead
animal is a portion and sign. And what is signified by the hyacinth skins, unless the
virtue of those who, having mortified all the enticements of carnal lust, live a heavenly
life on earth, and, placed among men, imitate angelic purity: and that which in the future
time of immortality is promised to all the elect, because they neither marry nor are given
in marriage, but are like the angels of God (Matt. 22), they strive to anticipate even
while retaining mortal flesh? Hence, rightly, such great virtue receives a great reward,
for it is declared by the prophet: Thus says the Lord to the eunuchs who keep my sabbaths,
and choose what I delight in, and hold fast my covenant; I will give them in my house and
within my walls a place and a name better than sons and daughters:

I will give them an everlasting name which shall not be cut off (Isa. 50). Of which place
and name, the evangelist John, who was one of themselves, reports hearing them singing a
new song before the throne of God (Rev. 14), which no one else could sing. And immediately
he adds: These are those who have not defiled themselves with women, for they are virgins:
these are they who follow the Lamb wherever He goes. Therefore, the hyacinth skins,
rightly, hold the highest place in the house of God, and the heavenly color has chosen a
seat closest to heaven, so that choirs of virgins, following the Lamb with special
closeness of soul and body, and singing hymns of praise to Him, may be designated. Well,
indeed, it is said of the curtains and coverings that even though placed high up, they
would hang down to the ground, even though the curtains could not reach all the way to the
ground. The columns and boards of the tabernacle, even though erected high, had bases
placed on the ground on which they stood. But of the red-dyed and hyacinth skins, it is
said that they cover the roof above, but it is not added that they would be turned down to
the ground; because other types of virtue seem to have something in common with those who
are still held on the earth:

but the contest of martyrdom, and the honor of virginity dedicated to God, as if suspended
from the lowest and earthly things, are specially demonstrated to be connected with the
citizens of heaven. For the martyr, placed in torments, intends nothing else with his
whole mind than to quickly leave behind all things that are in this world, and the world
itself, and, freed from all pains, to come to see the Creator of the world, and to possess
the joys that are beyond the world. And celibates, while they transcend the common law of
human kind, which said: Be fruitful and multiply, and fill the earth, with a view to a
greater reward, rightly choose for themselves a seat higher than other faithful, indeed
higher than the world itself, and thus live in the Church so that they surpass the social
conversation of the Church by the honor of their more sublime merit. Hence rightly John
writes of such: That these were purchased from among men, firstfruits to God and to the
Lamb (Rev. 14). Rightly such are called in the Latin language either virgins, as
distinguished by virtue; or celibates, as blessed with heavenly life, that is, imitating
the life of the citizens of Heaven on earth.

CHAPTER 2.5

The boards of the tabernacle. You shall make standing boards for the tabernacle, etc.
Shittim wood, from which the tabernacle was made, is of a nature exceptionally resistant
to decay, of notable whiteness and lightness, and differing only in size from white thorn
wood. Hence Jerome sometimes in the Book of Hebrew Names, but also in other works,
interpreted shittim simply as thorns. For example, Abel shittim, mourning of thorns.
However, this kind of wood is not easily found except in the deserts of Arabia, where the
tabernacle was built. Therefore, Greek or Latin translators could not assign it any other
name than the Hebrew one, since they had no knowledge of it; though some, trying to
express its nature, translated it as incorruptible wood. The boards of the tabernacle thus
designate the apostles and their successors, through whose preaching the Church was spread
throughout the world. For the width of the boards represents the expansion of faith and
sacraments, which before lay hidden in one Israelite people; but by their ministry, it
reached the fullness of the entire world. Although, correctly, the width of the boards can
also be understood to mean the widening of the hearts of the saints, by which they are
elevated to despise the world and long for heavenly things, through which they joyfully
love not only friends in God but also enemies for God's sake. Finally, let us see one of
the boards of the tabernacle, namely the Apostle Paul, how he indicates that he is
expanded in both ways.

He speaks of internal, that is, heart's widening: Our mouth is open to you, O Corinthians,
our heart is enlarged; you are not restrained in us, but you are restrained in your own
bowels. As a response to this, widen yourselves also (2 Cor. 6). He also speaks of the
expansion by which he used to serve the progress of the tabernacle, that is, the holy
Church: So that from Jerusalem round about as far as Illyricum I have fulfilled the gospel
of Christ (Rom. 15). Such boards were made from shittim wood, that is, of thorns. Indeed,
thorns according to the Lord's word are the cares of this world, deceitful riches, and
pleasures (Matt. 13, Mark 4). But the pricks of sins are also fittingly compared to
thorns. Therefore, it is written: Thorns grow in the hands of the drunkard (Prov. 26),
that is, sins are in the works of the foolish. Because holy preachers strove to purge
themselves from the pricks of vices and to strip away all worldly cares and pleasures, so
that they might be free-minded to expand in the love of God and neighbor, and to run to
preach the word far and wide; it is rightly said that the boards of the tabernacle are
made from wood of thorns: they are made from thorns, but from those which had entirely
shed all prickly thorns and shone with pure whiteness.

For even the saints, shining with virtues, though they themselves are conceived and born
in the sin of the first transgression, are also subject to that general condemnation said
to Adam when he sinned: The earth shall bring forth thorns and thistles for you (Gen. 3);
but by the grace of God through Jesus Christ, they are stripped of all pricks of sins and
are apt for the construction of His house by a worthy exercise of virtues. The individual
boards were ten cubits in length, etc. The length of the boards is height, which was ten
cubits; because the holy teachers tend towards perfection through the observance of the
Decalogue of the law; because they labor in Christ’s vineyard for the perception of the
daily denarii, that is, they insist on the intention of the word of doctrine, so that they
may restore the image of their Creator and King in themselves, which Adam lost by sinning,
with His blessing, so that they may rightly receive His name again by living rightly,
which they lost by sinning. For it was customary for the name and image of the king to be
contained in the denarius. Also, the fact that the denarius got its name from being
completed in ten coins appropriately fits the state of our future blessedness, which is
perfected in the true love of God and neighbor. For God is often represented by the number
three because of the Trinity, which He is, and man by the number seven; because the body
is made up of the four well-known elements. The soul, that is, the substance of the inner
man, is usually comprehended in Scripture by a threefold distinction. Hence, we are
commanded to love the Lord with all our heart, all our soul, and all our strength.
Therefore, it is fitting that the boards, by which the entire tabernacle is held upright
and standing, have ten cubits in height;

because the teachers and rulers of the holy Church serve God with the intention that they
may be worthy to see Him immortal and blessed in eternity with both soul and body;
constantly urging all their listeners to this end of life, both by word and work, and
striving as it were to lift them up. The fact that these boards had a width of a cubit and
a half, the full cubit represents the perfection of good works; the half cubit that
remains signifies the beginning of divine knowledge: because the righteous indeed in this
life can perfectly attend to almsgiving, devote themselves to prayers, discipline
themselves with fasting, and endeavor in other religious acts of this kind. Meanwhile, we
know God through faith, but we hope for full knowledge of Him in the future, as God
Himself and our Lord Jesus Christ says: "If you remain in my word, you are truly my
disciples, and you will know the truth" (John VIII). Again, to the Father He says: "And
this is eternal life, that they know you, the only true God, and Jesus Christ whom you
have sent" (John XVII). Hence, the Apostle also says: "For we know in part, and we
prophesy in part. Shall we labor in part for Christ, insist on the word of preaching in
part, serve in good works in part" (I Cor. XIII)? Therefore, the elect have a full cubit
of good works in this life;

but they have a cubit of blessed reward in part, insofar as they can anticipate with
heavenly desires the joys of an eternal kingdom and the presence of their Creator. They
will then be blessed by the completion of this cubit, when the word is fulfilled, which He
promised to all His chosen people in the end, saying: "I will deliver him and glorify him,
I will satisfy him with long life, and show him my salvation" (Psalm XC). On the sides of
the boards two tenons shall be made, etc. The tenons on the sides of the boards signify
the strength of humility in the minds of the just, through which they are joined together
in brotherly charity. For as each of them with a contrite and humbled heart prepares a
place in themselves for the love of their neighbors, and by the worthiness of piety and
devotion they present themselves to their brothers to be loved, just as all the boards of
the tabernacle are coupled together by the joint of the tenons. And indeed, when the
tabernacle is erected and the regular arrangement of the boards is orderly placed, the
figure of the tenon is not seen. However, the firmness of the stable wall shows how
greatly the boards are united to each other; because certainly, the humility of the hearts
of the saints, by which they are joined to each other, cannot be seen by men externally,
but what it works inside is plainly evident to everyone from the very peaceful state of
the holy Church. Through which a marvelous dispensation of divine grace is achieved, that
we, upon whom the ends of the ages have come, also love with sincere affection those who
were faithful at the beginning of the age, and we embrace them in the bosom of our love no
less than those who live with us in the present, and we also believe that we should be
received by them through the embrace of charity.

But that it is commanded that two tenons be made in each of the boards, that is, on both
sides of them, this can be understood figuratively in two ways, so that we preserve the
inviolate rights of charity towards our brothers both in prosperity and adversity,
proceeding with the armor of righteousness, following the example of the Apostle, from the
right and the left, and holding within our arms both the greater and the lesser, that is,
those who have preceded us in Christ and those who have followed, all of one and the same
love, we strive towards the heights of perfection. It follows:

CHAPTER 2.6

On the position of the boards of the tabernacle. There will be twenty boards on the south
side, etc. The length of the tabernacle is not specifically stated; but it is implied by
the fact that its walls were made of twenty boards, and these are said to have had a width
of one cubit and a half each. For twenty cubits and twenty half-cubits will make up a
total of thirty cubits, which Josephus also writes was the length of the tabernacle. And
this number fittingly encompasses the length of the tabernacle because there are three
virtues in which the perfection of the holy Church principally consists, namely faith,
hope, and charity: which are multiplied by ten to complete the number thirty, when good
works are joined to the virtues of the mind, which are contained in the Decalogue of the
law, so that no one might think that faith, hope, and love of God could suffice without
the execution of works. The fact that the number of boards is twenty also contains a great
mystery of the saints' perfection; for four fives make twenty. And since the Mosaic Law is
comprised in five books, and grace and truth of the New Testament in the four volumes of
the holy Gospel, it is fitting that the holy doctors are expressed by the number twenty;
for by a wonderful consensus of truth, they reveal and complete the secrets of the law
manifested in the Gospel, and declare that the sacraments of the Gospel were prefigured in
the law.

And while they teach that the Old Testament is elucidated in the New and made more
manifest in broader sense, and that the New is foreshadowed in the Old and pre-signified
by various revelations of types, they demonstrate that in the breadth of their discourse,
both the number of four multiplied by five and five multiplied by four are indicated. The
bases that supported the boards, however, are the words and books of the law and the
prophets, by which the apostles and evangelists proved that the things they wrote and
preached were true and divine. Hence it is often repeated in the Gospel: Then was
fulfilled that which was spoken by the prophet (Matthew 1), and: But all this was done
that the scriptures of the prophets might be fulfilled (Mark 14). And Peter, giving
testimony about the Lord, added: And we have the more sure word of prophecy, to which you
do well to take heed (2 Peter 1). Indeed, well are two bases placed under each board, to
show the consensus of prophetic testimony in all that the apostles said. Or certainly, two
bases are placed under each board at the two corners, so that, with the corners well
supported, the entire board can rightly and steadfastly stand; because the beginning and
end of all apostolic and evangelic discourse is prefigured in the prophetic writings.

The entire life of the apostles and their successors, from the beginning of faith to the
end of the present life, is found to be included in the mystical pages of the Old
Testament. Well too are these bases made of silver, on account of the brightness of the
heavenly word: For the words of the Lord are pure words, silver tried in a furnace of
earth, purified seven times, etc. (Psalm 12). On the second side also... there will be
twenty boards, etc. The southern side of the tabernacle, which faced the south, symbolizes
that ancient people of God, who, having long since received the light of legal knowledge,
used to burn with love for their Creator. But the second side, which faced the north,
represents the multitude of nations, which did not cease to lie in the darkness and cold
of unbelief until the time of the Lord’s incarnation. Of their calling, the Lord
beautifully speaks through the prophet: "I will say to the north, Give up, and to the
south, Do not withhold." Which is plainly to say: "I will say to the people of the nations
who have long been cold without faith, Give of your children, who will come to the faith
of my confession and love. I will also say to the Israelite people, who already enjoyed
the light of my knowledge, Do not withhold the nations from being received into the lot of
election. I will say to Cornelius and his household, Receive the faith and baptism of
Christ. I will say to the Jews, Do not compel the believers from the nations to be
circumcised, for those dedicated by the font of baptism, faith and confession of truth
suffice for salvation. Both sides had boards of the same number, measurements, and
workmanship; because it is indeed the same faith, hope, and charity preached to both
peoples by the apostles, both are called to the same promised kingdom of heaven, both
receive the general precept of the Savior: "Go into all the world and preach the Gospel to
every creature" (Mark 16), that is, to both the circumcised and the uncircumcised. Where
it is also added without any distinction: "He who believes and is baptized will be saved."

To the western side... six planks, etc. Josephus (Antiq. III, 7) writes about the
tabernacle that it had ten cubits of width; he also writes that the planks were lifted
four fingers from the ground. From this it seems to be understood that the bases of these
planks were made of such a height. He again says about the chapter we proposed, and about
the bars of the planks, thus: "Nine cubits of the posterior wall were made by six planks,
to which two other planks are joined, made of half a cubit, which they placed as corners
like the larger planks. Each plank had golden rings; prominent on the outer faces, fixed
like certain roots in order, facing each other around, and through them, gilded bars were
inserted, each having a size of five cubits, and they were for the joining of the planks,
and the head of each bar entered into the head of another bar, like in the manner of a
shell: and behind the walls positioned in length there was one row, going through all the
planks, by which both sides of the wall were held together, in joints made and inserted
together. This was so diligently done so that neither by winds it was moved, nor by
another cause the tabernacle was disturbed, but it was kept immovable in secure quiet.
This from the text of Josephus. But according to the sense of the allegory, the western
side, which receiving both walls, completes the building of the tabernacle;

rightly designates the completion of the whole holy universal Church, which is perfected
with the end of this world, up to which faith and correct operation of both peoples will
persevere, as if the length of the twin walls reaches. For it is not credible either that
before the time of the Lord's incarnation there were ever lacking those who believed from
the nations, or now, although heavily condemned for their unbelief, the people of the
Jews, there are some from them, though very few, who exiled among the Christians, come
daily to salvation by believing. If anyone dares to deny this, we should say what cannot
at all be denied, namely that spiritual teachers and interpreters of both Testaments, who,
according to the word of the Lord, bring forth from their treasure new and old, will
remain in the holy Church until the end of the age. And appropriately, the tabernacle is
completed on the western side, where the sun closes the day and all the stars usually set;
because of, namely, either the demise of each of the chosen, or the general end of the
whole age. For it is as if the sun sets for him, who from this temporal light through the
darkness of transitory death, migrates to the joys of light and eternal life.

Just as the sun of the entire Church sets in the west, so in truth it rises in the east
with passing darkness, when the life of this present world is ended at the coming of the
Lord, then the true morning of the world to come, the true day of eternity will appear to
the righteous. And because then, while the righteous reign with the Lord, the reprobate
perish forever; it is rightly said of this side of the tabernacle in the following, that
it looked toward the sea. The Red Sea is in this way represented, in which Pharaoh with
his army was submerged, and from which Israel was saved by the Lord, ascending to Mount
Sinai, where he built the tabernacle. Therefore, the western side of the tabernacle looks
to the sea, when the holy Church, crowned after the perfection of works, in Christ freely
gazes upon the vices or punishments of the impious, which He helped them avoid, as Isaiah
testifies, who says: "For as the new heavens and the new earth, which I am making, stand
before me says the Lord, so shall your descendants and your name stand. And shortly after:
"And they shall go out, and see the corpses of men who have rebelled against me. Their
worm shall not die, and their fire shall not be quenched" (Isa. 66).

Indeed, the waves of the deep, bitter and turbulent sea, can also symbolize the sins by
which the reprobate in this life are badly delighted and perish, and also the abyss of
future perdition, when in the last judgment they will be thrown into eternal fire with the
devil. Nor should it be overlooked that when the tabernacle was built on Mount Sinai, it
had the Red Sea to the west; but when it was brought into the promised land by Joshua and
placed in Shiloh, it had the Great Sea in the same direction. From this we can mystically
understand that the saints, serving the Lord in this life and making a tabernacle for Him
in their hearts, disdain with a fixed mind the haughty boast of the impious, just as
something soon to set; and in the future country placed with the Lord, they gaze upon
their perpetual punishment without any interruption of their own happiness; so that they
give greater thanks to Him, not only because they enjoy the good things He granted, but
also because they observe the evils from which He delivered them. However, well the
western side of the tabernacle, or that which is said to look toward the sea, consisted of
six boards; either because the number six often expresses the perfection of good work,
since the Lord completed the adornment of the world in that number, created man in its
beginning, and in its number restored humankind by His passion;

or because the six ages of this world are, in which we must perfect ourselves with good
works, so that we can come to eternal rest in the future and the glory of the
resurrection. For the fact that again another two boards, except for the first six, are
commanded to be erected at the back corners of the tabernacle, to receive those coming
from the eastern side and join the wall of the western side; this pertains to the reward
of future life, which is secure after the labors and times of this world. Which is divided
in two ways: into the Sabbath, that is the rest of the holy souls after the dissolution of
bodies, and into the glory of the resurrection, the reception of incorruptible bodies.
Both allocations of reward, common to both peoples, never end. For the rest of the souls,
with the time of the resurrection coming, receives no diminution, but rather an increase,
and this union of immortality, of our flesh and spirit in heaven, remains always
inviolate. However, it is well said of the same boards:

And they shall be joined together from bottom to top, etc. Because, indeed, the whole life
of the elect, with one and the same faith and charity, tends towards the heavenly; it
arrives at one and the same end of divine vision, in one and the same voice of true
doctrine all the speech of the holy preachers agrees. For indeed the joint of the boards
would gape apart if what one prophet or apostle had said, another would deny. But because
the harmonious speech of divine utterances erects the structure of the Church, indeed one
joint fits together all the boards of the tabernacle and does not allow them to be
separated from one another. To the two boards... a similar joint shall be preserved, etc.
The corner boards are joined to the wall boards in every way, because the glory of the
future rest and immortality is most firmly connected to our present conversation through
faith, hope, and charity: in fact, the present state of our conversation endures stable
and unshaken because it believes, hopes, and loves the rewards of the future compensation;
because frequently by the assistance of the heavenly citizens, it is restrained lest it
might fall by the turbulent blasts of impure spirits. And these boards, which either
designate the perfection of our good action or the future rewards for good deeds, are
supported each by two bases; because all these things also the holy prophets predicted
with a harmonious voice would be for the confirmation of the evangelical and apostolic
preaching.

CHAPTER 2.7

The bars and rings of the boards of the tabernacle. You shall make bars also of acacia
wood, etc. The five bars, which hold the boards of the tabernacle together, are the five
books of the Mosaic law, by whose protection the holy Church is marvelously safeguarded
against every impulse of the evil spirits of those who tempt and lead into sin. And this
is on either side, because not only did the letter of the law instruct the former people
of God in faith and good works, but it also instructs us, serving God in the time of the
new testament, spiritually understood by the same letter, with greater sweetness of grace,
and in the present, it establishes us in faith and the exercise of virtues, and in the
future, it kindles in us hope for perpetual reward. Bars of the same number are also on
the western side, because the same completion of good work, when we depart from the flesh
toward future rewards, is proclaimed to us by the law well understood. Hence, to the rich
man asking and saying: Good Teacher, what must I do to have eternal life? the same Good
Teacher replied: If you want to enter into life, keep the commandments (Matthew 19). And
He did not adjoin to him anything other than the commandments of the law:

And you shall gild the boards themselves, etc. The gilded boards of the tabernacle gleam
brightly when every life and every word of the holy preachers exhibit the light of
heavenly wisdom, and nothing in them is seen but the honor of virtues. But the golden
rings, through which the bars held the boards in place, signify the very beatitude of
heavenly life; which, because of its glory of brightness, is rightly compared to gold, and
because of its eternity, is rightly compared to a circle. Hence the Apostle speaks of it:
“There is laid up for me a crown of righteousness” (II Tim. IV). However, each board had
five rings; not because the distinction of the heavenly homeland is fivefold, but because
the same perpetual brightness and clear eternality of that kingdom are contained in
Genesis, in Exodus, in Leviticus, in the book of Numbers, and in Deuteronomy. And five
golden rings were fixed into each board of the tabernacle, because the hearts of the just,
greatly expanded through love, read in all the books of Mosaic law not only the correction
of works, but also the perpetual light of heavenly retribution.

And you shall cast for them golden rings, etc. The bars hold the boards in place through
the golden rings, when the words of sacred utterance, through the promise of the heavenly
kingdom, confirm the state of the holy Church; so that the more it learns the certainty of
perpetual remuneration, the less it fears the disturbances of the world. Furthermore, it
is aptly added concerning these bars: Which you will cover with golden plates. The poles
are covered with golden plates when the words of the divine law, which seem to be strong
according to the literal sense and most suitable for confirming the life of the faithful,
are shown to possess a higher understanding, that is, one shining with evangelical
clarity. For example, to give a single testimony: when we read the history of Saint Noah,
how he was miraculously preserved with his own in the ark from the flood that destroyed
the wicked; it is clear to all in that God, loving justice and hating iniquity, knows how
to rescue the pious from temptation, and to punish the wicked with just severity.
Therefore, such reading is like the poles of the incorruptible tabernacle of the Lord,
because the minds of the faithful, fixed on the words of true wisdom, are fortified
against the incursions of temptations. But as if the wooden poles were covered with golden
plates, when the same reading is shown to be full of more sacred mysteries through
spiritual understanding, the ark is understood to signify the Catholic Church, the water
of the flood to signify baptism: clean and unclean animals, to signify the spiritual and
carnal members in the Church: the smoothed and pitch-covered wood of the ark, to signify
teachers strengthened by the grace of faith: the raven going out of the ark and not
returning, to signify those who fall into apostasy after baptism:

the olive branch brought into the ark by the dove, to signify those who, though baptized
among heretics, because they have the fatness of chastity, through the grace of the Holy
Spirit, deserve to be introduced into Catholic unity: the dove going out of the ark and
not returning, to signify those who, freed from the flesh, fly to the free light of the
heavenly fatherland, and will no longer return to the labors of earthly pilgrimage. Thus,
the poles of setim wood are surrounded by gold, when the most firm testimonies of sacred
Scripture prove to be clear through mystical interpretation, with these and similar
heavenly and spiritual senses. And you shall erect the tabernacle according to the
pattern, etc. The pattern of the tabernacle was shown to Moses on the mountain, because,
dwelling in secret with the Lord, he saw the sublime life of angelic purity and
immortality; in imitation of this he was commanded to establish human life on earth, to
the extent that it is possible for mortals to imitate, so that with their example we might
attend, on earth, to mutual love for God, divine praise, unanimous peace, sincere
chastity, and other such virtues, and thereby deserve to be their companions in heaven,
according to the promise of the Lord, saying: But those who are considered worthy of that
age and the resurrection from the dead neither marry nor are given in marriage; for they
cannot die anymore; they are equal to angels and are sons of God, being sons of the
resurrection (Luke 20:35-36). Moses indeed showed us an example of angelic life, which he
saw in the mountain of contemplation, through legal precepts, by the observance of which,
we, too, raised from the earth, might be able to reach the company of angels in heaven.
The same example of a more perfect life and blessed reward was also presented to us
through the figure of the tabernacle and the priestly and Levitical service which he
describes. The tabernacle is erected according to the pattern shown to him on the mountain
when the elect, to imitate the angelic purity, which he merited to contemplate in secret,
compose their work and mind. Thus far it has been expounded concerning the south, north,
and west walls of the temple, as the Lord has given; but in what follows, the pattern for
the east side will also be shown. But first, the Scripture has judged it right to intimate
the middle wall which separated the holy of holies from the former tabernacle.


ON THE TABERNACLE AND THE PRIESTLY GARMENTS (BOOK II – BOOK III)
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ON THE TABERNACLE AND THE PRIESTLY GARMENTS continued

CHAPTER 2.8

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

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

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

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

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

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

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

CHAPTER 2.9

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

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

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

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

CHAPTER 2.10

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

CHAPTER 2.11

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

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

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

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

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

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

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

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

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

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

CHAPTER 2.12

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

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

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

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

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

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

CHAPTER 2.13

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

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

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

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

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

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

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

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

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

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

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

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

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

BOOK III

CHAPTER 3.1

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

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

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

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

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

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

CHAPTER 3.2

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

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

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

CHAPTER 3.3

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

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

CHAPTER 3.4

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

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

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

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

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

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

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


ON THE TABERNACLE AND THE PRIESTLY GARMENTS (BOOK III, CHAPTERS 3.5–3.13)
============================================================

ON THE TABERNACLE AND THE PRIESTLY GARMENTS continued

CHAPTER 3.5

On the Rational. “You shall make a breastpiece for making decisions, the work of a skilled
craftsman, etc. “The work of a skilled craftsman,” means the work of many kinds. Just as
perfection of works was in the ephod, so in the breastplate of judgment that covered the
priest’s chest, expressing the purity of his heart and mind. And appropriately, after the
ephod follows the breastplate of judgment; so that, when someone appears innocent in hands
before men, he strives even more to stand pure in heart before the sight of the supreme
judge, striving diligently so that whatever he does or judges externally towards others,
all should shine approved by the rule of internal reason and pleasing to his Creator.
Also, the priest is commanded to carry the breastplate of judgment on his chest, because
the ruler must always discern good and evil with a subtle examination, and thoughtfully
consider what fits with whom, when, and how. The breastplate was made double so it could
more easily bear the weight of the stones. But this doubling of the garment on the typical
priest’s chest advises us that the reasoning of our examination must be approved by the
invisible inner judge, and never deservedly despise human opinion externally. Or
certainly, we bear the double breastplate of judgment on our chest, when both the matters
of the faith of truth and the invisible life that we speak or think about stand firm in
reason;

and also, those things we do visibly or plan to do are equally proven to be balanced by
the judgment of just discretion. But having the measure of a handspan in a square
indicates the indefatigable and perpetual effort of a pious intention. For he who measures
something with a hand certainly shows the greatest effort with his fingers spread out, so
that he can fully hold the measure he seeks without a doubt of scruple. Hence, deservedly,
just as an operation is expressed by the hand, so by the handspan itself is expressed the
inflexible striving of good operation, while each one strives to extend his right hand in
all the signs of virtues he can achieve. And it is well that the same breastplate is
commanded to have the measure of a handspan both in length and in width; because whether
the mind’s desire raises in the length of eternal life, or inclines its affection in the
width of charity towards the care of the neighbor, it is necessary that the priestly heart
should remain neither sluggish nor lazy in any aspect, but always extended with burning
zeal to comprehend the prize of the high calling of God in Christ Jesus.

And you shall set in it four rows of stones, etc. This positioning of different gems on
the breastplate symbolizes the multiple operations of various virtues, which, arranged in
a harmonious series, must always appear in the heart of the priest. Furthermore, each
stone is inscribed with the names of the fathers, while the rector, inspecting the life of
the saints, diligently examines which works of virtues they flourished in most; and he
strives to collect all these by meditating within the hidden parts of his own heart and to
express them through his actions. For it is not without a certain reasoning of the
sacrament that both garments are adorned with precious stones and inscribed with the names
of the fathers; such that the names are inscribed on the ephod on two stones of the same
kind, whereas on the breastplate they are inscribed with twelve names of different kinds.
But the fact that the fathers are engraved on precious stones of one and the same kind
clearly signifies that the one faith in God, the same love, and the common hope of
heavenly life fill the hearts of all the fathers. However, the fact that the same names
are inscribed on stones of different kinds figuratively declares that there is a multiple
variety and grace of good works, by which the aforementioned faith, hope, and love of the
saints are confirmed and shine forth.

That there are four rows on the breastplate, each having three stones, what do they
typically indicate to us, except that in the virtues distinguished in four, we should hold
firmly the principal faith in the Holy Trinity without deceit? For the priest has four
rows of gems on his breast when everything he contemplates is circumspect with prudence,
firm with fortitude, exceptional with justice, and secret from all evils with temperance.
But the same rows have three gems when the same prudence, fortitude, justice, and
temperance are consecrated by faith in the Holy Trinity. For since our life in the present
consists of faith and upright action, the priest aptly carries four rows of gems on his
breast, so that he may be paramount in action. But to be chaste with sincerity of faith
along with actions, he has three gems in each row, so that to all who look upon him, he
shows both the confession of true faith and examples of good action, so that they too, by
imitating the right faith and action, may deserve to become members of the high priest.
Surely, in the varied decor of stones, we can take the manifold brightness of the priestly
act and thoughts, as well as the spiritual gifts of virtues and the miracles of healings.
Concerning which the Lord himself says to the apostles: Heal the sick, raise the dead,
cleanse the lepers, cast out demons (Matt. X). And again: These signs will follow those
who believe:

in my name they will cast out demons, they will speak in new tongues, they will take up
serpents; and if they drink any deadly thing, it will not harm them (Mark XVI). Indeed,
whether this or that, or both are designated, rightly the number twelve is prescribed for
the breastplate, so that we may know that the actions and miracles of those who follow the
unity of apostolic faith, doctrine, and charity are accepted by God. Otherwise, if anyone
speaks in tongues, if anyone distributes all his goods to the poor, if anyone gives his
body to be burned, if he does not have the unity of catholic charity, it profits him
nothing (I Cor. XIII). Rightly also, the two onyx stones on the ephod were sculpted with
the same number of twelve fathers, to signify that the doctrine and faith of the apostles
will be beneficial to both peoples, that is, of the Jews and of the Gentiles. Accordingly,
the Lord openly promised through the prophet to the same intellectual Jerusalem, that is,
to His Church, saying: You will break forth to the right hand, and to the left; and your
seed will inherit the nations (Isa. LIV). Moreover, the onyx is said to be of a reddish
color, having little fiery spots surrounded by white zones; who would not see that this
designates either the ardor of charity or the light of knowledge accompanied by the belt
of chastity?

The priest carries the names of the fathers inscribed on stones of this kind when,
following the example of previous righteous ones, he devotes constant effort to charity,
chastity, humility, doctrine, and other works of virtues. And this on both shoulders, so
that whether someone is from the Jews or from the Gentiles, he may always behold the
brightness in the teacher of truth and piety by which he himself may progress to better
things. You will make chains on the breastpiece, etc. The order of the work, as it seems
to us, was as follows. There were two hooks placed above on the two corners of the ephod,
and two corresponding rings on the two upper rings of the breastpiece. From these hung two
golden chains, which, at the time of dressing, were inserted into the hooks that stuck out
from the corners of the ephod, as is more clearly written in the following, so that the
ephod and the breastpiece were mutually connected. The description of their upper
connection thus far has been described. Now follows concerning the lower one, which was
below the armpits. The scripture continues: You will also make two golden rings, etc. This
means: And on the borders, which are opposite the ephod; does not mean on the borders of
the ephod, but on those borders which are opposite the ephod, that is, on the borders of
the breastpiece, which indeed are borders opposite to the ephod. For those rings that were
on the outermost and lowest corners of the breastpiece had corresponding rings on each
side of the ephod, to which they were joined by binding ribbons. About which it is
subsequently added:

Likewise, two other golden rings, etc. Opposite the face of the lower joining; because he
had previously spoken of the upper joining, which was above the shoulders. Between these
joinings indeed, the difference was that the upper was made with small chains, but the
lower was made with binding ribbons. Hence it is aptly added: And the breastplate shall be
fastened by its rings to the rings, etc. However, it is not to be thought that both
garments were terminated at the same time. For the rationale, which had the measure of a
palm in height as well as in width, was not sufficient to cover much more than just the
chest. The ephod, however, extended down to the girdle, as is very clearly shown in the
latter parts, where it is written: These were joined together both before and behind, so
that the ephod and the breastplate were mutually connected, tightly bound to the belt, and
more strongly joined by rings, which were smeared with a blue ribbon, lest they become
loose and fall apart from each other. These things have been said about the literal
connection of the ephod and the breastplate. But because, as it has often been said, the
ephod pertains to the consummation of good works, and the breastplate pertains to the
signification of pure thoughts, the connection which associates them with each other
rightly signifies that industriousness of mind by which the intellect and faith of learned
believers are joined with their actions. For the skillful joining remains, so that the
breastplate and the ephod cannot be separated from each other, because the ruler precedes
with such erudition and zeal of work that he leaves nothing imperfect of the things he
knows must be done; he deprives nothing of the things seen to be right from the virtue of
rectitude through carelessness of heart.

For the garments of the priest fall down and move from each other if either the honor of
good work is stained by deficient heart’s keeping, or the integrity of pure thought is not
followed by the perfection of action. But lest these can be dissolved from each other, the
priest must have two chains made of pure gold on the breastplate, that is, the
continuation of chaste and unfeigned love firmly fixed to his heart; which never allows
his hands and tongue to dissent from the purity of right thinking. And rightly two, so
that he may proceed rightly adorned in both those things which pertain to the worship of
divine service, and in those that pertain to the aid of fraternal necessity. And indeed
the work of charity is openly expressed through golden chains; for just as a chain is
woven together from many strands of gold, so charity is perfected through manifold
operations of virtues. Which indeed the Apostle explains: Charity is patient, is kind:
charity does not envy, does not act wrongly, is not puffed up, is not ambitious, does not
seek its own, is not easily angered, does not think evil, does not rejoice in iniquity;
but rejoices with the truth, bears all things, believes all things, hopes all things,
endures all things (I Cor. XIII). Let her also have golden rings, from which the same
chains hang;

that is, the constant memory of perpetual and never-ending glory in the heavenly homeland,
from which only by memory it is customary to be made, so that the eternal bonds of glory
can remain with us. She had two hooks protruding in the corners of the ephod, to which
chains are fastened, that is, in the very beginning of every good action, she should have
a firm intention pleasing to God, which is suitable in all respects for receiving and
bearing within itself the love of God and neighbor; so that whether any favorable or
adversarial things occur, she never loosens the most beneficial bonds of pious devotion.
This means that the priest has hooks on both shoulders, to hold the chains of the
breastplate; and whether in prosperity or in the challenging events of things, he bears a
firm desire to please God, and with this intention of zeal is strengthened in the love of
Him and neighbor simultaneously. The hooks of the ephod, therefore, are fitted to the
golden chains, which are offered from the top of the breastplate; whenever what the mind
rationally tastes from the internal light of charity, shortly, the eagerness of good work
embraces it willingly, lest sooner the most beautiful habit of the breastplate from the
priest’s breast falls off, if the unyielding hook of good work does not take hold to
retain it. Let also the chains themselves be substituted as an aid by hyacinth-colored
lives, by which each habit of the priest is mutually joined;

that is, the very strong bindings of heavenly desire, which inserted into golden rings,
bind the ephod with the breastplate, when by the received light of the eternal homeland,
we breathe towards that ineffable glory; certainly, so that we may deserve to enter it,
with ever harmonious faith and life, by work and profession, we strive to serve the Lord
in the tabernacle of the present Church. But as the ephod was bound tightly with a belt,
as is more clearly indicated in the following, where the high priest was clothed; and he
says that he laid the ephod, which he secured tightly with a belt fitting it to the
breastplate; who cannot see that the most faithful guardian of good works is the virtue of
continence? concerning which the Lord in the Gospel says: Let your loins be girded about,
and your lamps burning (Luke XII). Loins evidently girded by continence; lamps burning by
the operation of virtues.

And Aaron shall bear the names of the children of Israel in the breastplate of judgment,
etc. It is always indeed necessary for the priest to carry the memory of the fathers in
his heart; but especially then, when about to minister before the Lord at the altar, in
order that as the ministry is more sacred, with that much more diligent effort, purifying
himself wholly, adorning his mind and body with all industry, he looks to the examples of
the saints; and being a diligent imitator of them, he strives to present himself fit in
the sight of the divine. Likewise, Aaron carries the names of the children of Israel on
his chest as a perpetual memorial before the Lord, when any faithful prelate never ceases
to have care for those he is set over; but always fortifies their life by exhorting,
reproving, and consoling, striving to commend those being strengthened and guarded to the
Lord frequently in prayers.

And you shall put in the breastplate of judgment the doctrine and the truth, etc.
Therefore, the doctrine and the truth were imposed in the breastplate of judgment either
inscribed in letters, or by the mere sacrament of the name, so that the priest, clothed
with the same garment, would remember that he was consecrated by the received priesthood
for the studies of doctrine and truth to be sought, not for managing and examining secular
affairs; so that what shone outwardly as a type in the garment might truthfully gleam
expressed inwardly in the heart. Likewise, the doctrine and truth were placed in the
breastplate, to clearly symbolize that the garment not only clothed the legal priest, but
also foreshadowed the Gospel, or indeed the Lord himself, of whom it is written: For the
law was given through Moses, but grace and truth came through Jesus Christ (John 1). Or
certainly his apostles, indeed all proclaimers of the same grace and truth.

And he bore the judgment of the children of Israel on his heart, etc. The priest bears the
judgment of the children of Israel on his heart in the sight of the Lord, when he
discusses the causes of his subjects solely with the intention of the internal judge, so
that he does not mix any humanity in what he dispenses in the divine position.

CHAPTER 3.6

The Tunic of the Ephod. Make the entire tunic of the ephod of blue. The tunic is called
that of the ephod, since a not insignificant part of it was covered by the ephod,
distinguishing it from the interior tunic, which was linen. Of which the same is mentioned
previously, saying: "These are the garments which they shall make; a breastpiece, an
ephod, a robe, a checkered tunic." The inner tunic was of linen, or byssus, known to be
the noblest type of linen. The outer tunic was entirely of blue, admitting no color at all
of any other kind. By its uniform appearance, the priestly life, as it should be, is
clearly taught: that is, continuously fixed on heavenly desires alone, and having conduct
according to the Apostle in the heavens, and from there eagerly awaiting the coming of its
Savior (Philippians 3). This tunic, as well as the byssus, reached down to the feet;
whence both were called by the Greeks "poderes," to show that nothing base or sordid
should remain in the priestly life, but that everything he does, as if with an ethereal
color most beautiful, should cover all his members from head to toe with the grace of
virtues. Again, the priest is clothed in a full-length blue tunic, to be reminded not only
to begin celestial work, but also to persevere in it to the end for all who wish to be
saved. For to be clothed with a blue tunic down to the feet is to persist in good works
until the end of his life, as the Lord commands and promises: "Be faithful until death,
and I will give you the crown of life" (Revelation 2). And thus, because we shall reach
the perfection of good action only by an unfatigued purpose, if we begin it with a fixed
intention of heavenly reward, it rightly follows concerning the same tunic:

In whose middle above there shall be an opening, etc. Indeed, the opening of the blue
tunic has a very strong edge, and woven from itself, so that it is not easily torn, since
the beginning of our good action is supported by the strong root of divine fear, and is
proven to be fortified against all the snares of the ancient enemy. Such an edge clothes
and adorns the priest’s neck all around, when it provides the ruler with great confidence
in speaking to his subjects and preaching heavenly things, because he has not only lived
rightly in the course of his life but has also begun the very beginning from uprightness,
after the example of the blessed prophets Samuel, Jeremiah, and John, who filled with the
grace of the Holy Spirit from infancy were set apart into the order of teachers. For the
voice is in the neck, and therefore the proper use of speaking is expressed through the
neck. Moreover, it is fitting because it was commanded that the edge of the opening be
made woven all around, that it was immediately added: As it is usually done on the edges
of garments. For just as works are to garments, so the very completion of works can not
inconveniently be figured by the edges of garments.

Or rather the edges of garments are our last concerns, by which each of the faithful, when
they are compelled to finish this life, anxiously strive to cleanse themselves from all
stain of evil more intently than usual, with fear and trembling, lest they, brought before
the strict judge, are expelled for the filthy habit of vices, and thrust into eternal
darkness, but rather appear clothed, as the elect of God holy and beloved with compassion,
kindness, humility, modesty, patience: above all these things, charity, which is the bond
of perfection. And therefore truly the wedding garment, which in his banquet, that is, in
the holy Church, our King and Judge delights to find. Therefore, the priest’s blue tunic
has a woven edge in the opening, as is usually done on the edges of garments; when each
deserving teacher begins the work of virtues with such great perfection, as scarcely
anyone else, laboring for a long time, ever reaches: with such fear of service at every
hour, walking with the Lord his God, as the prophet’s word says (Mic. VI), as scarcely
anyone on the point of death, about to enter into the last judgment of his Lord, is able
to have. But because the entire perfection of the priest consists in works and the
doctrine of truth, as blessed Luke says in his gospel, describing it, he made a discourse
on those things which Jesus began to do and to teach (Acts I); it is rightly added:

Down to the feet of this same tunic all around, etc. Indeed, at the feet of the tunic are
made, as it were, pomegranates and bells in a circle, when the priest reaches such a
height of a God-devoted life that nothing in him can be seen but splendor and grace, and,
so to speak, the varied flower of good works: nothing but the most pleasant sound of these
is heard when he opens his mouth. For as many grains are covered inside the pomegranate by
one peel outside, the manifold operation of virtues covered on all sides by the one shield
of charity is rightly designated by the pomegranates. Moreover, the same image of
pomegranates is made from blue, and purple, and twice-dyed scarlet, and, as found later,
even from twisted byssus; which four colors often suggest the diversity of virtue. Among
them, bells are mingled in the middle, when the works of the priest are never separate
from the sound of the word he speaks; nor does the sound of the tongue disagree in the
face of adversities from the correctness of the work. Hence it is beautifully added:

So that there is a golden bell, etc. Golden bells are indeed inserted into the blue tunic
of the high priest, and are surrounded on every side, when all his speech resonates with
the clarity of the heavenly light, and the same sound, as if firmly fixed in the blue
tunic, is commended to the minds of the listeners by the sublimity of his works. And
double pomegranates are placed around each bell, and double bells around each pomegranate,
when all that he speaks is confirmed by good deeds and more deeply fixed in the hearts of
listeners, and all that he does is shown by the discernible sound of his speech to be
rational. It well follows: And Aaron will be clothed in it for the office of ministry, so
that the sound may be heard, etc. For when a priest enters or exits, he will die if no
sound is heard from it; because he incurs the wrath of the hidden judge against him if he
proceeds without the sound of proclamation. But if we wish to heed the words of Josephus,
who says that there were seventy-two bells and pomegranates on the priest's tunic, this
suits the figures of mysteries; so that as he was commanded to bear the apostolic number
on his shoulder and chest, he would also have the number of the seventy-two disciples
assigned around his feet. It is certain that just as the number of twelve apostles
initiated the grade of episcopal dignity, so the seventy-two disciples, who were also sent
by the Lord to preach the word, marked by their election the grade of lesser priesthood,
now called the presbyterate. Hence, their number was figured at the lower part of the
priestly garment, while the former was figured at the upper part. For it was fitting that
those who were to be greater in rank in the body of the high priest, that is, in the
Church of Christ, would have a higher place in the garment of the typical priest.

But if anyone also wishes to interpret mystically the numbers of both orders, Aaron bore
the twelve gems on his chest to signify the future time when the faith of the Holy Trinity
would be preached to the human race in all parts of the square world; or certainly, as we
taught above, he bore twelve gems, that is, three times four, to remind all teachers
always to have and to commend to their disciples the works of justice encompassed
principally by the four virtues, together with faith in the truth, which is in the
Trinity. He also carried seventy-two golden bells, with as many pomegranates, to show
mystically that the same faith and operation of justice would lead the whole world from
the darkness of errors to the true light. For three days and nights have seventy-two
hours. And because this visible sun traverses all parts of the world in seventy-two hours,
both above and below, in three circuits; rightly is this number of bells and fruits of
various colors put on the priest’s tunic, to figuratively teach that the Sun of
righteousness, Christ, would illuminate the whole world, and provide it with the gift of
true faith, which is in the recognition and confession of the Holy Trinity, and of good
works, which are in the flourishing and splendor of various virtues. We can certainly also
understand figuratively expressed in the number of twelve gems of the breastplate that the
same Sun of righteousness would fill all our times and all parts of our world with His
light;

in the example of the worldly sun, which customarily traverses the zodiac circle over
twelve months and encompasses the whole world. And this having four rows of three stones
each in the breastplate suits the order of the turning year, which is distinguished into
four seasons by three months each. The year in the Scriptures calls the whole time of our
salvation, during which we contend for eternal retribution, as the Savior Himself
testifies, who, according to the word of Isaiah, was sent to preach the acceptable year of
the Lord and the day of retribution (Isa. 61), and the Psalmist sings of the same year,
saying, "You crown the year with your bounty" (Ps. 64). Those to whom He has given in the
present the kindness of right faith and works, He will give on the day of retribution the
crown of everlasting blessing.

CHAPTER 3.7

Golden Plates. "And you shall make a plate of pure gold, etc. The golden plate on the
forehead of the high priest, on which "Holy to the Lord," or "Holy of the Lord" as it is
called in the following words, was engraved, was more sacred than his other garments. And
rightly so, because just as divine power surpasses everything that it created, it was
fitting that His name, surpassing the other attire and ornament of the high priest, should
eminently lie above and, as sanctifying everything, hold a prominent place on his
forehead. It signifies the very confidence of our profession that we carry on our
forehead, each saying with the Apostle: "But God forbid that I should glory except in the
cross of our Lord Jesus Christ" (Galatians 6). And rightly, this one thing is made of pure
gold in the whole attire of the high priest, to show the purity of heart or body, in which
we ought to conceal or carry the mysteries of our redemption. Or certainly, the priest
carries on his forehead the inscribed gold "Holy of the Lord," to mystically indicate that
we must so venerate and embrace the passion of our Lord and Savior, through which we were
redeemed, as to know that the glory of His divine majesty, through which we were created,
must equally be confessed in Him: thus confessing the death of humanity assumed by Him, so
that we may soon declare the same humanity has risen from death into eternal glory.

However, "Holy of the Lord," which is ordered to be engraved on the plate, signifies His
holy and venerable name; which among the Hebrews is used to be written with four vocal
letters, that is, whose interpretation in their language is ineffable, not because it
cannot be said, but because it cannot be comprehended by the sense and intellect of any
creature. And because nothing can be said worthily enough about Him, therefore it is most
rightly called ineffable, according to that of the Apostle: "And the peace of God, which
surpasses all understanding, will guard your hearts" (Philippians 4). And the Psalmist
says: "Great is the Lord, and highly to be praised, and His greatness is unfathomable"
(Psalm 145). And it was appropriately written with four letters of the Lord's name on the
forehead of the high priest; evidently because of the significance of the four parts of
the Lord’s cross, which we were going to carry on our foreheads, that is, the upper part,
right, left, and lower part. Also, we carry "Holy of the Lord" engraved in gold on our
foreheads, when purified from the filth of vices that we had from the first parent, we
receive in ourselves the image and likeness of our Creator, to whom we were created; and
we do not conceal having received this in secret, but make it openly known to all people
and proclaim it with our voice, according to that of the Apostle:

"Just as we have borne the image of the earthly, we shall also bear the image of the
heavenly" (1 Corinthians 15). He explains this more clearly speaking to the Colossians,
saying: "But now you also, put them all away: anger, wrath, malice, blasphemy, filthy
language out of your mouth, do not lie to one another, since you have put off the old man
with his deeds, and have put on the new man who is renewed in knowledge according to the
image of Him who created him" (Colossians 3). Of this "Holy of the Lord" also John writes
in Revelation: "I looked, and behold, a Lamb standing on Mount Zion, and with Him one
hundred and forty-four thousand having His name and His Father’s name written on their
foreheads" (Revelation 14). Further describing the brightness of the heavenly homeland, he
says: "And the throne of God and of the Lamb shall be in it, and His servants shall serve
Him. They shall see His face, and His name shall be on their foreheads" (Revelation 22).
Therefore, since all those who follow the Lamb, that is, all the faithful, ought to have
the most holy name of reverence in the very forefront of their profession, how much more
necessary is it for those who, having received the priesthood and spiritual authority,
have been chosen as leaders of the Lord’s flock, to show an example of virtue to all in
themselves? However, the plate, which contains "Holy of the Lord," is bound with a blue
ribbon to the high priest's tiara;

as with the hope of heavenly goods, which the blue signifies, we are strengthened in
faith, and we strive the more ardently to keep either the sacraments of our redemption or
the immaculate image and likeness of our Creator and Redeemer, knowing well that there is
no other way of salvation. The figure of the tiara will be spoken of in its proper place
in what follows. But, because a priest of such industry should be of such merit with God,
who can correct and admonish the sins of the people by his exhortation, reproof, and
counsel, and with his prayers cleanse them, it is rightly added: And Aaron shall bear
their iniquities, etc. For the high priest bears the iniquities of the subjects, that is,
he carries them out and removes them by teaching him or them repentance for the offenses,
or by entreating grace from the righteous judge for the penitents. He does this with the
gifts and offerings that they offered to the Lord and sanctified, when for good works
worthy of the fruits of repentance, that is, alms and other works of righteousness which
they have done, he absolves the penitents from the guilt of the crimes they once
committed. Indeed, this is to be done according to divine instruction, both mystically
figured in the attire of the high priest and manifestly taught in the words of holy
Scripture. But, alas, how differently some prelates act, who wish to receive, or rather
exact, gifts or presents from the people and care nothing to labor for their iniquities to
be carried out and punished and for them to receive pardon, although they ought to receive
temporal gifts from their subjects for this reason alone, that by preaching they have
corrected them from error and led them to the way of truth, after the example of the first
teachers of the holy Church, who confidently said to those from whom they received
temporal support: If we have sown unto you spiritual things, is it a great thing if we
reap your carnal things? (1 Cor. 9:11) Truly, however, each prelate or minister of the
word can only labor effectively for the subjects, either by preaching the word or by
praying to the Lord, if his mind is always endowed with the memory of the divine name, it
is aptly added:

And it shall be always upon his forehead, etc. For if the plate inscribed with the name of
the Lord is always upon Aaron's forehead, the Lord will be merciful to the sons of Israel;
because when the teacher has faithfully submitted himself to divine service with a pure
mind, immediately even the subjects, inflamed by his examples and admonitions, strive
themselves to live rightly and to merit the grace of the inner beholder.

CHAPTER 3.8

The fine linen tunic and tiara. You shall bind the tunic with fine linen. This is the
inner tunic, which he calls the straight tunic. But why it is called the straight tunic
and commanded to be bound with fine linen was explained above, and now it is to be added
that soldiers usually have tunics, which they call shirts, so fitting to their limbs and
close to their bodies, that they are prepared either for running or for directing missiles
in battle, holding a shield, wielding a sword, and whatever necessity may require; as also
Joab is read to have had when he killed Amasa (2 Samuel 20), specifically tight to the
measure of his stature. Thus, priests also, prepared for the service of God, wear this
tunic, so that, having the beauty of garments, they may move swiftly as if they were
naked. This tunic, because it reached down to the feet like the hyacinth tunic, was also
called poderis, that is, reaching to the feet, in Greek, whose mystical meaning is
obvious: since it is established that linen or fine linen signifies the continence and
chastity of our body, as often explained above, priests have the straight linen or fine
linen tunic, when they keep the purpose of continence not slackly and weakly, but with
such utmost intent, that flesh desires nothing of war against the spirit, nor does spirit
wage war against the flesh. They have a tight tunic, when the soul, desiring and fainting
completely, their heart and flesh equally exult in the living God in the courts of the
Lord. This line is not only tight, but also poderis, that is, descending to the feet,
since continence is not forcibly imposed on a single member, but delightfully accomplished
throughout the whole body. For this linen must bind the hands and arms of the priest, so
that they do nothing but what is useful; the chest, so that it thinks nothing vain; the
stomach, so that in desiring more than necessary delights, it does not presume to offend
God with gluttony; and also the members subject to the stomach, so that by wanton
behavior, they corrupt all the beauty of the priestly habit; the knees, so they do not
become sluggish in the persistence of prayer; the shins and feet, so they do not run
towards evil.

Therefore, let the priest first be clothed with the tight tunic, so that he restrains his
body from wicked deeds and his mind from perverse thoughts. Then let him take the
hyacinthine, so that after the restriction of salutary continence, he may equally beautify
his body and soul with the habit of spiritual virtues. But since there are five senses of
the body: sight, taste, smell, hearing, and touch, of which the first four are
specifically of the head, and the last is common to the whole body; this tunic, which we
have said properly denotes both the continence of touch and justice. Following this, how
the innocence of the other four senses should be cared for, or their sanctification
acquired, is shown by the figurative attire of the high priest, when it is said: And you
shall make a fine linen tiare. For the tiare, which was also called cidaris and mitra,
covered and adorned the head of the high priest; so that with this garment he might be
reminded to keep all his senses consecrated to God, neither allowing his eyes to see
vanity, nor his ears to willingly hear reproach against his neighbor, nor his mouth to
speak evil, nor his tongue to devise deceit; or that his heart might not be weighed down
with gluttony and drunkenness, nor his sense of smell embrace a bed sprinkled with myrrh,
aloe, and cinnamon of a harlot. Rather, his eyes should see righteousness, his ears be
inclined to hearing words of wisdom, the words of the Lord should be sweeter than honey
and the honeycomb to his mouth, as long as breath remained in him, he should not speak
wickedness, nor depart from his integrity. Care should also be taken for the fifth sense,
which is common to the whole body, so that the prophetic saying might be fulfilled:
"Depart, depart, go out from there, touch nothing unclean" (Isa. 52). And as the Apostle
admonishes: "Let us cleanse ourselves from every defilement of body and spirit, perfecting
holiness in the fear of God" (2 Cor. 7:1). But how this tiare was made, Josephus teaches
(Antiq. 3,2), saying: "Upon his head he wears a cap in the form of a small roll or helmet,
which extends over the top of the head, and slightly exceeds the middle of the vertex;

and it is such that it appears to be made of linen fabric, having straps which are folded
and often connected, and do not easily come undone. Moreover, Josephus narrates that
another larger covering was added to this cap, which covered the whole surface of the
head: perfectly fitted, so that it would not fall off while the priest was busy with
sacrifices; but he does not show what color it was. And this indeed is about the cap of
the lesser priest. Concerning the tiare of the high priest, he testifies in this way: The
high priest has a cap made similarly to that of the other priests, and another sewn from
blue variegated material. Moreover, a golden crown is placed around it, made three times,
above which rises in the middle of the forehead, as a kind of little golden chalice
similar to the herb which among us is called "acharo," and which the Greeks call
Hyoscyamus. And a little later, having described the marvelous variety, he added, saying:
However, it has flowers similar to plantain, and the entire crown is engraved with these
flowers, from the back of the head to each temple; in the front, however, it does not have
this, but there is a golden plate, on which the sacred letters of God's name are
inscribed. Holy Scripture seems to remain silent on this second veil and the golden crowns
of the high priests. However, it briefly mentioned the crowns in the following passages,
saying:

They also made tunics of woven work for Aaron and his sons, and turbans with their little
crowns of fine linen (Exod. XXXIX). But it did not say of what material they were made.
For when it says, "And turbans with their little crowns of fine linen," it could be
understood that both were made of fine linen, if Josephus did not identify the crowns as
golden, who, with the Temple still standing, and the legal observance celebrated, being of
priestly lineage, could very easily know all the manner of priestly attire, not just by
reading but also by seeing it. However, whether the little crowns were of fine linen or
golden, since it is known that they were made with the turbans, let us briefly speak of
the figure. Priests have turbans with little crowns of fine linen, who thus guard their
sight, hearing, taste, smell, and touch in the beauty of chastity, hoping to receive the
crown of life which God promised to those who love Him for this same watchfulness. For he
who strives for continence or good works in such a manner that he neglects to seek the
eternal rewards of recompense, indeed seems to have a linen turban on his head, but he
does not have the little crowns; because evidently, he shows the image of virtue before
men but does not find the reward of virtue with the Lord. Therefore, whether the little
crowns were golden, signifying the clarity of perpetual light;

or whether they were of fine linen, figuratively announcing the immortality of our body
itself, which will be eternal. And rightly the priest wears crowns placed additionally
with his linen robes so that he may continually meditate on eternal rewards in his own
continence, and in the sanctification of continence or good operation, at the same time
promise the same joys of heavenly beatitude to those who listen; lest by placing the
burden of labor without the hope of recompense, he may make the yoke of Christ harsh and
His light burden severe to his listeners, and difficult. While the Lord thus commanded the
making of the turban, He added: And the belt, the work of an embroiderer. About the making
of this belt, it is more clearly written later. The belt they made of twisted fine linen,
blue, purple, and twice-dyed scarlet, the work of an embroiderer. This belt, as Jerome
writes from Josephus, is woven in the likeness of the skin of a snake, which it sheds in
old age, so roundly woven that you would think it a longer purse. It was woven under a
covering of scarlet, purple, blue, and linen thread for beauty and strength, and so
distinctly adorned with artistic skill, that you would think the various flowers and gems
were not woven by the hand of an artisan, but added. It had a width of four fingers, which
belt the high priest specifically used, and with it the blue tunic and also the ephod were
fastened. For in the following it is clearly said of the conjunction of the ephod and the
breastplate: These were joined together both before and behind, so that the ephod and the
breastplate were mutually knitted, fastened tightly to the belt and more strongly coupled
with rings; which were joined by a blue ribbon, so that they did not loosely flow and move
from each other. Nor is there any doubt that the belt or girdle, to which the ephod was
fastened, also bound the blue tunic, which was also called the tunic of the ephod; for all
things that have been said so far pertain to the attire of the high priest. Next, the
belts and other garments of his sons are also consecutively explained, when it is said:

Furthermore, you shall prepare linen tunics for the sons of Aaron, as well as belts, etc.
Whether these belts had to be made with embroidered work or of a single color is not
specified. Therefore, we must first discuss the belt of the high priest, which was made of
those four noble and God-worthy colors; for it was fitting that the high priest should
have such a one, whom it was always proper to gird with exceptional virtues. The high
priest appropriately walked girded with the varied bloom of shining colors, because just
as anyone else must be girded with the diligence of restraint, so that the flesh,
rebelling against the spirit, may not disturb the inward peace of the mind; so also must
the high priest and the teacher of the faithful, with every desire of the mind or body
already subdued, be surrounded by the very glory of virtues. So that, according to the
example of that flower which sprang from the root of Jesse, the Lord's Savior may have
righteousness as the belt of His loins and faith as the girdle of His reins.

As for the linen tunics, belts, and tiaras, which were commanded to be made for the sons
of Aaron for glory and beauty, what they commend to us in terms of internal beauty and
glory can very easily be understood from the things explained above. For priests wear
linen tunics when they dedicate their entire body to the whiteness of chastity. They gird
their tunics with belts when they guard the same purity with vigilant custody of the mind,
lest the neglect of that purity should make them more slack in the practice of good works,
and lest by boasting of chastity, they lose the merit of chastity itself. For he who walks
wearing a long tunic without a belt, the tunic becomes loose, and leaving the body
exposed, it gives space for winds and cold to enter; and it hinders progress by tripping
the feet, or even becomes a cause of falling for those who walk. In this way, indeed, the
chastity of the flesh often deprives some of the chastity of the heart, as they care less
diligently to insist on good works the less they perceive that the custody of chastity is
worth nothing without the addition of other good deeds, which, however, when joined with
good deeds, achieve great glory for the possessor.

Finally, the virgins' foolishness availed them nothing, as their bodily chastity did not
help because, when the bridegroom came, they lacked the light of inward purity. Let the
sons of Aaron therefore be girt with linen tunics, that they may have chastity. Let
priests be girded with belts, so that this chastity may not be slack and negligent; lest
the wind of pride provides entry to the mind, lest with iniquity increasing, their love
grows cold, lest the presumption of their boasting hinders the progress of good works,
lest, with the course of virtues obstructed, it becomes polluted by the filth of earthly
desire, and ultimately drives its own author to ruin through pride. After being girded,
let priests also take tiaras on their heads, so that after vigilant and cautious custody
of bodily chastity, the same custody and carefulness may be kept for sight, hearing,
taste, and smell in a manner worthy of God.

CHAPTER 3.9

Breeches. And you shall clothe your brother Aaron with all these, etc. Aaron and his sons
were to be clothed with all these; but with the distinction that Aaron himself was to use
them all, while his sons were to use only the last three specifically assigned to them, as
it is said: Moreover, for Aaron's sons you shall make linen tunics, and belts and caps for
glory and adornment. But what follows: You shall make also linen breeches, etc. This
pertains to both Aaron and his sons alike, as the very words clearly demonstrate; and thus
it is that Aaron himself is clothed with all eight garments that are mentioned—namely,
linen breeches, linen tunic, blue robe, ephod, breastplate, belt, turban, and golden
plate. His sons, however, use only four of these, namely, the breeches, linen tunic, belt,
and turban. But since the others have been discussed above, these breeches, which are
commanded to be made to cover the nakedness of the flesh, properly symbolize that portion
of chastity which restrains the desire for marital intercourse, without which no one can
assume the priesthood or be consecrated to the ministry of the altar—that is, unless he
either remains a virgin or dissolves the ties of matrimonial union.

This particular virtue, indeed, is commanded by no law of God to anyone, but must be
voluntarily offered to the Lord out of devotion, as He Himself says concerning this: Not
all can accept this saying (Matt. XIX). Yet He immediately invites those who can with a
kind exhortation, saying: He who can accept it, let him accept it. And shortly afterwards,
He promises those same people who leave behind wives or other relatives and the ties of
this world for His sake a reward a hundredfold in this life and eternal life in the age to
come. Therefore, it is certainly by the grace of distinction that Moses is commanded to
clothe Aaron and his sons with this garment, as it is said: And you shall clothe your
brother Aaron and his sons with all these. But He says: You shall make linen breeches to
cover the nakedness of their flesh. They themselves, He says, shall cover the nakedness of
their flesh; you shall make the breeches for the high priest and his sons; you shall teach
the rule of chastity; you shall inform those who are to perform the priesthood that they
must abstain from the marital embrace. Nevertheless, no one shall be forcibly imposed upon
with the yoke of this kind of continence; but whoever wishes to become priests and serve
the altar shall of their own accord cease to be servants of wives.

When they have accomplished this, and once they agree to be ministers of the sanctuary and
altar by adopting the intention of continence, there will be the divine law, which,
imposing the rest of their priestly attire as suitable, will abundantly instruct how they
should live or teach, rejoicing in their voluntary devotion and adding to them the
ornaments that befit the priesthood—wisdom, patience, gentleness, mercy, spiritual zeal,
humility, the fear of the Lord, and other such virtues. Otherwise, they die guilty of
iniquity. For indeed, the surest death of the soul is incurred if anyone, living in
luxury, presumes to usurp the priestly grade for himself. This sense is affirmed by the
subsequent words of the Lord, which, moreover, He adds shortly thereafter: And when you
have washed the father and his sons with water, etc. For here, neither is anything about
the undergarments to be taken from Moses prescribed: where it is clearly evident that
Aaron and his sons had first clothed themselves with this type of garment, and thus came
to Moses to be washed, clothed, anointed, and consecrated by him. It is also noted that
when Moses was about to consecrate them, he first washed them with water and then placed
upon them the attire of the sacred order; for it is necessary that whoever is to be
promoted to the office of the altar, be cleansed at the time of dedication with a flow
more abundant than usual, whether of tears or compunction, so that the cleaner he
approaches to receive the degree, the more perfectly he may fulfill what he has received.
Moreover, in this washing, the baptism of the sacred font might be understood, if it were
appropriate: that one elected to the priesthood should then first be washed with the water
of baptism for the remission of sins, and not that the Apostle would contradict such an
ordination, saying: "Do not ordain a neophyte, lest being puffed up with pride, he fall
into the condemnation of the devil. But the high priest, clad in sacred vestments, is
straightway anointed with the oil of consecration, so that by the grace of the Holy
Spirit, the consecration may be perfected;

not that we can possess the virtues which these garments signify without the grace of God,
but because the greater aid of grace must be bestowed by the Lord where one is elevated to
a higher degree or placed over the governance of more people. Meanwhile, it should be
noted that although Aaron is said to be dressed in eight vestments in this book of Exodus,
it seems that a ninth, namely, the belt, is added in Leviticus, by which the linen tunic
was girded before the blue robe was put on. Thus, it is written: "And when he had washed
them, he clothed the high priest with the linen garment, and girding him with the girdle,
and putting on him the blue robe; and over it, he placed the ephod, which he attached with
a belt fit to the priestly breastplate" (Leviticus VIII). But how this was done is clearly
evident from the things explained, an intellectual figure of the garment.

CHAPTER 3.10

Concerning the four colors of priestly garments, the four elements, and the consecration
of priests. Indeed, because we have briefly touched upon the priestly attire, following
the sayings of the fathers, we thought it noteworthy that those four distinguished colors
of which it was made are fittingly compared to the elements of the world. Byssus or linen
corresponds to the earth, because it is born from it; purple to the waters, because it is
dyed from marine shellfish; hyacinthine and scarlet to the air and fire due to the
similarity of color. And scarlet was twice dyed, because fire is endowed with a twin
power, namely of shining and burning. The Hebrews say that the high priest carried the
figure of all elements in his attire because he was to intercede in sacrifice not only for
Israel but for the whole world. To which, perhaps not incongruously, we may add that in
each human being is contained the figure of all the elements: fire in heat, air in breath,
water in moisture, and earth in the very solidity of the limbs. Hence, also, man is called
microcosmos in Greek by physiologists, that is, a smaller world. And if you inquire what
gold signifies in the same attire according to this understanding, understand it as the
rational virtue of the inner man. Hence also, 'Holy to the Lord' is inscribed on it:
because by this alone can anyone ascend to the knowledge of their Creator.

For this reason, the Apostle says, Christ dwells in our hearts through faith in the inner
man (Eph. III). Therefore, the Scripture shows us the high priest of the Old Testament
thus clothed, so that the high priest of our time might know to intercede for the whole
human race, especially for those who have known the truth and bear the mark of that faith
on their forehead, admonished by the Apostle saying: I exhort, therefore, that first of
all supplications, prayers, intercessions, and giving of thanks be made for all men, for
kings, and all that are in authority (I Tim. II). If we understand the Lord the Savior in
the high priest whom Moses consecrated, it is right that in his attire he has the figure
of the whole world and of man. For he is, as the Apostle says, the brightness of glory and
the image of the substance of God the Father, upholding all things by the word of his
power. He is the Lamb of God, who takes away the sin of the world: he is the priest
forever, adorned with all the ornaments of holiness, not which he deserved by being born
in the flesh through the exercise of labor, but which he wholly received incarnate in the
womb of the Virgin through the coming grace of the Holy Spirit (Heb. I). Of his
priesthood, beautifully commending intercession for us, the Apostle says: But he, because
he continues forever, has an unchangeable priesthood;

wherefore he is able also to save them to the uttermost that come unto God by him, seeing
he ever lives to make intercession for them (Heb. VII). He also equally commended the
garments and ornaments of virtues, adding: For such a high priest became us, who is holy,
harmless, undefiled, separate from sinners, and made higher than the heavens. Who truly
had the golden plate on his head, on which 'Holy to the Lord' was inscribed; because he
came in the name of the Father, saying: I am in the Father, and the Father in me; and he
who sees me sees the Father (John XIV). Thus far, the habit of Aaron and his sons is
designated by heavenly oracle as it should be. It also follows the manner of consecration
by which they themselves, or the tabernacle with all its furnishings, ought to be
dedicated. Evidently, by offering to the Lord a calf, etc., all these things symbolically
demonstrate that solely through the priests are consecrated both the devotion of good
works and the purity of faith, as well as the grace of divine enlightenment. For who does
not know that the immolation and blood of those animals prefigure the death and the
sprinkling of the blood of our Lord, through which we are both absolved from sins and
confirmed in good works? The Apostle teaches what mystery of the Savior the unleavened
breads contain, saying: Therefore let us keep the feast not with old leaven, nor with the
leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.
Moreover, the cakes and wafers are anointed or sprinkled with oil; so that we might be
reminded to have works not only chastened from the leaven of malice and wickedness but
also worthy of divine sight with the richness of charity. Or certainly, we offer a small
cake sprinkled with oil for our consecration to the Lord, when all that we do grows rich
in the devotion of our heart through the internal grace of the Holy Spirit. We offer
wafers anointed with oil, when we also show to men externally, without doubt as an example
of living, that what we do is spiritual. By these offerings, our consecration is perfected
when through good works and pure thoughts, we acquire for ourselves the merit of holiness
granted by the Lord. After fulfilling the commands of this consecration, Aaron and his
sons, the Scripture returns to also taking account of the making of the altar of incense,
on which the same Aaron was to offer daily incense.

CHAPTER 3.11

Description of the Altar of Incense. (Exod. XXX. You shall also make an altar to burn
incense, etc. If the altar of burnt offering, mentioned above, generally signifies the
life of the just, who daily crucify their flesh with its vices and desires, and offer it
as a living sacrifice to the Lord; what does this altar made for burning incense signify,
except the special life of certain perfect ones? For it is not in vain that on the former
altar the flesh of animals was burned, while on this one incense was burned; because on
that altar were figured those who do not walk according to the desires of the flesh, but,
as if sacrificing these to the Lord, dedicate all the senses of their body to His will
through the fire of the Holy Spirit: whereas on this altar is expressed the type of those
who, with greater perfection of mind, having extinguished and lulled all the allurements
of the flesh, offer only the vows of prayers to the Lord: having nothing of the flesh to
contend with, nor any consciousness of sin to disturb and terrify them, but desiring to
come and appear before the face of God by the shedding of sweet tears. Hence this altar is
appropriately placed inside near the veil and the ark, while the other is placed outside
before the tabernacle; because those evidently shine before the holy Church as examples of
virtues to all;

while these, with the higher fervor of desire, even though still detained bodily, draw
near to the contemplation of future blessedness. Fittingly, the former is commanded to be
covered with bronze, while this one with gold: for bronze is more resonant and durable
than other metals; while gold, though it falls short in sound, surpasses bronze in
splendor. Clearly, therefore, the bronze altar, on which the flesh was burned, and the
blood of the victims was poured, represents those who, having subdued and as if sacrificed
the pleasures of the flesh to God, perseveringly pursue the path of truth which they have
once begun, and also frequently proclaim this path to others by the word of preaching. The
golden altar, on the other hand, is fittingly adapted to those who are more illuminated by
the grace of heavenly brightness; but who, less than others, disclose by speaking what
sweetness they taste internally in the secret contemplation of the face of God: they are
less capable of expressing in words the sweetness with which they are internally refreshed
in the hidden presence of God. Fittingly also, the altar of incense excelled as much in
the brightness of its metal as it was smaller in measure; because the holier some are in
the Church, the fewer they are. Fittingly, from the same setim wood, which we have said
resembles white thorn and is incorruptible, it is commanded that both altars be made:

because assuredly there is one steadfastness of unfeigned faith, with which the hearts of
all the elect should be fortified, and prepared to receive the fire of love and to offer
sacrifices of virtues to God: because the Apostle speaks generally to both the small and
the great, saying: "Let us cleanse ourselves from all defilement of flesh and spirit,
perfecting holiness in the fear of God" (II Cor. VII): which is to say, in other words.
Let us cut off and remove from ourselves the thorns of vices and the stings of titillating
pricks, which the soil of our body has been accustomed to produce for us out of the sin of
the first transgression, and diligently hewing them away with a certain ax of careful
chastisement, let us strenuously cultivate both our inner and outer man, who may become
worthy, upon receiving the fire of the Holy Spirit, to offer a sacrifice of virtues in the
sight of his Creator. Fittingly, the same fire was not dissimilar, which in this altar
consumed the victims, and in that one burned the incense; because assuredly there is one
spirit, which enlivens the minds of all the faithful with varying grace of gifts.

But the altar of incense was square, having one cubit in length, and another in width, but
two in height, to the long-suffering patience, as discussed in the exposition of the altar
of burnt offerings, the width pertains to the abundance of love, the height pertains to
the sublimity of hope, through which, in the endurance of temporal labors, and in the
cheerfulness of sincere love, we rejoice with a pure mind. One cubit in both the length
and the width of the altar, signifies when the highest and most perfect men in the Church,
with a view to nothing other than eternal retribution, both bear temporal evils calmly and
by charity bestow whatever good they can upon their neighbors. Likewise, because love is
patient, it is kind. Patient, namely, to tolerate the injury inflicted by a neighbor;
kind, so that to him whose adversities it tolerates, it also provides acts of mercy when
needed. Fittingly, it is commanded that the altar of incense be made square in length and
width; to signify that the mind of the perfect, united in mutual virtues, can equally love
a brother and bear with him, and as much as it can endure his trouble with patience, it
can also bestow upon him benevolence through the love of its own piety. But it has two
cubits in height, because the elect hope to receive a double reward in the future life,
namely, one of the rest for their souls, when, putting off this corruptible and mortal
body, they will enter the heavenly kingdom;

the other, when receiving the same body incorruptible and immortal, they will rejoice more
perfectly in the presence of their Creator, with the promise of the prophet fulfilled,
which says: "In their land they shall possess double; everlasting joy shall be unto them"
(Isa. LXI). Horns proceed from it, etc. Horns often in Scriptures are accustomed to
designate the eminence of faith and virtues: through which we must blunt and overcome the
attacks of the ancient enemy confronting us, saying with the prophet to the Lord: In you
we will knock down our enemies with a horn (Psalm XLVIII). He who soon declared about
which horn he said, by adding: And in your name we will scorn those rising against us.
Conversely, sometimes the wars of vices, which attempt to conquer us, are accustomed to be
indicated by the name of horns. Which both are briefly encompassed by the Lord through the
prophet saying: And I will break all the horns of sinners, and the horns of the just will
be exalted (Psalm XLVII). Hence, well in the law only animals of the horned kind are
decreed to be clean and edible for the people of God. Indeed, it is established that
animals which chew the cud and split the hoof are also horned; so that it may be shown
mystically that only those can be incorporated into the Church of God with spiritual
union, who by the strength of faith are proven invincible against the wars of vices.
However, horns proceed from the altar of incense itself, when the chosen do not show the
works of virtues to the face of men superficially, but exercise them from the internal
root of the mind with a fixed and immovable affection.

But hypocrites, as if having horns borrowed from elsewhere, have the appearance of piety,
but deny its power. To whom that fable of Aesop aptly fits, which tells of a crow adorned
with peacock feathers carried off in bundles, vainly boasting of its beauty, indeed almost
stripped of all the feathers and its life by the burning jealousy of the peacocks. The
altar is vested with purest gold, when the perfect ones shine with the true light of
internal wisdom, when in all they do, the splendor of charity, as if the glory of daily
habit, is displayed, when they always show to those seeing or hearing them that they
possess the memory of perpetual clarity, when they manifest that they consider and seek
the kingdom of God and His justice above all. And well it is commanded that both the grate
of the altar and the walls and horns be vested with gold. The grate indeed was inside in
the middle of the altar prepared undoubtedly to receive incense. But the walls appeared
outside, the horns themselves standing out higher outside with special eminence. The grate
is gilded, when the grace of Christ shines through faith in our interior man. The walls
are gilded, when the same grace of the Lord's love is extended outward through good works.

And the horns are gilded, when the very confidence of the strength of the just, by which
they have learned either to endure opponents of truth bravely through patience, or to
refute or correct wisely through wisdom, sparkles with the brightness of internal light in
all things. And because such ones can rightly say: I have fought the good fight, I have
finished the race, I have kept the faith, henceforth there is laid up for me the crown of
righteousness (II Tim. IV), it is fittingly added. And you shall make for it a gold crown
all around. For indeed, a golden crown is made all around the altar of incense when the
saints, remembering what they have done for us, await their eternal rewards. And the crown
is fittingly made all around the altar, so that it may be shown that everything they have
done is worthy of heavenly reward: nor should anything remain in such persons that, after
the release of the flesh, ought to be chastised by purgatorial fire. Likewise, the altar
of incense has a gold crown all around also in those who, though they are lesser in merits
and dare not openly declare, still have a certain reward laid up for them for their good
fight and kept faith, yet whatever they do, they act with the intention of pleasing God
and with the hope of receiving the same heavenly reward. It follows:

And two golden rings under the crown, etc. Indeed, in these rings by which the altar was
carried, just as it was above in the altar of burnt offering, the ark and the table were
set forth, the books of the four Gospels can not inappropriately be understood, by whose
faith and doctrine the saints are carried and uplifted from earthly thoughts; through the
desert of this life, by daily progress in good works, they are borne to the heavenly
homeland. However, because it is clearly commanded there to make four circles, namely two
on one side and two on the other, but here with the number four not explicitly mentioned,
two rings are made on each side: it is certain that there the number of evangelists is
more plainly evident, while here also some other spiritual mystery, which mainly concerns
the love of God and neighbor, is present. For the altar is surrounded by golden rings on
each side; because the heart of the elect is confirmed on both sides by the love of God
and neighbor. Which is well compared to rings, because prophecy will be done away with at
the end, knowledge destroyed, tongues will cease, but love will never cease. There are,
however, two rings on each side; because each commandment of charity is distinguished by a
dual virtue. For the love of God is perfected through the sincerity of faith and purity of
life (Hebr. II); for without faith it is impossible to please God, and faith without works
is dead (James II).

Both are embraced by one verse when the prophet says: "But the righteous shall live by his
faith" (Hab. II); clearly insinuating that one will come to life only if he has the works
of justice along with the faith of truth. Similarly, brotherly love consists in dual
virtue, namely of patience and kindness, as the Apostle testifies, saying: "Charity is
patient, is kind" (I Cor. XIII). Hence also the Lord says, "Forgive, and you will be
forgiven; give, and it will be given to you" (Luke VI); teaching patience in forgiving
debts, and the grace of kindness in giving what is necessary. In one, so that we may bear
the inconveniences of others strongly: in the other, so that we may joyfully offer our
goods to others. Therefore, the altar has two rings on each side, with the dual perfection
of charity, the holy ones are girded both in honor of their Creator and in care and
service to their neighbor. And into these rings gilded poles are inserted, so that the
altar may be carried, when they receive with the prepared bosom of the mind the most
illustrious sayings of the preceding Fathers, by which they are lifted more and more from
earthly things to the love of eternal goods. For that such men in both mind and merit
approach heavenly things is also mystically signified by the following words, when it is
said:

And you shall place the altar opposite the veil, etc. For the Ark, as has been explained
in its place, represents the Lord Savior, the veil that hung before the Ark signifies
heaven itself, into whose heights the Lord entered after conquering death; so that, as the
Apostle says, He might now appear in the presence of God for us (Hebrews 9). And the altar
stands opposite the veil that is before the Ark, just as every intention of the just is
directed towards entering the heavenly kingdom. It stands before the propitiatory, which
covers the Ark, as they approach the vision of their Creator with purity of mind, and
although enclosed, still conduct their conversation in heavenly places.

CHAPTER 3.12

On burning incense on the altar. And Aaron shall burn incense upon it, etc. It is known
that incense or thymiama signifies the power of prayer, as the Psalmist says: "Let my
prayer be directed as incense in Thy sight" (Psalm 140). And in the Apocalypse of John, he
saw the saints holding golden bowls full of incense. Which he immediately explained by
adding: "Which are the prayers of the saints" (Rev. 5). And since Aaron, as mentioned
above, signifies both the high priest specifically, namely, the Lord Savior, and also the
priests of our order: Aaron shall burn fragrant incense on this altar in the morning,
whether when the Lord Himself enlightens the hearts of the faithful with a new beam of His
grace, urging them to the sweetness of prayer, or when the participants of His priesthood
by diligent exhortation stir the faithful to beseech the face of their Creator. The priest
also burns incense not only in the morning but also in the evening. Incense is burned in
the morning so that at the beginning of every good deed, which we intend to do by the
inspiration of God, we may invoke His aid by which we may bring it to completion. And in
the evening, so that when we finish what has been well begun, we may return vows of
gratitude to Him from whom we received it, for the gifts He granted. Or certainly, because
in the morning and with the sun risen, we clearly see everything around us;

but when evening comes, with uncertain sight we are veiled in darkness. Therefore, we need
the light of a lamp to see what we wish. Those sacraments of our Redeemer or words, which
we can clearly recognize even according to the order of human reason to the extent we are
able, we now see as if in the day. But in whatever things human reason fails, but the
authority of Scripture alone is to be followed by us, there, as if in the night, the eye
of our understanding is darkened. But the lamp of God's word helps our feet, lest they
stumble and stray from the path of truth. Hence Peter, speaking of the sacrament of the
Lord's faith, said: "And we have the more sure word of prophecy, to which you do well to
attend, as to a lamp shining in a dark place, until the day dawns and the morning star
arises in your hearts" (2 Peter 1). Therefore, it is well said: "And Aaron shall burn
fragrant incense on it in the morning when he dresses the lamps, he will burn it, and when
he lights them in the evening. For Aaron burns incense on the altar in the morning when
the Lord inflames the hearts of the faithful to the grace of compunction in those
mysteries of truth which they are now able to understand.

He burns it in the evening when he lights the lamps, when He teaches from those things
which they cannot yet grasp, because they also know these sacred things, as much as they
are undoubtedly divine, to love the heavenly where all secrets are revealed. And the
incense is fragrant and sweet when touched by sudden divine compunction, they find it
sweet to be alone with tears and prayers. It is well followed by: Perpetual incense will
burn before the Lord, etc. Because it is indeed necessary that the soul, after prayer and
weeping, should not turn to idle words or deeds, but should keep itself in the same vigor
of devotion which it received in prayer, even after the prayer is finished; according to
the example of Anna, of whom it is said while praying: And her countenance was no longer
changed in different ways (1 Samuel 1). You shall not offer incense of another composition
upon it. In the following parts of this volume, from which spices this incense ought to be
composed are specifically named: namely stacte and onycha, galbanum of good odor, and pure
frankincense, all of which pertain to the signification of eternal goods which must
primarily be sought from the Lord. Therefore, incense of another composition than what the
Lord has prescribed shall not be offered upon the golden altar; because those who pray
should seek nothing else from the Lord than what He has commanded and promised to give;
and we should believe nothing about Him other than what He has taught.

A sacrifice is not to be offered upon it, etc. For all these things pertain to the outer
altar, which designates the life of those beginning and still placed in progress. For the
life of the righteous perfect ones is of such great sublimity that nothing carnal, which
they might have to sacrifice to the Lord, can be found in it. And indeed the libations of
wine are known sometimes to designate the great virtue of spiritual grace, that is,
whether it be the cup of doctrine, or the chalice of passion, or the fervor of principal
love, or the very perception of the Holy Spirit, or something of this kind. But whenever
the wine of libations is offered with the flesh of victims, it certainly designates
according to the tropological exposition the sanctity of those who still have something of
carnal desires, which are contrary to the purity of the spirit, and which ought to be
burned by the fire of the Holy Spirit on the altar of the heart. However, the perfect
righteous, who can say: "My heart and my flesh have failed, God of my heart, and God is my
portion forever"; as if, with the cessation of the libations of victims, which pertain to
the outer bronze altar, they offer only inward on the golden altar the fragrances to the
Lord of heavenly desire; because, being made more secure about the remission of sins, they
lament only for the delayed entrance into the eternal kingdom, and with the sweet flow of
tears they water their bed every single night. Of this very altar, it is still well said:

And Aaron shall make atonement upon its horns, etc. For indeed our High Priest offered His
blood once a year for the sin of the whole world. In that specific year, of which He
speaks through Isaiah: To proclaim the acceptable year of the Lord (Isa. 61); that is, in
the whole time in which He deigned to unite the Church to Himself. He also gave to each of
the believers once the washing of the holy font, in the mystery of His blood, to loosen
the bonds of sins, and with the beautiful diversity of all kinds of figures. The pontiff
indeed was commanded to offer atonement on the horns of the altar in the blood of the
oblation once a year, but daily to burn fragrant incense upon it; because the Lord and our
Savior, who daily renews His faithful by the grace of inner compunction, redeemed them
once overcoming death by the sacrifice of His blood. Those faithful, who are usually
accustomed to wash away daily sins with daily prayers and tears, once by the sacrament of
His passion rejoice that they are freed from all sins. Aaron shall make atonement upon the
horns of the altar, because He Himself not only lived among men and prayed for men; but
also now sitting at the right hand of the Father in the heavens, He intercedes for us, and
dwelling in the hearts of the chosen through faith, while He stimulates them to pray, He
is rightly said to make atonement.

Aaron shall make atonement upon the horns of the altar, when the Lord commends His chosen
ones to the Father, by the memory of the virtues which they performed. Hence, as if
touching the horns of the golden altar, He speaks of the devotion of the disciples: Whom
You gave me out of the world, they were Yours, and You gave them to me, and they have kept
Your word. Now they know that all things You have given me are from You (John 17). For
whom, even praying, He added: I pray for them, not for the world, but for those You have
given me, for they are Yours (Ibid.). And because for the merits and intercessions of
eminent men, the Lord often has mercy on our weakness, it is rightly added: And he shall
propitiate upon it in your generations, etc. For Aaron propitiates upon the altar of
incense when, on account of the righteousness of the saints whom we seek as intercessors
and patrons for ourselves, the Lord is propitiated. Finally, when Hezekiah was besieged by
enemies and called for his help, he said: "And I will save this city and protect it for my
sake and for the sake of David my servant" (IV Kings XIX). Likewise, Moses, interceding
for the sinning people, made remembrance of the fathers and, as if pleading upon the horns
of the altar, sought to placate the Lord: "Let your anger rest," he said, "and be merciful
toward the iniquity of your people. Remember Abraham, Isaac, and Israel, your servants, to
whom you swore by yourself, saying: 'I will multiply your offspring like the stars of the
sky'" (Exod. XXXII). Indeed, we can interpret these altars in such a way that we accept
the bronze one, on which the flesh was burned and the blood of the sacrifices was shed, as
representing the whole church of this time, in which no one is without sin, even if his
life on earth were only a single day. There is no one born carnally from the sin of Adam's
transgression who does not need to be reborn in Christ, and his spirit purified by fire.
The golden altar, however, signifies the Lord himself, who in a miraculous and ineffable
manner took true flesh from Adam, but was truly free from the sin of Adam's flesh;

just as both altars were made from the same kind of wood, but not both were covered with
gold. On this altar, nothing carnal was offered but only incense was burned; for the Lord,
pouring out prayers or tears, did this not for his own sins, of which there were none, but
for our salvation. For just as the ark placed within the veil signifies the God-man
sitting at the right hand of the majesty in the heights, so too, the altar placed outside
the veil but near its entrance can figuratively express the same Mediator of God and men,
who indeed conversed among men humanly, but by the power of his divinity penetrated the
innermost heavens. The incense altar stood in the sanctuary, where the lampstand and table
were; because the Word was made flesh and dwelt among us (John I). The ark stood within
the veil; because the same Lord Jesus, after his passion and resurrection, was taken up
into heaven and sits at the right hand of God. Upon whose horns of the altar Aaron
intercedes in the blood that was offered for sin, and propitiates upon it, those who pray
for the people of God, or for their own ignorance, the priests, trusting to be helped and
saved by the only-begotten Son through the sacrament of his passion, as the Apostle
instructs and says: "Through him, therefore, let us offer the sacrifice of praise always
to God" (Hebr. XII), that is, the fruit of lips confessing his name.

This can also be suitably accepted of all the elect, that is, members of the high priest,
who pray to the Father in spirit and truth. To which altar better than this does it apply
what is said: "Holy of holies shall they be to the Lord," of which the archangel said to
the virgin mother about the one to be born into the world: "The Holy Spirit will come upon
you, etc. (Luke I). Described thus far is the making of the incense altar; there still
remains the description of the bronze basin, in which the priests washed their hands and
feet before entering the tabernacle; but one command of the Lord is preemptively
mentioned, which we also should briefly touch upon and explain as best we can.

CHAPTER 3.13

On the price for the souls of individuals, the numbered people. When you take the sum of
the children of Israel, etc. David had forgotten this command, when he numbered the
people, and thus brought a plague upon that people by numbering them. However, in a
spiritual sense, the sum of the children of Israel represents the sum of all the elect,
whose names are written in heaven. And each gives a price for their souls to the Lord,
when they exhibit to Him the service of diligent servitude in good works. Otherwise, there
will be a plague upon them when they have been counted; because, without doubt, perpetual
vengeance awaits those who, associated nominally with the number of the faithful, refuse
to offer the perfect works of faith to the Lord. And it is said of such: They will not
give to God their appeasement, nor the price of the redemption of their soul (Psalm 48).
For the redemption of a man's soul is his riches (Proverbs 13), as Solomon says: whether
temporal, namely, when he has distributed them and given them to the poor, so that his
righteousness remains forever; or spiritual, that is, the justice he has done, either by
showing mercy to the poor, or by doing other good deeds. But everyone who advances to the
name will give a half-shekel, that is, ten obols; which can be understood by us as nothing
other than the observance of the Decalogue law.

For whoever knows how to understand this rightly has recognized that all the fullness of
faith and work, and the promise of future reward, is contained in it. Indeed, in the first
three, the love of God, in the following seven, the love of neighbor is comprehended; and
as the Apostle testifies: Love is the fulfillment of the law (Romans 13). But also another
sacrament, by no means to be passed over, is contained in the same number ten. For the
name of Jesus among the Hebrews begins with the letter Yod, among the Greeks with iota;
both of which in their respective nations are the sign of the number ten. And they offer
ten obols as a price for their soul to the Lord, who, believing in Jesus Christ, bring
forth the sign of His name, which begins with the number ten, on their forehead and
profession. And perhaps for the grace of this sacrament the Lord testifies in the Gospel
that one iota cannot pass from the law (Matthew 5); because the power of the Decalogue,
which is contained there, and the faith of His name, which is mystically signified there,
can never be corrupted by the perturbation of the unfaithful.

Whoever is counted in the number from twenty years old and above, shall give the price.
The number twenty signifies the conjunction of both Testaments, namely, the law which is
written in five books, and the Gospel, which is four; for four times five make twenty.
Therefore, anyone is counted in the number of the people of God from twenty years old;
because he is worthy of the fellowship of the elect, who, having spiritually understood
the decrees of the law, aided by the grace of the Gospel, fulfills them according to his
measure and capacity, and awaits the eternal rewards in heaven promised by the same grace.
The rich shall not add to the half shekel, etc. Because whether one is great in merits and
perfect, or still tender and placed in the progress of virtues, the same law of the
Decalogue is imposed on all, by which they love God and their neighbor.

And the money received, which is collected from the sons of Israel, etc. The money
received from the sons of Israel is brought as a memorial before the Lord, when whatever
good we do is kept in eternal memory with our Creator and Judge; so that from what we have
offered to Him, by the fruits of good works, He may deign to be propitious to us. And the
same money is kept for the use of the tabernacle, when the habits and acts of subsequent
believers in Christ are confirmed by the good deeds of the righteous; and the lesser ones
strive to become such as they know those to have been, whom they recognize as reigning
with the Lord. Indeed, it is to be noted that the aforementioned money was to be given not
according to the assessment of the people, but according to the measure of the temple. For
the measure of the temple is the disposition of the divine law, which the Lord commands to
be kept in His Church, and whose observance He promises eternal rewards in the future.
However, if anyone tries to serve God according to the pleasure of human will, he who does
not offer the money of his devotion according to the measure of the temple, with a
rejected and cast away offering, will be struck by the punishment of the final
reprobation.


ON THE TABERNACLE AND THE PRIESTLY GARMENTS (BOOK III, CHAPTER 3.14)
============================================================

ON THE TABERNACLE AND THE PRIESTLY GARMENTS continued

CHAPTER 3.14

Description of the bronze laver. The appearance and rim, etc. This laver or basin, as it
is called in the following passages, can principally be understood as the water of
baptism; through whose washing it is necessary for all who enter the gates of the Church
to be cleansed. But since it was placed between the tabernacle of testimony and the altar
of holocausts, and since the same priests were commanded to wash in it twice daily, that
is, morning and evening, when they entered the altar to offer incense to the Lord, and
because we can only be washed once with the water of baptism; this laver commends to us
the washing of contrition and tears, which we always need, especially when we approach to
minister the heavenly mysteries. For the altar of holocausts, on which the flesh of the
victims was burned to the Lord, signifies the extinguishing of carnal desires by the fire
of the Holy Spirit; but the altar of incense signifies the purity of those who, having
subdued the allurements of the flesh in every way, and pacified the struggle with vices,
shed tears out of expectation and desire for the heavenly entrance. Rightly, then, is the
laver placed near the altar of holocausts, in which the washed priests may enter the
tabernacle and burn incense to the Lord. For the state of tears and contrition is
distinguished in two ways; first, it is necessary for everyone converted to the Lord to
implore pardon with tears for the sins they have committed.

If this is accomplished over a long time with the fitting fruits of repentance, it remains
that, made more secure by the acceptance of pardon for sins, they must already come with
longing desires to the time when they may deserve to see the face of their Creator among
the most blessed choirs of angels. He who truly does this does not at all tolerate without
tears either the length of this life or the delay of that one, saying of this life: Woe is
me, that my sojourning is prolonged! I dwelt with the inhabitants of Cedar (Psalm 119),
that is, with those who wander in the darkness of errors and crimes; which the name Cedar
signifies, he already longing for the joys of perpetual light: the more I thirst for the
heavenly homeland, the more I dread the proximity of the wicked, among whom I converse as
a sojourner. Saying again of that life: My soul thirsted for the living God, when shall I
come and appear before the face of God (Psalm 42)? This thirst, which he could not bear
without tears, the following words declare: My tears have been my bread day and night. As
if he were openly saying: The longer I am deferred from seeing the face of God, for whom I
ardently thirst, the more sweetly I am refreshed with the bread of tears, which I shed in
his memory. Therefore, the altar of holocausts suggests the tears of penitents for the
sins they have committed.

The altar of incense expresses the weeping of those rejoicing in the good works they have
completed with the Lord's help; and desiring the rewards which they trust they will
receive from the Lord as their remunerator. This weeping indeed excels the former as much
as gold excels bronze, as much as the holy of holies, where the ark of the Lord was, is
known to have surpassed the first tabernacle, in which the lampstand and table of the Lord
stood. After the altar of burnt offering, the basin was placed, in which those who entered
the altar of incense would wash: for no one becomes the highest suddenly, but with
advancing merits, each person ought first to overcome the battles of vices, and then, with
compunction of tears, humbly beseech their Creator, to be able to shed sweet tears for the
entrance into the kingdom, who previously shed bitter tears for fear of punishments. But
what is more fitting than to take the base on which the same basin was placed as the very
desire for the kingdom and heavenly life? Certainly, it is for this cause that even
perfect and highest men daily wash themselves in a fountain of tears; and though they
cannot yet fully see the joy of inward peace, at least through sighing they taste it. For
that in this laver, placed between the tabernacle and the altar, the tears of the perfect
are symbolized, the very words testify, in which it is said:

And Aaron and his sons shall wash their hands and feet in it. For no one of the people was
permitted to wash there; but the high priest and his sons, namely the priests of lower
rank, were commanded, showing that with great men, as their life is more perfect, so also
their compunction is loftier. We do not say this, as if only the ministers of the altar
could or ought to have such compunction; but mindful of the words of the blessed apostle
Peter, who speaking to all the faithful about the cornerstone, which is Christ, said: And
you yourselves, like living stones, are being built up as a spiritual house, to be a holy
priesthood, to offer spiritual sacrifices (1 Pet. II). And what John says in Revelation:
Blessed and holy is the one who shares in the first resurrection; over these the second
death has no power, but they will be priests of God and of Christ (Rev. XX). We urge all
the faithful to be counted under the mystical name of priests, as members of Christ,
namely the eternal priest. The blessed apostle Paul also shows what sacrifices they should
offer, saying: I beseech you therefore, brethren, by the mercies of God, to present your
bodies as a living sacrifice, holy, acceptable to God (Rom. XII). Therefore, Moses set
this laver not only for the ministers of the sacred altar, but also for all perfect
individuals in any rank; because the law of God generally preached the grace of saving
compunction to all the faithful.

If we want to take the great high priest, our Lord Savior, in the person of Aaron, it is
also clear that he was washed with the water of this basin before entering the altar to
offer; for before he offered the incense of His most holy body on the altar of the cross
for our salvation, He also wept for our love, as was well known in the resurrection of
Lazarus. It is well added: That they may offer incense to the Lord, etc. For the death of
the spiritual soul is truly to be feared, and eternal, if anyone chosen for the ministry
of the altar neglects to render the incense of prayers to God. Death is to be feared, if
anyone presumes to enter the holy mysteries without the special cleansing of compunction,
and to handle the holy things of the Lord with common hands. Therefore, let them wash
their hands and feet in the water of the bronze basin, and thus approach the altar. Let
them wash their deeds and steps with tears, and then extend their hands to touch the
mysteries of Christ, and place the steps of their feet in the courts of the Lord. I
equally consider this commandment to be for those who are to be cleansed by receiving
these same sacraments, that they first examine, winnow, and purify their deeds and
thoughts with more careful diligence, and thus proceed to partake of the sacraments of
faith, lest they deserve to hear that saying of the Apostle: For anyone who eats and
drinks unworthily eats and drinks judgment to himself, not discerning the body of the Lord
(I Cor. XI); that is, not discerning the food of the living bread from the common food
with a cautious and diligent mind. These things about the basin and the approach to the
altar can also be very usefully taken in this way; although principally that altar
signifies the internal vows of spiritual prayers. But it must be more diligently
considered what is added in the conclusion:

It will be a perpetual statute for him, etc. For even if the basin, or altar, which Moses
made is taken away, if the priesthood which he established is changed to the new
priesthood of the Church, nevertheless the legitimate washing and spiritual incense
remains perpetual in the life of the faithful; which was typically signified by the
incense of that altar, and the water of that basin; just as many other things, which the
law commanded to be done or warned to be observed perpetually, have ceased to be observed
literally; but according to typological understanding will never cease to be spiritually
observed by the saints, as the one who did not come to abolish the law but to fulfill it
testifies: Because one jot or one tittle shall in no way pass from the law until all
things are accomplished (Matthew V). For our humility also pertains to that seed, about
which it was said: Because it will be a perpetual statute for him and for his seed through
generations; not indeed by being born from the line of Aaron, but by believing in him, in
whom Aaron with his saints of that age believed; about whom it was promised to Abraham,
Because in your seed all the families of the earth will be blessed (Genesis XXV).
Mentioning these families, Isaiah says: All who see them will recognize them; because
these are the seed which the Lord has blessed (Isaiah LXI).


ON THE TEMPLE OF SOLOMON
========================

ON THE TEMPLE OF SOLOMON The Venerable Bede

AD 673–735

This book follows the account of the building of Solomon’s temple in the books of Kings
and Chronicles, and reads each detail of the building as a picture of the Church. It is
sent to Acca, bishop of Hexham, with a letter, and it ends with the finishing of the work
on the house of the Lord.

LETTER TO ACCA

The vessel of election and teacher of nations exhorts us to the reading of divine words,
bearing true witness with his voice that whatever has been written has been written for
our instruction, so that through patience and the consolation of the Scriptures, we may
have hope (Rom. XV). There he declares that in order to obtain the hope of heavenly goods,
we must have patience and regard for the consolation of the Scriptures. Namely, patience,
so that whatever adversities may arise, we may bear them with a humble and submissive
mind, as if they were scourges inflicted by a just judge and merciful father; either for
the glory of virtues and the increase of merits, if we the just and innocent are
afflicted; or for the correction of morals, if we are entangled in vices. The consolation
of the Scriptures is to be sought, so that by frequent meditation on them, we may recall
to memory how much those supreme fathers, and the illustrious lights of the Church, often
endured the affliction of darkness in this present life, how much glory with the Lord they
rightfully received in the future life for their piety and patience, and how much
incorruptible praise and renown they also left among all the faithful in this life, as
Scripture says (Prov. X): The memory of the just is with praises, and again (Eccli. XLIV):
The bodies of the saints are buried in peace; and their names live through generations and
generations. Also, the apostle James (James V):

Behold, we call blessed those who have endured. You have heard of the endurance of Job,
and you have seen the outcome of the Lord. It is not for nothing that he added, after
speaking of the hardships of the just: And you have seen the outcome of the Lord; because
he who lived without fault here did not depart from here without a scourge; he who
appeared in the world to heal the sick and raise the dead chose, in order to teach us the
example of patience, to leave the world through the weakness of death. Hence, the
Psalmist, having said (Psalm. LXVII): Our God is the God of salvation; immediately adds,
in admiration or rather in astonishment: And the Lord God has the ways out of death.
Therefore, through patience and the consolation of the Scriptures, let us have hope, also
of consoling ourselves after our afflictions and pressures, since we too have endured
patiently in tribulation, and have recalled to mind their actions, who both by the merit
of justice have far surpassed us, and have endured far greater struggles of adversity than
we have. Indeed, they often suffered persecution from the unjust because of the justice in
which they excellently shone, so that they might receive, along with the exercise of
justice, the crown of invincible patience, and moreover, leave behind with glorious
perseverance the preordained footsteps for all who follow them.

However, we are often chastised by the mercy and providence of our Creator for our
transgressions, so that, returning to our conscience with healthful compunction, we may
diligently punish with tears what we have committed through deceiving allurements and
negligences; and thus corrected by the Lord's assistance, we may deserve to belong to the
hope of life and to the fellowship of those who, though innocently afflicted, were just.
For we also find this in the consolation of the Scriptures, because the Lord blessed all
those who fear Him, both small and great (Psalm 113), and declared that in the house of
His Father there are many mansions for us. With this consolation now, my most beloved
bishop, I daily alleviate the present anxieties of temporal matters, and am not in doubt
that you are sublimely encouraged to see the good of the Lord in the land of the living,
transcending the evils of men who reign in the land of the dying, as one abundantly
supplied not only with the pages of divine writings, but also with their pious
expositions, which the venerable Scripture of the fathers has left us. However, since new
things sometimes delight more, it seemed to me good to send to your holiness a little work
that I recently composed allegorically, following the footsteps of great commentators on
the creation of the temple of God, for your perusal.

The more you, being intent on its reading, discover the many mysteries of Christ and the
Church embedded in the ancient pages, and the greater the gifts of God which you see
promised there, either given to us in the present or promised for the future, the lighter
and less concerning you will judge all the vanities and adversities of fleeting things,
and the prosperous; following the example of the blessed John, who was banished by a
wicked emperor to the confines of a very small island, but was immediately introduced by
the pious Creator, through the Spirit, to contemplate those infinite secrets of the
heavenly mansions. And where he was thought by deceived enemies to be bereft of the
support and company of friendly men, there he deserved to enjoy the vision and
conversation of angelic friends. Taught by them, he learned ever more and more to scorn
the allurements and bitterness of the world, the more sublimely he beheld those things,
which by their greatness and eternity are far more to be feared and loved. Farewell
always, my most beloved, and intercede for us.

CHAPTER 1

That the construction of the tabernacle and the temple represents one and the same Church
of Christ. The house of God which King Solomon built in Jerusalem was made as a figure of
the holy universal Church, which is being built daily by the grace of the peaceful king,
that is, our Redeemer, from the first chosen one to the last one who will be born at the
end of the world. This house partly still journeys from Him on earth, partly, having
evaded the hardships of pilgrimage, already reigns with Him in heaven, where, after the
final judgment is completed, it will fully reign with Him. To this house belong the chosen
angels, whose likeness is promised to us in the future life, with the Lord saying: "But
they who are counted worthy of that world and the resurrection from the dead neither marry
nor are given in marriage, nor can they die anymore, for they are equal to the angels, and
are sons of God, being sons of the resurrection" (Matthew XIX). To this belongs the
Mediator Himself, between God and men, the man Christ Jesus, bearing witness Himself when
He said: "Destroy this temple, and in three days I will raise it up" (John II). The
evangelist, explaining this, added: "But He spoke of the temple of His body. The Apostle
says about us: "Do you not know that you are God's temple and that the Spirit of God
dwells in you? (II Cor. VI).

Therefore, if He became the temple of God through assumed humanity, and we are made the
temple of God through His Spirit dwelling in us, it certainly stands that the material
temple held the figure of all of us and Himself, that is, the Lord and His members which
we are. But of Himself, as the uniquely chosen and precious cornerstone laid in the
foundation, and of us as living stones built upon the foundation of the apostles and
prophets, that is, upon the Lord Himself (Ephesians II). This will be better revealed from
the considered order of the temple itself, so that in some respects the figure pertains to
the Lord Himself, in some respects to all the elect, in some respects it describes the
undefiled happiness of the angels in heaven, in some respects the invincible patience of
men on earth, in others it shows the help given by angels to men, in others it
demonstrates the struggles of men rewarded with angels. The same spiritual house of the
Lord is also signified by the tabernacle once made in the desert by Moses (Exodus XXV).
But because that house was in the journey to the land of promise, whereas this one was
built in the land of promise itself and in the city of Jerusalem; that one, so that it
might be transported frequently from place to place by the ministry of the Levites and
finally brought into the land of promised inheritance;

this one, so that it might stand with an inviolable foundation always constructed in the
royal city itself, till it fulfilled the given role of heavenly figures; in that could be
figured the labor and exile of the present Church, in this the future rest and
blessedness. Or certainly because that was made by the sons of Israel only, but this by
proselytes and gentiles also, in that can be symbolically expressed principally the
fathers of the Old Testament and the ancient people of God, in this, however, the Church
gathered from the gentiles. Although the building of both houses, thoroughly examined in a
spiritual sense, is shown in multiple ways to indicate the daily labors of the present
Church, the eternal rewards in the future, and the joys of the heavenly kingdom, and the
election of the first Church from Israel, and the salvation of all nations in Christ.
Therefore, intending to discuss, with the Lord's help, the construction of the temple, and
to seek in the material structure the spiritual dwelling of God, it seems appropriate to
say something first about its workers, who and where they were from, and about the
building material itself. For the Apostle testifies that these are pregnant with spiritual
mysteries, saying, "All these things happened to them as examples, and they were written
for our instruction" (I Cor. X).

CHAPTER 2

How Hiram, King of Tyre, Assisted Solomon in His Work. The historical account in the Books
of Kings narrates that Solomon, intending to build a house for the Lord, sought assistance
from Hiram, king of Tyre, who was always a friend of David and had also begun to establish
peace with Solomon after he obtained the kingdom. He found Hiram readily willing to assist
him in all things, to the extent that Hiram provided him with artisans, wood, and gold as
needed. In gratitude for this kindness, Solomon annually provided him with many measures
of wheat and oil for his household (1 Kings 5). There is no doubt that Solomon, whose name
means "peaceful," both by his name and the very peaceful condition of his reign, signifies
the one of whom Isaiah says: "His dominion will be multiplied, and his peace will have no
end" (Isaiah 9). Hiram, whose name means "living on high" in Latin, symbolically
represents the Gentile believers who are glorious in both faith and life. There is also
nothing to prevent considering that Hiram, being a king and assisting Solomon with royal
power in the building of the house of the Lord, typically denotes the rulers converted to
the faith, through whose aid the Church is often assisted, nobly augmented, and
strengthened against heretics, schismatics, and pagans by their princely decrees.

Therefore, Solomon sought help from Hiram in the work of the temple because, when the Lord
came in the flesh to build for Himself His beloved house, the Church, He intended to
choose assistants from not just the Jews but also from the Gentiles. For from both peoples
He took ministers of the word. Hiram sent Solomon cedar and fir wood cut from Lebanon to
be placed in the house of the Lord because the converted Gentiles sent to the Lord men who
were once renowned in the world but, cut down by the axe of the Lord's admonition, were
now cast down and humbled from the mountain of their pride. Being instructed according to
the standard of evangelical truth, they are placed in the building of the Church according
to their merit or time. He also sent artisans as philosophers converted to true wisdom,
who by right were appointed to rule over the peoples by virtue of their teaching, offered
by the Lord to the nations. Such was Dionysius the Areopagite in the times of the
apostles, such thereafter was the sweet teacher and most steadfast martyr Cyprian, and
many others. He also sent gold, which is accepted in the same significance, as it
undoubtedly signifies men distinguished by wisdom. For all these offerings the nations
expect from the Lord the gifts of heavenly grace, namely the wheat of the word of God, and
the oil of charity and anointment, and the illumination of the Holy Spirit.

It aptly corresponds to the matters of the Church that Solomon urgently says to Hiram for
the aid of the sacred work: "So command that cedars be cut for me from Lebanon, and my
servants will be with your servants. Indeed, the servants of Hiram, who cut the cedars
from Lebanon for Solomon, are the teachers chosen from the nations, whose duty is to
correct those who rejoiced in worldly matters and glory, subduing their pride and
transferring their will to the service of their Redeemer. Solomon’s servants were with
those servants, laboring together in the mentioned work; because the first teachers from
the nations needed to be instructed in the word of faith by the apostles themselves, who
had learned from the Lord, lest if they began to teach without teachers, they would be
teachers of error. Therefore Solomon wanted Hiram’s servants to cut timber for him from
Lebanon, because they were more skilled than his own servants at cutting. And for this
reason, he wanted his own servants to be present, to show the cutters what size the
timbers should be. The figure of this matter is evident, as unquestionably the apostles,
who were privileged to hear the word of the gospel from the Lord, knew how to preach it
more precisely to others; but the gentiles converted from error and transformed to the
truth of the Gospel knew the errors of the gentiles better, and as they knew them more
precisely, they learned how to refute and nullify them more skillfully.

Indeed, Paul knew the mystery of the Gospel better, which he learned through revelation,
but Dionysius could better refute the false doctrines of Athens, whose errors and all the
arguments he had known since childhood. To this understanding corresponds aptly what
follows: "For you know that there is no one among my people who knows how to cut timber
like the Sidonians. For there was no one among the people of the Jews, where the Lord
physically taught, who knew so skillfully to refute the errors of the nations, as the
gentiles converted to faith, and made Christians from the nations. For the Sidonians and
Tyrians, being people of the gentiles, are rightly taken in figure to represent the
gentiles.

CHAPTER 3

How many workmen Solomon had in the work of the temple. How many servants our Solomon has
sent into this work is indicated in the following mystical speech: "Solomon chose workmen
from all Israel, and the number was thirty thousand men, and he sent them to Lebanon ten
thousand by month in rotation, so that they were in their own homes for two months. First,
it should be noted that Solomon did not choose workers from all of Israel in vain, nor was
there any portion of the people from which worthy men were not chosen, because now they
are not to be chosen from one tribe of Aaron's priesthood, but they are to be sought from
the whole Church, who are sufficient to build the Lord's house either by their example or
by their teaching, and wherever they are found, they are to be immediately promoted to the
office of teachers without any respect of persons. When such men are ordained to instruct
the unfaithful and call them into the fellowship of the Church, they are nurtured as brave
and chosen men to fell the materials for the temple in Lebanon. Indeed, the number of
thirty thousand, in which these woodcutters were counted, can be aptly referred to the
figure of those who are perfected in the faith of the Trinity, which is especially fitting
to teachers. But because thirty thousand were so ordered that ten thousand labored in the
holy work each month, we must consider the sacrament of the number ten more carefully.

Ten thousand men from Israel are sent to cut wood for the work of the Lord, because
whoever are to be ordained as teachers and instructors of the ignorant must both observe
the ten commandments of the law in all things themselves and teach their hearers that they
must be observed, and must always hope for and intimate to their hearers the rewards in
heaven, which are usually figured by the denarius. Furthermore, the three months during
which the rotation was imposed on each group of cutters typically announce the perfection
of the three virtues of the Gospels, namely almsgiving, prayer, and fasting. When the Lord
said in the Gospel, "Take heed that you do not do your righteousness before men, to be
seen by them" (Matthew 6); in the continuation of the same sentence, he mentioned nothing
other than almsgiving, prayer, and fasting, which are to be done not for the display to
men, but for the glory of the internal observer alone, otherwise they would remain void of
the fruit of eternity. By these words, he clearly taught that all the fruits of virtues
are insinuated by these three, as if by branches springing from the one root of charity.
For by almsgiving is comprehended all that we work benevolently towards our brothers to
fulfill the love of neighbor. Through prayer, we join ourselves to our Creator in all
things through internal compunction.

Through fasting, we guard ourselves from the contamination of sins and the enticements of
the world, so that with a free mind and chaste body, we may constantly adhere to the love
of our Creator and our neighbor. And these are the three months of the temple workers. For
since a month is completed by the fullness of the days of the lunar cycle, through it the
fullness of each one's spiritual virtue is shown, in which the mind of the faithful is
daily illuminated by the Lord, as the moon is by the sun. One month during which wood was
cut for the work of the temple means almsgiving, that is, the work of mercy by which we
labor for the salvation of our neighbor, that by progressing well they may arrive in the
unity of the holy Church, by teaching, correcting, spending temporal goods, and showing
examples of life. The other two months, during which they were allowed to remain in their
own houses and attend to their own needs, represent prayer and fasting, by which, besides
the efforts towards the needs of our brothers externally, we inwardly turn our mind to the
Lord to care for our own salvation. And since they alone perfectly care for either their
own or their brother's salvation, who humbly submit to the insight of divine grace, it
rightly follows: And Adoniram was over such a levy. For Adoniram, who is called "My Lord
is exalted" in Latin, insinuates none better than the Lord Savior, whom he imitates by
name.

And now Adoniram is placed over the temple workers so that by his provision it is duly
ordered, in which months each should go out to work, and when they should return again to
care for their own house; since the Lord and our Savior, with His familiar illumination,
informs the minds of holy preachers to discern when it is fitting to undertake the work of
building the Church by preaching or performing other works of piety; and when it is again
appropriate to return to examine their own conscience, as if to inspect their own house,
and render it worthy of the heavenly visitor and inspector through prayers and fasting.
Therefore, Solomon had seventy thousand who bore burdens, and eighty thousand hewers in
the mountain, besides the chiefs who numbered three thousand three hundred, overseeing the
people and those who did the work. He calls hewers of stones stonemasons. The same hewers
of stones and wood also figuratively designate the holy preachers, who labor with the word
of God on the minds of the foolish, and strive to transform them from the baseness and
deformity in which they were born, and responsibly render them suitable for the unity of
the faithful, that is, for edification.

And both wood and stones are cut in the mountain, and the hewn and prepared materials are
transported to the mountain of the house of the Lord, showing that all men are born on the
mountain of pride, because we have derived the origin of our flesh from the transgression
of the first man, which pride caused. Whoever, by the grace of God, are preordained for
life, are cut down through catechizing and receiving the sacraments of faith, and are
transferred from the mountain of pride to the mountain of the house of the Lord, because
they are rescued from the power of darkness to the summit of virtues, which is in the
unity of the holy Church. It should be noted, however, that these workers were so
distributed that part were cutting stones in the mountain, and part were carrying burdens.
For there are diverse gifts of the Spirit, and some have greater constancy in speaking and
rebuking the unruly, some are gentler for consoling the faint-hearted and uplifting the
weak, and some are endowed with the gift of both virtues meeting for the work of the Lord;
such as those whom the Apostle speaks to, saying: "Admonish the unruly, comfort the faint-
hearted, support the weak, be patient with all. But the officers who were over each work
are the authors of the holy Scripture, by whose teaching we are instructed in all ways how
to teach the ignorant, rebuke the contemptuous, how we should bear one another’s burdens
to fulfill the law of Christ.

And the more anyone labors in supporting the needs of others, or in correcting their
faults, the more certain future rewards he expects, whether of the rest of souls after
death or of the blessed immortality of the bodies. Hence rightly the aforementioned
workers are said to be seventy thousand and eighty thousand. Seventy, for the sabbath rest
of souls; for the seventh day is consecrated for rest. Eighty, for the hope of
resurrection, which preceded on the eighth day, that is, after the sabbath in the Lord,
and is also hoped to come for us on the eighth day and in the eighth age. The chiefs,
however, were three thousand three hundred, accurately signifying the faith of the holy
Trinity, which the holy Scriptures preach to us. And if, instead of three thousand three
hundred chiefs, it is written three thousand six hundred in the book of Chronicles, it
refers to the same perfection of those noble men. For since the Lord completed the
adornment of the world in the number six, rightly in it the works of the good are
frequently figured; and because holy Scripture, with the faith of truth, teaches us to
have works of justice, rightly it is testified that the chiefs of the temple were three
thousand six hundred. Nor should it be passed over that these seventy and eighty thousand
burden bearers and stonemasons with their chiefs were not from Israel, but from
proselytes, that is, strangers dwelling among them. For it is written in the book of
Chronicles:

"Solomon counted all the men who were aliens in the land of Israel, after the number which
David his father had counted, and they found one hundred fifty-three thousand six hundred,
and made seventy thousand of them bearers of burdens," etc. Proselytes were called in
Greek those who, having come from other nations, by accepting circumcision, had entered
into the faith and fellowship of the people of God. Therefore, the workers of the house of
the Lord were from the children of Israel, from proselytes, and from the Gentiles. From
the children of Israel, namely, thirty thousand were sent to cut cedars from Lebanon. From
the proselytes those of whom we were just speaking, stonemasons. From the Gentiles, Hiram
himself and his servants, who cut wood from Lebanon with the servants of Solomon. Indeed,
every kind of man, by which the church was to be built, preceded in the building of the
temple. For Jews, proselytes, and Gentiles converted to the truth of the Gospel, construct
one and the same Church of Christ, whether by living rightly or by teaching.

CHAPTER 4

Of what kind of stone the temple is made. And the king commanded that they should take
large, precious stones for the foundation of the temple, etc. The foundation of the temple
is mystically understood as nothing other than what the Apostle shows, saying: For no one
can lay any foundation other than the one that has been laid, which is Jesus Christ (I
Cor. III). Who, therefore, may rightly be called the foundation of the house of the Lord,
because (as Peter says) there is no other name under heaven given among men by which we
must be saved (Acts IV). Into this foundation, large and precious stones are taken, when
eminent men by their deeds and holiness adhere with intimate holiness of mind to their
Creator, so that the more firmly they place their hope in Him, the more strongly they
suffice to guide the lives of others, which means to bear the breadth. Thus, the stones
which were placed in the foundation of the temple to bear the entire building are properly
the prophets and apostles, who received the word and sacraments of truth, whether visibly
or invisibly, from the wisdom of God itself. Hence, we who strive to imitate their
doctrine and life according to our capacity, are said by the Apostle to be founded upon
the foundation of the apostles and prophets (Eph. II).

But also, generally, all the perfect ones, who have learned to adhere faithfully to the
Lord Himself and to bear strongly the necessities of their brethren imposed upon them, can
be indicated by these large and precious stones. These stones are rightly ordered to be
first squared and then placed in the foundation. For every square thing, whichever way it
is turned, is accustomed to stand fixed. To which figure indeed the hearts of the elect
are likened, who have learned to stand in the firmness of faith such that by no adversity
of occurring events, nor even by death itself, can they be inclined from their uprightness
of state. Such teachers the Church has received abundantly, not only from Judea but also
from the Gentiles. Hence, it is fittingly added about such large, precious, and squared
stones: Which the builders of Solomon and the builders of Hiram dressed. Precious stones
are dressed, indeed, when the chosen believers, by the instruction and diligence of the
saints, leave behind whatever harmful and vain elements they have within themselves, and
before the sight of their Creator, they show only the rule of inherent justice, as the
form of squaring. The stones, however, were worked upon not only by Solomon's masons but
also by Hiram's masons, because from both groups of God's people there were some who by
the right of their eminent teachers also became teachers, and as it were, squared them to
prepare the lifting of the building to the house of the Lord.

For not only Jeremiah and Isaiah and the other prophets from among the circumcision but
also the blessed Job with his sons, who were from the Gentiles, provided to the teachers
of the following age the highest example of life and patience and the greatest
proclamations of salvific doctrine, so that with unnecessary words, acts, and thoughts
cast aside, they would become worthy and fit to bear the burden of the Holy Church.
Moreover, the Giblites prepared wood and stones for building the house. Giblos is a city
of Phoenicia, mentioned by Ezekiel, saying, "Thy wise men, O Tyre, became thy pilots; the
elders of Gebal and its wise men" (Ezek. 27), in lieu of which in Hebrew it is Gobel or
Gebel, which means 'defining' or 'bordering'. This term aptly suits those who prepare the
hearts of men for the spiritual building, constructed from the virtues of the soul. Thus,
indeed, their listeners are able to teach faith and works of justice, while they
themselves, having been first educated by the holy scriptures, have learned diligently the
sure definition of truth, what faith is to be held, and the path of virtues to be walked.
For one who ignores the discernment of the Catholic faith claimed the office of doctor in
vain. Nor do they build a sanctuary for the Lord, but rather ruin for themselves, those
who try to teach others a rule which they themselves have not learned.

In building the house of the Lord, first it is necessary to cut the wood and stones from
the mountain; because those whom we seek to instruct in the faith of the truth, we must
first teach to renounce the devil and be released by being reborn from the lot of the
first transgression in which they were born. Then we must seek precious and large stones,
and place them in the foundation of the temple; so that we remember, having rejected
former conduct, to examine their lives and morals in all things, to set them as an example
for our listeners to imitate, whom we know to particularly adhere to the Lord through the
virtue of humility, whom we see to endure immovable as if squared against all incursions
of temptations with invincible mental stability, whom we recognize as precious and large
by reputation and merit. After such significant and great stones are composed in the
foundation, the house must be built with carefully prepared woods and stones, and placed
in proper order, having been formerly abstracted from their original situation or root:
because after the rudiments of faith, after laying in us the foundation of humility
following the example of eminent men, a wall of good works must be added upwards, as if by
superimposed layers of stones, by walking and progressing from virtue to virtue. Or
certainly the large, precious, squared stones of the foundation are the first, as I said
before, teachers of the churches, who heard the word of salvation directly from the Lord.

The subsequent orders of stones or woods are the successive priests and teachers of their
time, by whose preaching and ministry the Ecclesia building grows or is arranged with
virtues. Moreover, the color of the stones with which the temple was made is clearly
stated in the book of Paralipomenon, with David speaking to Solomon, showing him the
expenses for the temple which he had prepared: "I have prepared every precious stone and
Parian marble in abundance. But Parian marble says white marble, such as that island is
accustomed to produce; whence the poet says: Olearon, and snow-white Paros, and the
scattered Cyclades across the sea, and we read the frequent straights stirred by the
winds. Therefore, he calls Paros snow-white, because it sends marble of the whitest kind:
moreover, it is one of the Cyclades, with which stone Josephus indicates the temple had
been made, saying: "He raised the temple to the ceiling, constructed from white stone, its
height was 60 cubits and one hundred" (Book VIII Antiquities 3); nor is the meaning of the
mystery hidden. For it is clear to anyone that the white marble from which the house of
the Lord is constructed signifies the clean action of the chosen ones and a conscience
purified from every stain of corruption. Such as the wise architect wished them to be,
placing them as precious stones adorned with gold and silver upon the foundation of
Christ: "Beloved," he said, "let us cleanse ourselves from every defilement of flesh and
spirit, completing holiness in the fear of God."

CHAPTER 5

When and where the temple was built. Thus it happened in the four hundred and eightieth
year after the children of Israel came out of the land of Egypt, etc. What is said in the
fourth year, in the month of Ziv, which is the second month of King Solomon over Israel,
is the intended meaning. In the fourth year of King Solomon, in the month of Ziv, which is
the second month. The second month, however, is called May: for April, in which the
Passover is celebrated, was the beginning of months among the Hebrews, the first of the
months of the year. From this it is plainly evident that immediately, after the Passover
was completed, he began to build the house for the Lord, and the people, consecrated by
the mystical solemnity, set their hands to the mystical work. There is also a mention of
the exodus from Egypt when the tabernacle began to be built, so that the reader may be
reminded of how many years elapsed between the construction of each house, and may
recognize the spiritual sacrament of this total period. For four hundred and twenty make
four hundred and eighty. Four, however, are aptly suited to the evangelical perfection,
because of the number of the evangelists themselves. One hundred and twenty pertain to the
teaching of the law, because of the same number of years as the lawgiver.

In this number, too, the grace of the Holy Spirit was received by the early Church,
clearly showing that those who use the law lawfully, that is, recognizing and embracing
the grace of Christ in it, are rightly filled with the grace of His Spirit, by which they
become more fervent in His love. We have also said that by the tabernacle which Moses and
the children of Israel made in the desert, the synagogue was meant; but by the temple
which Solomon and the children of Israel, with the help of proselytes and Gentiles,
constructed, the church of the Gentiles can be designated. The worship and religion of the
tabernacle remained for four hundred and eighty years, and then the temple began to be
built, because the scripture of the Old Testament abounds with such perfection that if
anyone understands it well, it contains within itself all the mysteries of the New
Testament. Many of the fathers of the Old Testament lived with such a pinnacle of
perfection that they should in no way be considered inferior to the apostles and apostolic
men. The tabernacle remained with the people of God until the construction of the temple,
for four hundred and eighty years, that is, one hundred and twenty multiplied by four: for
from the time of the giving of the law of God until the incarnation of the Lord and the
time of revealed grace, there have never been lacking men who, established in the law,
observed the evangelical perfection in mind and work;

nor was there a lack of scripture that intimated the grace of the New Testament in the Old
with prophetic sayings. But the fact that the house of the Lord began to be built in the
fourth year of King Solomon can be mystically referred to as occurring after the
completion of the dispensation of the Lord's incarnation, written in the four books of the
Gospel, sent down from Heaven by the Holy Spirit, and the structure of the church began.
And the fact that it was begun in the second month can be referred to the choice of the
Gentiles, who received the building after Israel was first. Hence the second month was
granted in the law for making the Passover to those who were unclean because of a soul or
who were far away and could not come in the first month to make the Passover. In which we
are most clearly designated, who were unclean because of the death of our soul, and still
far off from the people of God, unable to keep the first Passover, which was made in the
flesh and blood of the Lamb. But today we celebrate the second Passover, made in the body
and blood of our Redeemer, by whom we have been sought and cleansed. As for the place
where the temple was built, it is more clearly shown in the book of Chronicles, where it
is written:

And Solomon began to build the house of the Lord in Jerusalem, on Mount Moriah, which had
been shown to David his father, in the place that David had prepared in the threshing
floor of Ornan the Jebusite (2 Chron. 3). Therefore, the house of the Lord is built on the
mountain, in the vision of peace, because the church, expanded throughout the world,
stands firm in one and the same faith and in the fellowship of Catholic truth. For God is
not in the division of minds, but His place is made in peace, and His habitation in Zion
(Psalm 75). It is built on the mountain, namely on the Lord the Savior Himself, about whom
Isaiah says: "In the last days, the mountain of the house of the Lord will be established
at the summit of the mountains" (Isaiah 2). And He says about Himself in the Gospel: "A
city set on a hill cannot be hidden" (Matthew 5). He is indeed the mountain of mountains,
who, though He arose from the earth through the origin of the flesh He assumed, surpasses
the power and sanctity of all earthborn beings by the summit of His unique dignity.
Certainly, on this mountain the city or house of the Lord is erected, for if our hope and
faith do not take root in Him, they are nothing.

This mountain is rightly called Moriah, that is, the vision, because He deigns to see and
help His chosen, who labor in this present life, preserving them for the eternal vision of
His glory. For He is the place where Abraham offered his son Isaac to the Lord and, by the
devotion of his obedience, deserved to be seen by Him, from which it also received its
name. Hence, the Lord says: "Take your only son, Isaac, whom you love, and go to the land
of vision, and offer him as a burnt offering" (Genesis 22). For the land of vision, in
Hebrew, it says the land of Moriah. And because the sacrifice of Isaac prefigured the
Lord's Passion, it is rightly that a temple is built on the place of the same sacrifice;
for by faith and the mysteries of the Lord's Passion, the church, dedicated, grows into a
holy temple in the Lord. About this mountain, it is well added: "Which was shown to David
his father. For it was shown to David, as well as to the other prophets, that the Lord
would come in the flesh, who would cleanse the church called from the Gentiles from sins
through the sacraments of His own Incarnation, and would consecrate it as a faithful and
beloved house for Himself. It is well, however, added: "In the place which David had
prepared. For David had prepared a place for the Lord by singing, and the other prophets
by prophesying, truly to Solomon, in whom the house would be built;

for they established the hearts of their hearers in the faith of the truth, diligently
admonishing them to receive the Son of God coming in the flesh with a faithful and devoted
mind. Hence, the Lord, about the peoples prepared to believe in Him, says to His
disciples: "Lift up your eyes, and see the fields, that they are already white for
harvest; and he who reaps receives wages, and gathers fruit for eternal life, that both he
who sows and he who reaps may rejoice together" (John 4). As if He were saying with other
words about the building of the temple: "Lift up your eyes, and see the place, for it is
now ready for the building of the house of the Lord. And he who builds by teaching
receives wages, and gathers precious stones into eternal life, that both he who prepares
the place and he who builds may rejoice together"; that is, the prophet predicting the
coming of the Lord and the apostle proclaiming His coming both obtain one reward together.
The same place was well in the threshing floor of Ornan the Jebusite, for the church is
customarily designated by the term threshing floor, as John says about the Lord: "His
winnowing fan is in His hand, and He will thoroughly clean out His threshing floor"
(Matthew 3:12). Ornan, who is interpreted as illuminated, was a Jebusite by nation.

By nationality, he signifies the Gentiles, but by name shows those same Gentiles to be
enlightened by the Lord and transformed into sons of the Church, to whom the Apostle
rightly says: "You were once darkness, but now you are light in the Lord" (Ephesians 5:8).
Jebus is the same city as Jerusalem. And Jebus indeed means trampled; but Jerusalem means
the vision of peace: in which, as long as Ornan, a Gentile, reigned, it was called Jebus.
When David bought the place of the burnt offering in it, and Solomon built the Temple of
the Lord in it, it was no longer called Jebus, but Jerusalem; for surely the Gentiles, as
long as they remained ignorant of the divine worship, were trampled upon and mocked by
unclean spirits, following as they were led towards mute idols. But when the grace of
their Creator regarded them, they immediately found both the place and name of peace
within themselves, with the Lord saying about them: "Blessed are the peacemakers, for they
shall be called sons of God" (Matthew 5:9). Therefore, when Ornan still had the kingdom in
this city, it was called Jebus; but when he sold the place of his threshing floor with the
oxen and threshing sledges to King David, it received the name Jerusalem; for while the
Gentiles persisted in their obstinacy, they were trampled upon, as vile and abject, by
malignant spirits.

But when they learned to sell all their possessions and offer them to the true King, they
could no longer be trampled on by demons and vices but became more composed of the inner
peace which they had with their Creator.

CHAPTER 6

Of what measure it was made. The house which King Solomon built for the Lord had 60 cubits
in length, etc. The length of the house signifies the longsuffering of the holy Church, by
which in the exile of this pilgrimage patiently tolerates all adversities, until it
reaches the homeland it expects. The width intimates charity, by which, with the breadth
of the heart opened, it rejoices to love not only friends in God but also enemies for
God's sake, until the time comes when, with its enemies converted or utterly destroyed, it
rejoices with friends alone in God in peace. The height proclaims the hope of future
remuneration, by the consideration of which it willingly despises all lowly things,
whether they allure or oppose, until, surpassing both, it alone deserves to see the good
things of the Lord in the land of the living; hence the length of the house is aptly
comprehended by the number sixty cubits. For the number six, in which the world was made,
usually designates the perfection of good works. And it is necessary for us to bear the
distresses of our pilgrimage with patience, so that by the merit of good operation we may
be able to enter the promised homeland when it appears. The width is determined by the
number twenty, on account of the double aspect of charity, by which we love God and our
neighbor.

The height by the number thirty, on account of the faith of the holy Trinity, who is
[which is] one God, in the vision of whom all the desires of our hope are suspended. Thus
six pertains to the perfection of work, two to the love of God and neighbor, three to the
hope of divine vision. Each of these numbers is rightly multiplied by ten because it is
only through faith and the observance of the Decalogue of the law that either our patience
is healthfully exercised, or charity is beneficially kindled, or hope is sublimely carried
off to eternal desires. It should be noted here that the 30 cubits of height did not reach
to the roof of the temple but to the lower ceiling: for it is clearly written in the book
of Chronicles that the height was 120 cubits (II Chron. III). The mysteries of which will
be more aptly treated later, when the order of reading reaches the middle and third
chambers. There was a portico in front of the temple 20 cubits in length, according to the
measure of the width of the temple, and it was 10 cubits wide in front of the face of the
temple. Of this portico, it is written in the book of Chronicles: But the portico in front
of the house was extended in length according to the measure of the width of the house, 20
cubits. Thus it is evident that this portico was made on the eastern part of the temple.

For the temple was oriented to the east, just as the tabernacle, and it had the door of
the portico facing the east towards the door of the temple, as the Jewish historian
Josephus very clearly teaches: so that the rising equinoctial sun, with the lines of its
rays directed through the three doors, namely of the portico, the temple, and the oracle,
could shed light upon the Ark of the Covenant (Antiq. l. VIII, c. 3). Because the temple
designates the holy Church, the portico which was in front of and closer to the temple
usually received the sunlight; what is more fitting than to consider that it typifies that
part which preceded the times of the Lord’s incarnation? in which the patriarchs and
prophets are included, who were the first to receive the rising Sun of Righteousness in
this world, and they bore witness to the Lord being born in the flesh, either by living,
preaching, being born, or dying. Therefore, the door of the temple is the Lord; because no
one comes to the Father except through Him. Hence, elsewhere He says: I am the door; if
anyone enters by me, he will be saved (John X). The door of the portico is the prophetic
word, which guided those entering by a straight path to the door of the Lord; because it
proclaimed the grace of the Lord Savior, by which He was to redeem the world. Therefore,
the entire construction of the portico signifies the faithful of that time.

Accordingly, the door in the portico symbolizes the teachers, who illuminated others with
the light of life and opened the gate of entry to the Lord. And rightly there is one door
because of the consonant faith and love for the truth among all the saints; which portico,
according to the width of the temple, was twenty cubits long, because the ancient just
awaited with much patience and long-suffering the time when the Lord, manifest in the
flesh, would bring the new grace of the Gospel to the world, not themselves having
received the promises, but seeing and greeting them from afar. Therefore, they equaled the
length of the temple in their own length, because with the long-suffering of a devout mind
they desired the expansion of the Church in the love of God, which is in Christ Jesus our
Lord; although they were as yet separated by time from the sacraments of the Lord’s
incarnation, they were nevertheless near in faith and proclamation. In the very front part
of this most sacred portico were the blessed proto-martyr Abel, Seth, Enoch, and the other
just ones of the original world; in its innermost part and almost near the mystical wall
of the temple, the parents of the Lord’s precursor, Simeon, Anna, and others occupied a
place. And although they merited to see His birth, they could not reach the hearing of His
doctrine and the perception of His sacraments.

This portico was well ten cubits wide, because such as these, even if they had not yet
received the words or mysteries of the Gospel, which were to be delivered through the
Lord; nevertheless, they kept the commandments of the Decalogue, which they received, with
a heart enlarged in perfect love of the Lord.

CHAPTER 7

On its windows and panels around. And he made windows for the temple with oblique
latticework. The windows of the temple are holy teachers and spiritual ones in the Church,
who, being spiritually elevated, are permitted to see the heavenly secrets more clearly
than others. When they reveal publicly to the faithful what they see in secret, it is as
if the oblique lattice windows, which were wider inside, receive the sunlight; because it
is necessary for anyone who perceives the light of higher contemplation, even for a
moment, to immediately broaden the embrace of their heart by greater diligence in
chastening and preparing for higher deeds. And he built chambers around the wall of the
temple, in the walls of the house, around the temple and the oracle, and made lateral
chambers around it. The upper chamber had a width of five cubits, the middle chamber six
cubits, and the third chamber seven cubits in width (Matt. IV). These chambers in the
Gospel, where the Lord was tempted by the devil, were called the pinnacles of the temple.
And we read also that James, the brother of the Lord, an apostle, was lifted to the
pinnacle of the temple, from where he preached to the people (Hegesippus, l. V). However,
whether it was customary for teachers to sit in these chambers to make sermons to the
crowd below, we do not find anywhere in the Scriptures.

Therefore, the reason for the sacrament is clear, because these three chambers represent
the three degrees of the faithful, namely those who are married, those who are continent,
and virgins, distinguished indeed by the height of their profession but all relating to
the house of God and adhering to it with a fixed mind in the same faith and truth. Where
it is beautifully said, the upper chamber had a width of five cubits, the middle six, the
third seven. Therefore, the upper chamber was narrower than the others, the middle wider
than the upper, but narrower than the lowest, because an exalted profession of virtue
should uphold a higher way of living. For whoever has renounced the bond of marriage and
consecrated their virginity to the Lord should also display manners worthy of virginity.
They should abstain from idle talk, anger, strife, slander, indecent attire, feasting,
drinking, contention, and jealousy; and on the contrary, they should devote themselves to
holy vigils, prayers, divine readings, psalms, teachings, and almsgiving, as well as other
fruits of the Spirit, such that they hold the state of future life in their profession
where they neither marry nor are given in marriage, but are like the angels of God in
heaven. They should strive to imitate this state, as much as possible for mortals, in the
present. But the lowest chamber had a greater width, because it is not said to the
married: "Go, sell what you have and give to the poor"; but, "If you want to enter into
life, keep the commandments.

You shall not commit murder, you shall not commit adultery, you shall not steal, you shall
not bear false witness," and so on (Matt. XIX). The continent hold a middle place,
inferior to the virgins but superior to the married. Their most glorious portion built the
primitive church in Jerusalem, where it is written by blessed Luke, "The multitude of
those who believed were of one heart and one soul," and so on (Acts IV). History testifies
that most of them had left their wifely embraces, as it mentions in the story of Saint
Stephen, where it calls the women of the same religion, not wives, but widows of them.
Each floor had walls around it, that is, little towers, so that no one standing or sitting
on the same floors could fall to the lower levels (Acts VI), which we read happened to
King Ahaziah in Samaria. Truly, these walls are fittingly designated as the daily defenses
of divine protection towards us. Concerning which the Psalmist says: "The angel of the
Lord shall encamp around those who fear him, and deliver them" (Psalm XXXIII). Indeed,
King Ahaziah of Samaria ascended to the upper room, he who had separated himself from the
house of David, but fell through the lattice;

because even if heretics or schismatics seem to ascend some height of good action, since
they do not have the bond of Church unity, as if protected by open and unstable walls,
they always relapse into the depths of vice, while, deprived of divine aid, they perish in
the pride of their stubbornness. It is explained by what skill these aforementioned floors
are attached to the walls of the temple when it is added: "He placed beams around the
house on the outside, so they would not be attached to the walls of the temple. Therefore,
the beams that fortified and adorned the house from the inside were so long that their
ends projected outward: indeed, in the lowest order seven cubits, in the middle six, in
the highest five. And on these ends of the beams the floors were placed, not attached to
the temple walls, but positioned next to the walls, on the beams that extended from the
walls. Who then are designated as the beams of the house, which carry the floors, if not
preachers? While themselves holding a high and honorable place in the church of God, they
lift the weaker and more fragile away from the desire of the lowly by their preaching, and
elevate them to desire and hope for heavenly things. They also help by their
intercessions, so that they may persist in their endeavors. We read in the book of
Chronicles that the beams of the temple, like its other interiors, were covered with gold.

There is no doubt that this was so, the parts of the beams which were inside the temple
were covered with gold plates, but the parts that were visible outside were not gilded,
showing the appearance and shape of the cedar itself, on which the floors were laid.
Therefore, what part of the beams protruded outward signifies the life of the saints,
which could become known to us below. What shone gilded inside the temple metaphorically
signifies the clarity with which they rejoice in the heavenly homeland in the sight of
their Creator. This clarity of the golden beams was visible only to those who had entered
the temple, because how great is the abundance of the sweetness of God, which he hides for
those who fear him, and those who perfectly hope in him, only those who have merited to
enter the heavenly kingdom know. Yet, when we see or read about the life, sufferings, and
teachings of the saints, we are motivated by their example, as if we are lifted up from
the earth by the ends of the beams that appear outward, because although we still cannot
perceive the internal glory of the saints, from what we have been able to see outwardly,
we faithfully adhere to the lofty members of the Church. We can also understand these
things about the saints still in this life, whose purity of love, with which they shine in
the hidden parts of their hearts before the Lord, we cannot see.

Yet, from what they show outwardly by speaking, acting, or suffering, we find help for our
salvation. The house, however, when it was being built from hewn stones, etc. These things
properly belong to that part of the church which, after the labors and struggles of this
age, will have deserved to be introduced to eternal rewards. For there only the perfect
and spotless, and those chastened from every stain of iniquity, enter. For nothing
defiled, making an abomination and falsehood, will enter that city, as John wrote in the
Apocalypse. Hammer and axe, and every tool of iron, are not heard, because here we are
beaten with adversities, and we are exercised by the discipline of truth, that there we
may be arranged in places according to our merit, and with chastisement ceasing, by the
glue of love alone, by which we are bound to one another, we may be enriched by being
filled with one spirit. However, although it is said: Noah was a perfect man in his
generations, and blessed are the spotless in the way, and such like, no one can truly be
perfect and without blemish, as long as he walks in the way of this life. For there is not
a just man on earth who does good and does not sin. Nevertheless, according to the manner
of this time, those are called perfect and spotless, who will then truly be perfected,
when, released from the bonds of the body, they reach that immortal beauty of the house of
the Lord, and ascend to the place of the tabernacle of His glory, and only the perfect and
spotless, and those chastened from every stain of iniquity, will enter that city.

CHAPTER 8

On the ascent or structure of the middle and third tabernacle. The door of the middle side
was on the right side of the house, etc. Some, misunderstanding this place, think that the
door of the temple was on the south, not paying attention that if Scripture had wanted to
signify this, it would not say in this way: the door of the middle side was on the right
side of the house, but rather simply, and the house had a door to the south. Now, however,
it signifies something far different. The right side of the house, indeed, refers to the
southern side of the temple. In whose eastern part the door was made at the very corner,
near the ground. Entering in, they immediately ascended gradually to higher places, having
a way of ascent through the very inner sides of the wall, until by such a journey they
reached the middle chamber, and from the middle to the third. This is undoubtedly the
case, although Scripture does not say so, because ascending in this way they had very
frequent windows from the south, by the light of which they could make the journey surely
and without stumbling. This place indeed specifically regards the body of the Lord, which
he took from the Virgin. For the door of the middle side was on the right side of the
house, because when the Lord died on the cross, one of the soldiers opened his side with a
spear.

And rightfully on the right side of the house, because the holy Church believes that his
right side was opened by the soldier. Where the evangelist also used an apt word, not to
say struck or wounded, but opened, as if the door of the middle side, through which the
way to heavenly things would be opened to us. Accordingly, he added: And immediately blood
and water came out. Water with which we are washed in baptism, and blood with which we are
consecrated in the holy chalice. Through this door, we have an ascent into the middle
chamber, and from the middle to the third; because through the faith and mysteries of our
Redeemer, from the present conversation of the church, we ascend to the rest of souls
after death, and again from the rest of souls on the coming day of judgment to the
immortality of bodies as if to the third chamber with a higher advancement, from which we
will live forever in great happiness of both, namely body and soul. Which journey was
indeed done invisibly, so that only those who entered knew it, although those outside also
saw the door itself, because indeed the acts of the faithful in this world, and the
celebrations of the sacraments can also be seen by the reprobates; but the secrets of
faith and the grace of intimate love none recognize unless through these things the Lord
as a guide leads to heavenly things. For whoever says he knows God, and does not keep his
commandments, is a liar.

It should be noted that the height of 30 cubits, mentioned above, reached up to the middle
chamber. Additionally, another thirty cubits were added up to the third chamber, reaching
the portico that surrounded the temple from the south, north, and west, as we learn from
the account of Josephus. Then, up to the top of the temple roof, another 60 cubits were
counted, thus the total height of the house, according to the book of Chronicles, was
completed at 120 cubits. The portico, which was in front of the temple to the east,
according to the testimony of the aforementioned volume, had the same height in cubits.
The book calls the porticoes we mentioned around the temple, storehouses and chambers.
Moreover, David gave his son Solomon the description of the portico and temple, and the
storehouses, and upper chambers, and inner rooms in the sanctuary and the house of
atonement. He also mentioned the outer houses that were beyond the court of priests around
the temple when he immediately added: “And also all the courts and rooms around for the
treasuries of the house of the Lord, and the treasuries of the holy things. The fact that
the entire height of the temple was 120 cubits refers to the same mystery, that the early
church in Jerusalem, after the passion, resurrection, and ascension of the Lord into
heaven, received the grace of the Holy Spirit in this number of men.

For fifteen, which consists of seven and eight, is sometimes referred to as a
signification of future life, which is now carried on in the rest of the souls of the
faithful and will be completed at the end of the world in the resurrection of immortal
bodies. The fifteen taken in a triangular number, that is, when all its parts are counted,
make 120. Therefore, the number of one hundred and twenty appropriately signifies the
great blessedness of the elect in the future life. Aptly in this, the third chamber of the
house of the Lord is consummated, because after the present labors of the faithful, after
the rest of the souls is received in the future, the full happiness of the whole church
will be completed in the glory of the resurrection. To this mystery it also pertains, as
we have said, that the Lord, rising from the dead and ascending to heaven, sent the Holy
Spirit in tongues of fire to this number of men, who made those who were separated by the
diversity of languages have a common speech in the praise of God. For the church also,
rising from death in its own time, and ascending to heaven in corrupted flesh, will be
fully and perfectly illuminated by the gift of the Holy Spirit, when according to the
promise of the apostle God will be all in all.

Then there will be a complete union of languages in all to proclaim the great deeds of God
because in harmonious mind and voice, everyone will praise the glory of the divine
majesty, which they will see present.

CHAPTER 9

That the walls are covered with cedar and the floor with fir. And he built the house, and
completed it, etc. The ceilings are panels, which, arranged and decorated with great
beauty, are affixed with beams to the lower part. And because the house of the Lord was
made with three floors, it undoubtedly had three ceilings. But what more fitting can we
believe is signified by the ceilings than the more elevated righteous ones in the holy
church? Whose work and teaching, set forth as an example to all, preeminently stands out
as if higher up, and who, through their intercessions and exhortations, protect the minds
of the weak, so they do not fall in temptations. These ceilings, appropriately, are
described as being made of cedar. For cedar is a tree of entirely imperishable nature, of
pleasant odor, bright appearance, driving away and killing serpents with its burning
scent. These attributes suit those who are perfect, whose patience is invincible, their
fame of virtues is outstanding, their presence is most pleasing to all good people, their
authority is most steadfast in overcoming and refuting those who resist the truth, who in
this life and in the next shine with singular eminence above other saints.

And he built a platform over the entire house, etc. It signifies little towers that were
made around the highest part of the roof of the house, lest anyone reaching higher spots
might suddenly fall down. Moses commanded this to be done in every house that anyone would
build. He said, “When you build a new house, you shall make a parapet for your roof, so
that you do not bring bloodshed on your house if someone falls from it. These platforms or
little towers are called side structures above; where it was said, “He built platforms
around the wall of the temple, on the walls of the house, around the temple and the
oracle”; immediately it was added, “And he made sides around it. In these sides, indeed,
we understand that divine protections are designated, which assist us daily, laboring
still in this world and striving towards higher things as much as we can, so that we do
not fail. We should understand this place according to its form, but with the distinction
that in this life, amid frequent temptations from the enemy or obstacles from our own
frailty, we are defended by the constant gift of divine grace so that we do not fall. In
that other life, however, which the highest roof of the temple, as we have taught above,
signifies, we are so fortified by the grace of present protection that we neither wish to
sin anymore, nor can we, nor are we affected by any fear of death, pain, or tempting
adversary.

Concerning the present helps from the Lord, as from the sides of the platforms, the Lord
Himself says, speaking of His people: “He called upon me, and I will hear him and glorify
him. But concerning the future grace with which that heavenly city is illuminated, the
prophet says to the same city: “Praise the Lord, O Jerusalem,” and so forth to: “He makes
peace in your borders. But this platform is rightly remembered to be five cubits high in
the roof of the house of the Lord, because in that homeland, the presence of divine
brightness fills us so that our sight, hearing, smell, taste, and touch have nothing sweet
except to love the Lord our God with all our heart, with all our soul, and with all our
strength; and to love our neighbor as ourselves. And he covered the house with cedars.
Here it refers to the very highest roof of the house, that is, the platform that was
placed on top of the highest beams. The temple, like the tabernacle, did not have a peak
at the top but was flat, as it is customary for all builders in Palestine and Egypt to
construct houses this way. But this very framework, with which the house and ceilings are
covered, signifies the eminent men in the glory of resurrection, and those who attain the
pinnacle of virtue with unparalleled sanctity; of one of whom it is said: Among those born
of women there has not arisen anyone greater than John the Baptist (Matt. XI).

If you wish to know the magnitude of his comparison, hear what the Angel said to his
father: He will go before the Lord in the spirit and power of Elijah (Luke I). And he
built the walls of the house inside with cedar panels, from the floor of the house to the
top of the walls, and covered the ceilings with wood. The inside of the house was lined
with cedar. For externally the stone itself, of which it was made, shone with such
brilliance as if it were covered with a white stone. According to mystical senses, the
walls of the temple are the people of the faithful, from whom the universal Holy Church
consists, whose expansion through the world the width of the walls indicates, and the hope
and all intention directed towards heavenly things the height indicates. Or certainly the
height of the wall, which consists of the orders of stones placed one upon another,
designates the state of the present Church; where the elect, all built upon the foundation
of Christ, succeed in order over the course of times in succession, supporting one
another, fulfill the law of Christ, which is love. For as those who are now taught by
preceding teachers, in turn teach others, as in orders laid upon one another like living
stones in the house of God, they are carried by the steadfastness fixed by others, so that
they themselves suffice to carry others unto the last, who will be born at the end of the
world, the righteous;

who, as if placed at the top of the house of God, are taught and carried by others, but do
not have those they would teach, or whose frailty they should tolerate; who indeed are
covered with cedar panels within, when the hearts of the faithful overflow with the love
of virtue. For as we have taught above, the nature of cedar typically denotes perfect men;
so also in appropriate places, it not unjustly designates the height of virtues by which
that same perfection is attained. But all things are covered with wood, from the floor of
the house to the top of the walls, and to the ceilings, when the elect from the rudiments
of faith to the perfection of good action, and up to the entry into the heavenly homeland,
do not cease to labor in good works, as from the first just to the last, in the
consummation of the age, all strive for virtues, by whose merit they can rightly declare,
for we are a pleasing aroma of Christ to God in every place. And he covered the floor with
pine boards. This is more fully explained in the book of Chronicles, where it is written:
He also spread the floor of the temple with the most precious marble, laid with great
beauty (2 Par. III). Whence it is evident that he did not place the pine boards, with
which he covered the floor, on the ground;

but first spread it with marble, and then placed the boards on top, and added gold over
these two, as is read in the following: For just as the height of the wall rising on high,
and reaching up to the ceilings, signifies the progress of virtues by which the elect
attain to the heavenly kingdom, or certainly the very choirs of the elect succeeding one
another through changing times, so the equality of the floor justly demonstrates their
concordant lowliness, by which, placed in temporal life, they interact socially with one
another as dictated by love. For that floor, laid with the most precious marble, with
great beauty, and the same marble soon covered with pine boards; for indeed the life of
the just must first be fortified in the heart with the firmness of faith, and then adorned
in work by the breadth of spiritual virtues; otherwise, what benefit would the decoration
of the most precious marble covered by wood boards have, if it did not silently signify
something mystical, and teach that the amplitude of good works must be supported by the
strength of undefiled faith? Pine, because of its height and durable strength, not
inappropriately signifies the mind of the elect, despising the lowest desires of the mind,
always intent on heavenly contemplation, and excelling in the virtue of patience. The gold
panels, which are placed over the marble and pine boards, is the breadth of charity
itself, from a pure heart and a good conscience, and unfeigned faith;

which, as gold is more precious than the other metals, so it shines with singular light
among the other virtues in the temple of God. Hence well does the Apostle, when he
enumerated many goods of virtues, which must be kept by those humble in heart, as the
ornament of the floor, saying: Clothe yourselves therefore, as the elect of God, holy and
beloved, with compassion, kindness, humility, patience, meekness, bearing with one
another, and forgiving each other, if anyone has a complaint against another: even as
Christ forgave us, so also should you do (Coloss. III); suddenly, as if adding the
covering of gold from above, he subjoined: Above all, have charity, which is the bond of
perfection.

CHAPTER 10

On the specific measurement of the temple itself and the oracle. He also built with cedar
boards of twenty cubits, etc. He speaks of the western rear side of the temple. For the
temple had an entrance from the rising of the sun, and the interior house from the
setting, which is the Holy of Holies. But when he says that the boards, which separated
the interior house from the exterior, were built from the floor up to the upper parts, he
does not mean up to the ceilings which were thirty cubits suspended high from the floor,
as said above, but only up to twenty cubits in height, as it is clearly read in the
following. The remaining part above the boards was open and empty up to the ceilings of
ten cubits in height, and twenty cubits in length, according to the width of the house,
through which naturally the smoke of the burning incense used to ascend into the Holy of
Holies and penetrate to cover the Ark of the Lord (Heb. IX). In this distinction of the
house of the Lord, a mystical figure is revealed, and with the apostle explaining, it is
as clear as light, because the first house, into which the priests always entered,
completing the duties of sacrifices, represents the present Church, where we daily offer
sacrifices of praise to the Lord, attending to pious works.

The inner house, which was made at the back part of the temple, is the life promised to us
in the heavens, which is indeed more inward compared to this current life of our exile;
for in the presence of the highest King, the perpetual celebration of blessed angels and
humans takes place there. Hence it is well and rightfully said to the deserving servant:
Enter into the joy of your Lord (Matt. XXV). But it is later in time, because after the
labors of this present age, we are led to enter it. The boards, however, which divide both
houses from each other, are the barriers of heaven, whose opening we daily long for, and,
as much as the Lord grants, with constant piety, we knock until they open and we are
allowed to enter: where, even if we are not yet permitted to enter before the dissolution
of the bodies, we nonetheless have an open door to the divine mercy, through which we may
send ahead the incense of our prayers, almsgiving, fasting, and other works. Hence it is
that the cedar wall of the interior house had a door in its upper parts throughout the
whole length, through which the smoke of the incense would enter; because the eyes of the
Lord are open over His house day and night, and His ears attentive to the prayers of His
servants, and this through the entire width of the Church spread throughout the world.

The altar of the incense, which indeed stood in the exterior house but near the door of
the interior house, was a type of the perfected just ones, who, though retained in the
world by their bodies, are wholly lifted to heavenly things with all desire, and, like
incense, emit rising smoke into the Holy of Holies, for burning with heavenly love, by
frequent calls of prayers, they knock at the ears of their Creator. And it finds the door
widely open with the smoke of incense above because the more pure each one is on earth,
and as if residing closer to the heavenly homeland, the sooner they receive all that they
ask for from the Lord. Moreover, the inner house was made 20 cubits long, because of the
mystery of the twin love, of which we spoke above, which in this meanwhile life
illuminates the minds of the elect to the greatest extent, but in that homeland, when the
works of other virtues cease, it alone reigns perpetually. Furthermore, the temple itself
was 40 cubits, in front of the oracle. We said the temple itself typified the Church;
whence it was rightly 40 cubits: this number is often placed in significance of the
present labor of the faithful, in the same way that fifty is in the significance of future
rest and peace. For the precepts are contained in the number ten, through the observance
of which we arrive at life. Equally, ten signifies that very eternal life which we desire
and labor for.

The world, too, is quadrangular, in which we fight for acquiring that same life. Whence
the Psalmist, seeing the Church to be gathered from the nations, said: He gathered them
from the regions, from the rising and setting of the sun, from the north and the sea
(Psalm 106). Ten multiplied by four makes forty. Hence the people, liberated from Egypt,
exercised many labors in the desert for forty years, in the figure of the present Church,
and at the same time was refreshed with heavenly bread, and thus finally arrived at the
long-promised homeland. For it is tried in temptations for forty years, to denote the
bearers of the Church, who sweat to observe God’s law throughout the world: it is fed with
manna from heaven for those same forty years, to show that the very sufferings which the
Church endures are to be alleviated by the hope of heavenly reward, that is, eternal
beatitude: where those who now hunger and thirst for righteousness will be filled; and as
the same Church sings to its Redeemer God: But I shall appear before you in righteousness;
I will be satisfied when your glory is manifested (Psalm 17). Thus, the people of God are
both afflicted by adversities and refreshed with manna; so that the word of the Apostle is
fulfilled: Rejoicing in hope, patient in tribulation (Rom. 12). In this figure, our Lord
also fasted for forty days before his death in the flesh (Matt. 4):

he also feasted with his disciples for forty days after his resurrection in the flesh,
appearing to them with many proofs, and speaking of the kingdom of God, and eating
together. By fasting, he showed our labor within himself, but by eating and drinking with
his disciples, he showed his consolation within us. By fasting, he seemed to cry out: Take
heed to yourselves, lest your hearts be weighed down with carousing and drunkenness, and
the cares of this life (Luke 21): but by eating and drinking, he seemed to cry out:
Behold, I am with you all the days, even to the consummation of the age (Matt. 28); and
again he said: I will see you again, and your heart shall rejoice, and your joy no one
will take from you (John 16). For while we tread the way of the Lord, we both fast from
the emptiness of this present age and are refreshed by the promise of the future, not
setting our heart here, but feeding it on high there.

CHAPTER 11

That the whole house may be adorned with cedar and gold. And the whole house was adorned
internally with cedar, etc. We have spoken about cedar, that it signifies the
insurmountable beauty of virtues. By this wood, the whole house of the Lord is adorned
internally when the hearts of the righteous shine with the love of good works alone. The
house of the Lord has carvings and crafted joinings in cedar boards when each of the elect
connect themselves to each other with the most beautiful bond of charity; so that although
the multitude of the faithful is innumerable, yet they are rightly said to have one heart
and one soul for the fellowship of common faith and love (Acts 3). For the carvings, which
were placed at the joinings of the boards so that one panel was made from all, are the
offices of charity, by which holy brotherhoods are connected to each other and composed
into one house of Christ throughout the whole world.

This house also has prominent engravings when the saints do not hide their works of
virtues clandestinely, but manifestly present them to everyone, showing how they live and
what they do as examples of living, just as the apostle Paul did, who not only showed how
much he excelled by preaching Christ to the Gentiles and suffering for Christ, but also
declared in his letters to the Churches how many dangers he endured for Christ and how
many revelations he was elevated by Christ, who did not hesitate to say to his listeners:
Be followers of me, even as I also am of Christ (1 Cor. 11). What else does he show in the
house of the Lord but prominent engravings, since he provided himself as imitable to all
by the singular height of his virtue? Everything was adorned with cedar boards, and no
stone could be seen on the wall. And the stones of the wall or pavement, the boards, and
the gold, all signify the life of the saints in the Church. However, when they are placed
together with distinction: the living stones are the saints, glued together in one and the
same rule by the strength of faith; the cedar or fir boards are the saints connected by
the breadth of various virtues, according to the gifts of the Holy Spirit in one and the
same faith; the gold plates are the eminent saints, having the charity of knowledge, and
rejoicing together with this most pleasing splendor. The blessed apostle comprehended
these three in one sentence, saying:

For in Christ Jesus neither circumcision nor uncircumcision has any power, but faith which
works by love (Gal. 5). The stone held the figure of invincible faith, the cedar of
fragrant action, the gold of transcendent love. The stone wall is adorned with cedar
boards when the profession of faith is adorned with good works, lest it be judged idle or
dead without works. But because the law was written on stone, the doctrine of the Gospel
was confirmed by the wood of the Lord's passion, hence the people were circumcised with
stone, we are consecrated on the forehead by the sign of the cross. Not incongruously, the
stone walls of the temple and the pavement of precious marble can bear the type of those
who lived faithfully and perfectly in the law; the cedar or fir boards can indicate the
just of the New Testament, who, willing to follow the Lord, deny themselves, and taking up
their cross daily, follow him. And since the common glory of the supernal reward remains
for the just of both times, a threefold appearance of gold plates is joined to the stones
and precious wood. Nor should it seem contradictory, what we said above, that the portico
which was in front of the temple bears the figure of the faithful of ancient times; but
the temple itself, of those who came into the world after the time of the Lord's
Incarnation; and furthermore, that the inner house figures the joys of the heavenly
kingdom, which are given to both the righteous;

now let us say that the stone walls designate the ancient people of God, the cedar boards
the new, and the golden plates, the rewards of both in heaven, since the same temple
walls, both in the portico, and in the temple itself, and in the Holy of Holies were
equally made of stones, wood, and gold. For the repetition of the same figures in diverse
matters is manifold. But this must also be said, that there were many, both under the law
and before the written law, who served the Lord lawfully, not killing, not fornicating,
not stealing, not bearing false witness, honoring father and mother, and loving their
neighbors as themselves. These belonged to the stone walls of the portico. There were
others, who with greater perfection, having left the business of the world, and taken up
their cross, followed the Lord, who, as the Apostle says: "experienced ridicule and
beatings, moreover bonds and imprisonment, were stoned, were sawn asunder, were tempted,
were slain with the sword; they wandered about in sheepskins and goatskins, being
destitute, afflicted, tormented, of whom the world was not worthy" (Heb. XI). Those who
led an evangelical life before the manifested times of the Gospel, what did they shine
with, except as cedar boards in the portico before entering the temple? Both of whom,
since the same heavenly kingdom receives them in common, although in distinct mansions,
are adorned with gold internally, like the portico of the temple after the stones and
cedar.

However, there are many at this time, who content with the legal precepts that we have
mentioned above, believe it sufficient for themselves if they may deserve to come to life.
There are others who striving for perfection, having sold all that they have, follow the
Lord, mindful of his promise, in which he foretold not only life, but also a special honor
to be given to such in the resurrection: "Truly I say to you, that you who have followed
me, in the regeneration, when the Son of Man will sit on the throne of his glory, you also
will sit on twelve thrones, judging the twelve tribes of Israel" (Matt. XIX). These
pertain figuratively to the walls of the temple made of white stone, those to the cedar
boards, both awaiting from the Lord the rewards of eternal light, as if golden plates with
which to be adorned. In the hidden places of the temple there are precious stones, there
are boards of aromatic wood, both covered with gold; because both those who walked
undefiled in the law of the Lord, and those who received perfectly the grace of the
Gospel, equally enjoy eternal life. Moreover, he had made an oracle in the middle of the
house in the inner part, to place there the ark of the covenant of the Lord.

This was previously explained preemptively, that the oracle, that is, the sanctuary of the
Holy of Holies, would signify the mysteries of the heavenly homeland, with the ark of the
covenant representing the Lord Savior, in whom alone we have a covenant of peace with the
Father; who after his resurrection, ascending into heaven, placed the flesh which he
assumed from the virgin at the right hand of the Father. Furthermore, the oracle had
twenty cubits in length, and twenty cubits in breadth, and twenty cubits in height. It
signifies the cedar wall, which separated the oracle, that is, the Holy of Holies from the
outer temple, as we also said above. Therefore, the oracle, where the ark was, had twenty
cubits in length and breadth and height, that is, in a square; because in that heavenly
homeland, where the eyes of the saints see the King in his beauty, only the charity of
divine and fraternal grace shines through all; which is also established by the present
words, when it is said: "And he covered it and overlaid it with pure gold"; which is
plainly to say, that the walls of the heavenly city are filled with the grace of charity.

CHAPTER 12

How the altar of the oracle is covered with cedar and gold. He also covered the altar with
cedar. He refers to the altar of incense, which was before the oracle, about which it is
added a little later: But he also covered the entire altar of the oracle with gold. From
this it is understood that the same altar was indeed made of stone, covered with cedar,
and then overlaid with gold. This typically signifies the life of perfected righteous men,
who are as if placed near the oracle; because having forsaken lower delights, they devote
all their care solely to the entrance of the heavenly kingdom. Hence it is fitting that on
this altar no flesh of victims was burned, but only incense; because such men do not need
to still slay the sins of the flesh and the enticements of thoughts within themselves, but
they offer only the scents of spiritual prayers and heavenly desires, through the fire of
eternal love in the presence of their Creator. What stone, cedar, and gold signify in this
altar can be easily understood from those things which were said earlier. He also covered
the house before the oracle with purest gold, and affixed the plates with golden nails. We
have said that the house before the oracle holds the type of the present church, where we
so burn with the love of our Redeemer that we are not yet able to see Him face to face.

Hence this house was aptly covered with the best gold, but was separated by an intervening
wall from the oracle. For it is called an oracle when either divine or angelic speech is
granted to men with the revelation of some secrets. Hence it is fitting that the oracle is
made in hidden places, that is, in the inner house, because in the heavenly homeland both
the vision and speech of angels, and the very presence of God will be revealed to us;
according to what the Truth itself promises to those who love Him, saying: But he who
loves Me will be loved by My Father, and I will love him and manifest Myself to him (John
XIV); and again: The hour is coming when I will no longer speak to you in proverbs, but
will tell you plainly about My Father (John XVI). Therefore, the house before the oracle
is covered with gold, because the perfected righteous in this life, where they can neither
hear nor see the Father plainly yet, adorn their faith and the work of justice with divine
love, through which they may deserve perfect vision and full knowledge of God. The golden
plates with which the house was covered are the various acts of piety which pure love
displays in the service either of its Creator or of fraternal necessity.

The golden nails with which the plates were affixed are the very precepts of charity or
the promises of eternal glory, through which, in the practice and pursuit of virtue, we
are kept from failing, by the grace of Christ given. Hence it is well written about these
nails in the Book of Chronicles: But he also made golden nails, so that each nail weighed
fifty shekels (2 Chronicles 3). For the number fifty is often used in the Scriptures to
symbolize the remission of sins, the grace of the Holy Spirit, and eternal rest. This is
because the fiftieth Psalm is one of penance and remission, the fiftieth year is the
jubilee year, and on the fiftieth day after Easter, the Holy Spirit came and consecrated
the primitive Church. Additionally, each nail, which fastened the golden plates to the
walls of the house of the Lord, was made of fifty shekels, symbolizing that the divine
words, by which we advance in the love of good works and are preserved, promise us the
forgiveness of sins, the grace of the Holy Spirit, and eternal rest in the future. These
are the nails of love. There are also other nails of fear, by which beginners, not yet
reaching perfection, mortify the enticements of carnal vices and pleasures. These are the
words of truth, whose instruction teaches us to crucify our flesh with its vices and
concupiscences, which the prophet desired when he said: "Crucify my flesh with the nails
of your fear, for I feared your judgments" (Psalm 118).

When he reached perfection, he spoke of the nails of love: "But as for me, it is good to
be near God" (Psalm 73). And there was nothing in the temple that was not covered with
gold. He also covered the entire altar of the oracle with gold. Previously it was stated
about the altar, but these things are more fully explained in the book of Chronicles,
where it is shown that the porch, which was before the front of the temple, was gilded on
the inside, and the upper chambers were also covered. Here the mystery's figure is
evident: the whole Church, both in this age and the future, abounds in the gift of
charity, surpassing other virtues that are pleasing to God and, singularly, appears
prominently. The porch before the temple was gilded because the fathers of the Old
Testament pleased God through charity. The temple was gilded because this same charity of
God is poured out in our hearts by the Holy Spirit, who was given to us. The inner house
was gilded because in the heavenly homeland, charity alone reigns. But there more truly
and securely, for God Himself, who is charity, is seen; there more certainly, for the
Mediator between God and men, who alone is privy to the Father's secrets, is always beheld
like the Ark of the Covenant. That the upper chambers are also covered with gold refers to
the same meaning.

Just as the inner house of the Holy of Holies, where the Ark of the Covenant was,
signifies the life of the saints in the presence of their Creator and Redeemer, as the
Psalmist says: "You hide them in the secret of your face from the disturbance of men"
(Psalm 31); so too, the upper chambers signify the same life being in the heights, that
is, in heaven, and not in this world, as the Apostle says: "Seek the things that are
above, where Christ is seated at the right hand of God. Set your minds on things above,
not on earthly things."


ON THE TEMPLE OF SOLOMON (CHAPTERS 13–18)
=========================================

ON THE TEMPLE OF SOLOMON continued

CHAPTER 13

On the construction of the Cherubim. And he made two Cherubim in the oracle, etc.
Cherubim, as the prophet Ezekiel clearly declares, is a term of angelic dignity, and in
the singular is called Cherub, in the plural Cherubim. Hence, the Cherubim figures made in
the oracle can aptly be understood to represent the angelic ministries, which always
attend their Creator in the heavens. These are rightly said to be made from olive wood,
because angelic powers, anointed with the grace of the Holy Spirit, never wither away from
the love of God. For they, together with us, partake of Him of whom the prophet says in
praise of Christ: “God, your God, has anointed you with the oil of gladness above your
companions” (Psalm 44). They are figuratively made from olive wood because He who created
them filled them with heavenly wisdom. Hence, they are called Cherub, which in Latin is
interpreted as “multiplied knowledge” or “multitude of knowledge. They are ten cubits in
height because they enjoy the tenfold measure of eternal life, having the inviolable image
of their Redeemer within them, preserving holiness, righteousness, and truth perpetually
as they received from their first condition. A denarius indeed consists of ten obols and
is accustomed to contain the name and image of Caesar. Therefore, the figure of the
heavenly kingdom excellently fits, where the holy angels always remain in the image of
their Creator, to which they were made, and the elect humans receive back His image, which
they lost by sinning.

For we know, he says, that when He appears, we shall be like Him, for we shall see Him as
He is (1 John 3:2). One wing of a cherub was five cubits, and the other wing of the cherub
was five cubits, that is, having ten cubits from the tip of one wing to the tip of the
other wing. When wings are placed in the figure of holy men, they signify their virtues,
by which they always soar to the heavens and delight in having their conversation in them.
However, when wings are placed in the signification of angels, what is more fitting than
the grace of their perpetual and unfailing happiness, by which they always persist in
their Creator’s ministry in the heavens? Or certainly because they are endowed with the
lightness of spiritual nature, so that wherever they wish, they reach almost as if flying,
and they are depicted with wings here, and shown to the prophets with wings. It is well
said that one wing of a cherub was five cubits, and the other wing of a cherub was five
cubits; because angelic virtues keep the law of God, which is described in five books,
with tireless devotion, namely by loving God and their Lord with all their strength, and
loving neighbors as themselves. For the fullness of the law is charity. Their neighbors
are both the angelic spirits among themselves, and the elect humans as their equally
fellow citizens.

Hence, each wing is said to be of the same measure, because they desire our company
ascending to God with the same devotion they love each other in God. Thus, together, the
wings complete ten cubits as the angels rejoice in their Creator’s presence in the
exercise of twin charity. The second cherub was also ten cubits, the same measure, and
there was one work in the two cherubim. There were two cherubim made to signify the
fellowship of the same charity, about which we speak, because charity cannot exist among
less than two. Hence, the Savior took care to send two disciples to preach, so that he
might silently teach that the virtue of love must be held above all works by those who
proclaim the word of faith. The two cherubim were of one measure and work, because there
is no disparity of wills or thoughts in that upper country, where all are equally
enlightened and glorified by the vision and presence of God. And he placed the cherubim in
the midst of the inner temple. The cherubim extended their wings, and one wing of the
cherub touched one wall, and the wing of the second cherub touched the other wall. The
other wings touched each other in the middle of the temple. It is clear from these things
which have been said why the cherubim are placed in the midst of the inner temple, whose
abode is always in the heavens.

The cherubim extended their wings as if to fly, because angelic spirits always have their
minds ready for the service of the divine will. But that one wing touched the wall, and
the wing of the second cherub touched the other wall, pertains to the administration of
charity which the angels show us. That the other wings touched each other in the middle of
the temple expresses that grace of love by which they embrace each other. It follows well,
"He also overlaid the cherubim with gold," because the Creator exalted their nature with
immortal love, and filled their minds with the true light of love and humility. It is
certainly noteworthy that when Moses made the tabernacle, he also made two golden
cherubim, which he placed on the atonement cover, which was above the ark. Solomon,
however, added two others, greater ones, which he placed in the temple, under whose wings
he placed the ark in the middle with the atonement cover and the former cherubim. Thus it
happened that there were two cherubim indeed in the tabernacle, but four in the temple.
Both pertain to one and the same meaning. But the work was splendidly repeated and through
Solomon, to be typically taught, that the Church, multiplied through the Incarnation of
the Lord, should broadly expand the sublimity of the heavenly citizens to the nations.
Therefore, they praise the Creator for the gift of blessedness granted to them, so that
they also rejoice about our rescue and introduction to the same blessedness.

For they extend their wings toward each other over the ark, when they refer to the praise
of the Lord Savior any good they have received. They extend their other wings to the walls
of the oracle, when they rejoice in seeing holy men among them and touch them as if with
the tips of their wings, exulting that they have been companions and imitators of their
purity in this life. Moreover, they touch the two walls equally with their wings, because
they have the faithful of both peoples, namely Jews and Gentiles, as co-possessors of the
heavenly hall with them. Not that there is any local distinction between the two peoples
in that country, but because the joy of internal blessedness is greater due to the
fellowship of united brotherhood. Therefore, the cherubim extend their wings to each wall
of the oracle, because rejoicing in the heavenly country, they also delight in the vision
of the just of both peoples, encouraging praise of their Creator through their glory. Not
only do the heavenly hosts rejoice in the happiness of those righteous men whom they have
with them inside, but they also show diligent care for us, who are still placed outside
and cry to the Lord from the depths. Hence it is well written about the same cherubim in
the Book of Chronicles: "They stood with outstretched feet, and their faces were toward
the outer house.

The cherubim stood with outstretched feet because they never deviated from the path of
truth on which they were placed as soon as they were created. The angels have their faces
toward the outer house because they desire to bring us, rescued from this wretched
pilgrimage, to their fellowship. Thus, they stood with outstretched feet, extended their
wings to the gold-covered walls of the oracle, and had their faces turned toward the outer
house, because the angels keep their perpetual innocence, rejoice in the blessedness of
holy souls in heaven, and do not cease to assist the elect whom they still see as pilgrims
on earth, until they also bring them to the heavenly country. For all are ministering
spirits, sent to serve for the sake of those who inherit salvation. The two cherubim can
also symbolize the two Testaments; indeed, the cherubim were made in the oracle, because
in the counsel of divine providence unfathomable and incomprehensible to us, it was
decreed before the ages when, and how, and by what authors, sacred Scripture would be
composed. They were made of olive wood because through men of mercy, whose works of piety
have not been lacking, through men enlightened by the anointing of the Holy Spirit, the
divine books have been written. They were made of olive wood because they give us the
light of knowledge, helped by the flame of God's charity, which is poured into our hearts
by the Holy Spirit.

They were ten cubits high, because they proclaim that God should be served through the
observance of the Decalogue; and they show that those who serve God faithfully will
receive the reward of the eternal kingdom. They have twin wings, which declare that the
Testaments have always aimed for the heavens with tireless resolve through both hardships
and prosperity; because this is what they demonstrate should be done by their listeners.
One wing of a cherub is five cubits, and the other wing of a cherub is also five cubits;
because in the entire variation of passing days, the saints extend all the senses of their
body in service to their Creator, always having their eyes on the Lord, desiring to hear
His voice of praise, and to recount all His wonders, holding His words sweet in their
mouths, sweeter than honey and the honeycomb, running in the odor of His ointments, and as
long as there is breath in them, and the Spirit of God in their nostrils, not speaking
iniquity with their lips, nor uttering foolishness with their tongue. And so, advancing
through the armor of righteousness on the right and on the left, they come to the
reception of the heavenly denarius, which the supreme householder promised to the
cultivators of His vineyard. And in the two cherubim there was one work, because the
writers of both instruments served God with the same chastity of work, and the devotion of
charity, proclaiming with one and harmonious voice and faith.

And indeed, the New Testament narrates the events of the Lord’s incarnation, passion,
resurrection, ascension, the calling of the Gentiles, the rejection of the Jews, and the
multifaceted tribulation of the Church; the Old Testament rightly understood, truly
proclaimed these things as to be done. Therefore, the coming of the Antichrist, the end of
the world, the day of the final judgment, and the eternal glory of the good, and the
punishment of the reprobate, both Testaments confirm with concordant truth. Therefore, the
inner wings of the cherubim touching each other over the ark signify that both Testaments
agree with equal attestation concerning the Lord. Likewise, with their outer wings, one
touches one wall, the other the other wall, because the Old Testament was specifically
written for God's ancient people, but the New Testament was for us who came to faith after
the Lord’s Incarnation: and we are rightly compared to the second wall, that is, the
northern, to whom, after the cold and darkness of idolatry, the light of truth was given
to know. For although the early Church flourished greatly from the Jews, and all Israel is
believed to be saved towards the end of the world, yet many faithful of this time are
gathered from the Gentiles to receive the sacraments of the Gospel; to whom also it has
been divinely granted to know with the eyes of their hearts revealed, that the letter of
the Old Testament is full of the mysteries of evangelical grace.

The cherubim have their faces turned to the outer house, because the divine books were
made for us who still stand outside, not in reality but in hope being saved; because their
writers, now reigning with the Lord, and praising Him in the heavens, care for our
salvation, and intercede with His mercy for our errors. The cherubim are surrounded by
gold, because the authority of the Testaments is confirmed by the illustrious works of
their writers. With the manifest knowledge of divine Scriptures spread through the world
and the internal glory of the heavenly hosts (for both the cherubim, as we have said,
signify both angels and Testaments), many began to be converted to the faith and abound in
good works, whence it is aptly added:

CHAPTER 14

As the walls are sculpted, and the pavement is covered with gold. And he sculpted all the
walls of the temple around, etc. All the walls of the temple around are the peoples of the
holy Church, which, being placed on the foundation of Christ, have filled the
circumference of the whole world, and the building of faith begun, with the daily addition
of new members as if by the addition of precious stones, does not cease to grow. These
walls are sculpted with various carvings, when to one is given through the Spirit the word
of wisdom, to another the word of knowledge, according to the same Spirit; to another
faith in the same Spirit, to another the grace of healings in one Spirit, to another the
working of miracles, to another prophecy, to another the discernment of spirits, to
another kinds of tongues, to another the interpretation of tongues. And when we come to
those virtues which we can all possess—charity, joy, peace, long-suffering, patience,
kindness, goodness, faith, modesty, continence, and the other fruits of the Spirit—what
are they but the carvings of the walls of the temple, since they are the ornaments of the
hearts of the people of God. The same walls are also sculpted with a lathe, as the
faithful with a ready mind are strong to do all things which the Lord has commanded, to
endure all things which He permits, saying from the heart at all events that occur: "I
will bless the Lord at all times" (Psalm 34);

and "My heart is ready, O God, my heart is ready; I will sing and give praise to the Lord"
(Psalm 56). They are sculpted with a lathe when they apply themselves so much to virtues
that they can be turned aside from their course by no dangers of surrounding things, nor
by any enticements. Because the lathe excels in speed above other arts, and sets a rule
for itself by which it completes its work without error, rightly by this the holy life of
the saints is signified, which is always ready for the service of divine will and has
learned to fulfill it without deviation from long practice in virtues. Wherefore the holy
Church, admiring the virtues of her spouse and Redeemer in the Song of Songs, said: "His
hands are golden, full of hyacinths" (Cant. 5). His hands are indeed golden, because
appearing in the flesh, the sanctities and miracles which He willed, without any delay of
dallying, without any winding of errors, the power and wisdom of God accomplished. They
are full of hyacinths, because what He commanded to be done outwardly by word, He inwardly
granted to be more fully accomplished by divine power. They are full of hyacinths, because
He referred all the things that He did to the glory of the Father, because by the works
which He did, He raises our minds to seek the heavenly things.

Therefore, all the walls of the temple around are carved with various engravings and
turned with a lathe, as the Church throughout the world devotes itself with prompt
devotion to the execution of spiritual virtues without any error whatsoever, where it is
well said: And he made on them cherubim and palm trees, and various pictures, as if they
were protruding from the wall, and coming out. For Solomon makes cherubim on the walls of
the temple when he grants his chosen ones to direct their lives according to the rule of
the Holy Scriptures, in which there is a multitude of knowledge. He makes cherubim when he
teaches them to imitate, as far as their capacity allows, the chastity of angelic life in
this world, which is especially done by vigils and divine praises, by sincere love of the
Creator and neighbor. He makes palms when he impresses the memory of eternal retribution
in their minds, so that they may less turn away from the summit of righteousness, which
they always have before the eyes of their heart: he makes various pictures, as if
protruding from the wall, and coming out, when he grants the faithful the many works of
virtues; for example, the bowels of mercy, kindness, humility, patience, modesty, bearing
with one another, and forgiving one another, but above all these, to have charity, which
is the bond of perfection.

And when these virtues have come into such a habit among the chosen that they seem to be
naturally implanted in them, what else are the pictures of the house of the Lord
protruding as if they were coming out of the wall? For they no longer learn the words and
works of truth from others externally, but rooted and prepared from the depths of their
hearts, they bring forth what is to be done or taught. And he covered the floor of the
house with gold inside and outside. Inside and outside, in the oracle and in the very
temple, he signifies. But we have said above that the evenness of the pavement signifies
the humble concord of holy brotherhood; where there are Jews and Gentiles, barbarians and
Scythians, free and slaves, nobles and ignobles, all boast that they are brothers in
Christ, that they all have the same Father who is in heaven. For no one may doubt the most
concordant humility of the heavenly citizens. Therefore, Solomon covered the floor of the
house with gold inside and outside, because our peaceful King has perfectly and fully
filled both the angels and the souls of the righteous in heaven with the gift of love, and
has set apart from the vileness of other mortals those wandering in this world as citizens
of the same heavenly homeland with the seal of love: In this, he said, all will know that
you are my disciples, if you have love for one another (John 13).

CHAPTER 15

On the entrance of the temple or oracle. And at the entrance of the oracle he made doors
of olive wood, etc. What he had first said: He made doors of olive wood, this same thing
he seems to have wanted to explain more clearly when he added: And two doors of olive
wood; for there was one entrance to the oracle, but the same entrance was closed by two
doors. And again, when they were unlocked, it was opened, just as the temple and the porch
in front of the temple had no longer a single entrance; certainly for a determined
mystery, because one Lord, one faith, one baptism, one God, one entrance is to be hoped
for into the present Church through baptism, one into the heavenly kingdom through works
of faith. For as there was one entrance to the oracle, this is testified by what is
written below about the ark: And when the poles were extended, and the tops of them
appeared outside in the sanctuary in front of the oracle, they did not appear further
outside (1 Kings 8). Where it is plainly shown, unless I am mistaken, that there was one
entrance to the oracle, and this made opposite the ark, which was in the middle of the
same oracle; the entrance doors of which can be taken by different significations in many
ways. For they clearly designate the angelic spirits, by whose ministry we are introduced
into the habitation of the heavenly homeland;

and equally of apostolic men, who hold the figure of the apostles, to whom the keys of the
kingdom of heaven were given; who, having received from the Lord the power of binding and
loosing, admit the worthy within the gate of the kingdom, and, by excommunicating or
anathematizing, eliminate the rebellious impure and proud from the entrance of eternal
life. But also the works of justice, by whose merit one arrives at the heavenly kingdom,
can be rightly typified by doors through which one entered into the holy of holies; as it
is written in the book of Wisdom: The keeping of the laws is the perfection of
incorruption, and incorruption brings one close to God. The desire for wisdom leads to the
everlasting kingdom (Wisdom 6). To all these things, it aptly agrees that the same doors
are made of olive wood, because indeed both angels and perfect men show themselves
glorious in the house of God by the fruit of mercy and works of light; moreover, all the
chosen open the entrance of the heavenly homeland for themselves through the weapons of
light and piety. However, there are two doors, since both angels and holy men love God and
their neighbors; nor can the gate of life be entered except through this double love; or
because the same gate of life is opened to both faithful peoples, namely Jews and
Gentiles.

They have posts of five cubits, because not only the souls of the chosen are received into
the hall of heaven, but in the judgment, they will also open its doors to bodies adorned
with immortal glory. For there are five senses of our body, which we have mentioned above:
sight, hearing, taste, smell, and touch. Or certainly, each post of the tabernacle is made
five cubits, because the entrance of the celestial homeland is opened only to those who
have been diligent in serving the Lord with all the senses of their body and mind; of the
body, namely when they perform something for Him through those senses; of the mind, when
they soberly, justly, and devoutly think about those things they decide to do through the
senses of the body. And he carved on them cherubim, and palm trees, and very prominent
engravings, and covered them with gold. Γλυφὴ in Greek is called sculpture in Latin. But
all these things with cherubim placed in the decoration of the walls of the temple, set
forth according to our comprehension. No need to laboriously establish that those
entrusted with the care of the faithful and to whom the keys of the heavenly kingdom have
been given, ought to strive with all diligence in the works of virtue which the Church
exercises in her saints and perfect ones throughout the world, so that they may excel in
good action as much by merit as they preeminence others in rank.

For they possess, in themselves, the angelic life represented by the cherubim, as much as
is possible for mortals, both in mind and in deed. They also have the images of palms when
they constantly meditate on the gifts of heavenly rewards with unshaken intent. For the
palm is the ornament of a victorious hand. They have very prominent engravings, when they
reveal to all who observe the most certain signs of good works which no one can interpret
to the left. And all these works are covered with golden plates, since, as often said, the
brilliance of love especially outshines other virtues in the great members of the Church.
The words of the days relate that a veil was also added to these doors. He made the veil,
it says, from azure, purple, scarlet, and fine linen, and he wove cherubim into it. This
was done for the sake of decoration, so that along with the gilded walls, the silk itself
would gleam. But in the signification of the same mystery, to which the doorways before
the ark and the entrance of the oracle were attached; so that as the doors were opened at
appropriate hours, so too the veil would be revealed whenever those who were to enter the
holy of holies would come. Therefore, the diligent revelation of this veil signifies the
opening of the law and the heavenly kingdom which was granted to us through the
incarnation of our Lord and Savior.

From this it is also evident that when He was baptized, the heavens were opened to show
that through baptism, which He consecrated for us, we ought to enter the gate of the
heavenly homeland. And when He died on the cross, the same veil was torn in two from top
to bottom to clearly teach that the legal figures had then come to an end, and that the
truth of the Gospel and the heavenly mysteries, and the entrance to heaven itself, were
not only to be prophesied and figuratively signified, but were already then to be made
plainly open to all who passed from the world in the faith of the truth from the beginning
of the world to that time. For on the fortieth day after the resurrection of the Lord,
they all ascended to heaven with Him, and with every covering removed, they received their
places in the Father’s house according to their merits. But at the same time, the entrance
to that heavenly city and the house of the Father was laid open for us who were still to
come. In truth, no one ascends to that city unless through the internal desires for
eternal good things, by faith and the sacraments of the Lord’s passion, through the fervor
of sincere love, by mortification of carnal desire, and with daily help from the angels.

Hence it is rightfully remembered that the same veil, under which one entered the oracle,
was made of azure and purple, scarlet, and fine linen, and the cherubim were also woven
into it. For azure, which imitates the color of heaven, is aptly compared to desires for
heavenly things; purple, which is made from the blood of shellfish and bears the
appearance of blood, rightly signifies the sacrament of the Lord's passion, by which we
must be initiated, and which we should imitate by carrying our cross. Scarlet, which
gleams with a red color, aptly expresses the virtue of love, of which the disciples who
walked with the Lord said in wonder: “Was not our heart burning within us while He was
speaking to us on the way and explaining the Scriptures to us? (Luke 24:32). Fine linen,
which is derived from the green shoot of the earth, and through the long labor of
craftsmen loses its green and gets to a white appearance, fittingly implies the
chastisement of our flesh, of which the Apostle Paul figuratively orders the innate
moisture to be dried, saying: “Mortify therefore your members which are upon the earth:
fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness,
which is idolatry” (Colossians 3:5). To what grace of whiteness this should lead is shown
by the same Apostle saying: “I beseech you therefore, brethren, by the mercies of God,
that you present your bodies a living sacrifice, holy, acceptable unto God, which is your
reasonable service” (Romans 12:1).

Cherubim are woven into the veil, made of the same four excellent colors, for in all that
we piously do, by the protection of angels, we are defended by the Lord. Cherubim are
woven into the veil when in good actions we continually use the multitude of knowledge,
always looking to the divine words; and lest we stray from the path of virtues, we guide
our steps by their contemplation. He made doorposts for the entrance to the temple from
squared olive wood, and two doors from pine wood on either side; and each door was double
and opened holding itself together. Just as the entrance to the oracle, leading to the ark
of the Lord surrounded by cherubim, signifies the entrance to the kingdom of heaven,
wherein we hope and desire to be introduced to the vision of our Creator and the heavenly
citizens, the entrance into the temple typifies the beginnings of our conversion to God
when we enter into the present Church. One signifies our entry into faith, the other into
vision. Therefore, the doorposts of this entrance were aptly made square for the four
books of the holy Gospel, whose doctrine instructs us in the faith of truth, or for the
four principal virtues: prudence, fortitude, temperance, and justice, upon which, as on a
most firm foundation, the whole structure of good deeds rests. Prudence is that by which
we learn what we should do and how we should live.

Fortitude is through which we fulfill what we have learned to be done, virtues which the
prophet briefly encompasses in one verse, saying: “The Lord is my light and my salvation”
(Psalm 27:1). Light, indeed, to illuminate what we ought to do; salvation, to strengthen
us to accomplish these deeds. Temperance, by which we discern that we are not found more
or less devoted to prudence or fortitude than is just. And since anyone who uses prudence,
fortitude, and temperance without any contradiction is proved just, the fourth virtue
after prudence, fortitude, and temperance is justice. The two doors that lead into this
entrance are the love of God and neighbor; they are said to be made side by side because
they look at each other, so that one cannot be had without the other: For everyone who
believes that Jesus is the Christ is born of God. And everyone who loves Him who begot
also loves Him who is begotten of Him (1 John 5). And as it says again: For he who does
not love his brother whom he has seen, how can he love God whom he has not seen? (1 John
4). Hence, rightly, the outer door is understood as brotherly love, and the inner as
divine love, because the former comes first in time, the latter is more sublime in
dignity. And through the former, one enters into the latter, because from the love of
neighbor, one learns how the Creator should be loved.

Both doors were double and opened by holding each other, because in each kind of love we
must observe two things primarily. In the love of God, it is necessary to have faith in
truth and purity of good operation. For without faith it is impossible to please God; and
faith without works is dead; moreover, in the love of brotherhood, patience and kindness
must be preserved, as the apostle Paul says: Charity is patient, is kind (1 Cor. 13).
Patient, namely, to endure the troubles and injuries of neighbors; kind, indeed, to
forgive from the heart and to do good to those whose injuries it endures. Such charity the
Lord wanted us to have when He said: Forgive, and you will be forgiven; give, and it will
be given to you (Luke 6). Forgive the injuries of those harming you, give acts of mercy to
those whom you forgive their injuries. He desires us to spend such love, who commanded us
to say in prayer: Give us this day our daily bread; and forgive us our debts, as we also
forgive our debtors (Matt. 6). However, both doors were double, and each type of love is
performed in a twin manner. Both holding each other opened, because the virtues are joined
and cannot be divided from each other. For neither faith without works, nor good works
without faith, can be pleasing. Nor, indeed, is it sufficient to endure injuries if one
despises ministering necessities to the one he tolerates when he could;

nor is it enough for one who has the world's substance to give from it to a needy neighbor
if he does not sincerely from the heart forgive the troubles inflicted on him. What is
said about both doors holding each other opened does not designate the separation of
spiritual virtues from each other; rather, it indicates that through their conjunction,
the entrance of the holy Church is more open to us, such that the more we abound in them,
the more truly we are joined to the assemblies of the saints. Just as also the division of
the Red Sea, through which the people of God escaped the pursuing Egyptian, did not
signify the division of the one baptism, but rather the opening, through which, with all
sins extinguished, we pass to the shore and wilderness of virtues; or certainly, the door
which holds each other opens when through the ministry of the preacher it is discerned
what properly pertains to the knowledge of faith and what to the chastity of living, both
of which, however, cannot be separated from their connection; how near to each other are
enduring the evils of neighbors and commending our goods to them, when these most
certainly remain indissoluble in the one and the same heart of the perfect. It is indeed
noteworthy that at the entrance of the oracle there are said to be two doors, but these
are not said to be double;

in the temple, that is, in the entry of the former house, there were two doors, each of
which was double, because in the present church it is necessary for us to enter and lead a
life in such a way that we preserve the love of God and neighbor through faith and action,
through patience and kindness. But in future life, where we will see God and neighbors in
the light of eternal happiness, certainly with the same twofold love, without any labor at
all, indeed in great rest, we will enjoy the multitude of divine sweetness. Therefore,
fittingly the entrance of the inner house had two doors, but simple ones here. For faith
is not necessary there, where all things which we now believe and hope for will be seen in
manifest light; works are not necessary there, where we will be rewarded with the
perpetual reward of those things for which we labor here; patience is not necessary, where
no one inflicts anything adverse; generosity is not necessary, where no one needs what is
useful. These things about the form of the doors we have discussed according to our
ability, following the footsteps of the Fathers; indeed, according to the form of the
work, for the sake of beauty, it was provided that in one and the same entrance of the
temple there should be two doors.

It was necessary that the walls of the house, which were twenty cubits in height, should
also have some thickness, on the outermost part of which the doors were fixed, so that
each door might be equal to the wall, and whether someone was inside or outside the
temple, looking at the door, it might seem to them to be a continuous wall through all
things. Similarly, the cedar wall, being twenty cubits in length and height, also had to
have a substantial thickness. Therefore, in the entrance of this too, two doors were made,
so that from either side, that is, inside and outside, the door would be equal to the
wall; and because the door had the same paintings as the wall, the wall, continuously
extended through all things, might truly seem to be one, presenting one form of beauty,
representing another aspect of the mystery. But what follows, having described the doors
of the temple: "And he carved cherubim and palms, and very eminent engravings, and covered
all with golden plates, with work squared by the rule," has been explained above, because
paintings or carvings have been made both in the walls of the house, and in the doors, and
in the inner parts of the Church. The figure’s reason is clear why the first door of the
temple and the inner one should receive the same paintings and carvings, the same
cherubim: because the sublime and the perfect captivate the same sublime secrets of faith,
hope, and charity.

And whatever all the elect fully perceive in the divine vision in heaven, those beginning
in catechesis are also instructed and taught through their own, so that initiated into the
holy mysteries, they may someday arrive at grasping those things which they have piously
believed.

CHAPTER 16

On the courts of the house of the Lord. He built the inner court with three courses of
polished stones, etc. He briefly mentions the inner court and seems to entirely leave out
the outer court. However, in the Chronicles, both are mentioned, where it is written: He
also made the court of the priests and the great basilica, and doors in the basilica that
he covered with bronze (1 Peter IV). Therefore, the inner court, which is called the
priests' court because the priests and Levites ministered there, was surrounded by the
temple on all sides, but from the east, where the entrance to the temple was, it was much
farther away from the temple than from the other three sides, because undoubtedly in that
direction, that is, before the temple, the ministries of the saints were carried out.
There the bronze altar for offering sacrifices to the Lord, the ten lavers for washing
these same sacrifices, and the bronze sea for washing the hands and feet of the priests
when they entered to minister were located. This court had a height of three cubits, as
Josephus narrates, so that it would prevent foreigners from entering the temple and spell
out that only priests were allowed. And there was a door to the east, up to which the
people inserted their sacrifices and offerings, to be received from there by the priests
and carried to the altar. Concerning the outer court, which the Chronicles call the great
basilica, Josephus writes thus:

Outside this temple, he built another hall, made in a quadrangular scheme, erecting the
greatest and broadest colonnades; and he placed high and wide gates at the four parts of
the world, each facing the four winds at the corners, where he set bronze doors (Book
VIII). And a little later: Into this sanctuary came all the peoples, who had purification
and observance of the laws. These colonnades Cassiodorus the senator, in the Pandects, as
he himself recalls in his exposition of the Psalms, distinguished in a threefold order.
Namely, he placed the first order outside the priests' court on all sides in a square; the
second likewise outside the innermost colonnades, all around in a circle; the last
similarly all around the earlier colonnades in a circuit. Thus, the temple was fortified
on all sides with a threefold structure of buildings, with a marble pavement under the
open sky between each building's interiors, that is, those looking toward the temple, made
between the columns, the outer ones being solid. Thus, it was made that the entire
structure of the temple was reasonably distinguished by the variety of gradations. For
when the high priest entered the Holy of Holies, the priests were purified in the temple
itself; in the priests' court, the unpurified priests, along with the Levites and singers,
in the innermost court of the greater basilica, the purified Jewish men standing and
praying under the open sky if it was clear; if it was stormy, they would retreat to the
nearest colonnades;

in the outer court, the purified Jewish women; and in the farthest court, the Gentiles and
Jews who had recently come from the Gentiles up to the sixth day of purification. We have
taken care to briefly note these things as they were depicted in Cassiodorus's picture,
learning thus from the ancient Jews, and not wishing that a man so learned would propose
something to be read as an example which he had not previously known to be true. These are
the places mentioned by the supreme Psalm of degrees, which begins thus: Behold now, bless
the Lord, all you servants of the Lord, who stand by night in the house of the Lord, in
the courts of the house of our God (Psalm 134). In its porticoes, Jeremiah and other
prophets, in these the Lord and the apostles preached the word to the people. In one of
these, the Lord was sitting teaching when the adulterous woman was brought to him for
judgment by the testing Pharisees. In these, he found those buying and selling oxen,
sheep, and doves; and he drove them out with their merchandise from the temple. In these,
Peter and John, finding a lame man, healed him, and led him inside to pray. In these, all
the multitude of the people prayed when the angel appeared to Zechariah at the altar of
incense and taught him about the birth of the Lord's forerunner.

However, these courts with their porticoes could not hide the view of the temple from
those seeing from afar, because the place where the temple stood was much higher than
where the porticoes were built. For Josephus writes thus: "The farthest structures of the
courtyards, though they were erected at four hundred cubits, nevertheless reached up to
the summit of the mount on which the temple was built" (Ibid.); we believed these details
of the temple's destruction should be conveyed to the diligent reader. Truly, in them,
whatever the Holy Scripture chose to report, we seek the figures of mysteries, while we
simply use the rest through knowledge of history. Therefore, the building of the temple
inside the priests' courtyard represents the life of the perfected in the holy Church and
the lofty men, namely those who by the excellence of virtues draw near to the Lord and
tend to show others the way of salvation by word and deed. For a priest in Latin received
his name from providing sacred guidance to inferiors. By this name in Scriptures,
mystically, not only the ministers of the altar, namely bishops and priests, are
considered, but indeed all who by the height of a righteous conversation and the eminence
of saving doctrine, benefit not only themselves but also many others, while presenting
their bodies as a living sacrifice, holy and pleasing to God. For the apostle Peter was
speaking not only to bishops or priests but to the entire Church when he said:

"But you are a chosen race, a royal priesthood, a holy nation, a people for his own
possession" (1 Peter 2). The ancient people of God were also distinguished with this honor
of dignity as He said to Moses: "Thus you shall say to the house of Jacob, and tell the
people of Israel" (Exodus 19). And shortly after: "And you shall be to me a kingdom of
priests and a holy nation. The great basilica, which was outside the priests' courtyard,
where the whole multitude of the people used to worship or converge to hear the word,
figuratively indicates the life and manners of the secular in the holy Church, to whom the
Apostle says: "And I, brothers, could not speak to you as to spiritual people, but as to
people of the flesh, as to infants in Christ. I fed you milk, not solid food" (1
Corinthians 3). This is well represented by the great basilica, because without any doubt,
the number of such people in the holy Church is much greater than that of the perfected.
But as much as they excel in number, they fall short in merit. Hence this great basilica
aptly, though it accommodates many, does not allow them into the interior of the gilded
temple, not to the altar's duty, nor even into the priests' courtyard because those who
are fleshly and still weak in the churches, though devoted to God for the merit of chaste
faith and piety, yet far from equaling those who confidently proclaim:

"For I will not venture to speak of anything except what Christ has accomplished through
me to bring the Gentiles to obedience—by word and deed" (Romans 15). And again: "I have
fought the good fight, I have finished the race, I have kept the faith. Henceforth there
is laid up for me the crown of righteousness" (2 Timothy 4). Indeed, the crowd approached
up to the courtyard of the priests and brought their sacrifices to the door, which were
received by the priests and presented at the altar, and they observed. Even into the
temple, when it was opened, they directed their sight from afar, yet they did not have the
ability to enter the courtyard of the priests; however, they cried out to the Lord from
below, for even the simplicity of the fleshly in the Church is not despised by the Lord
when they faithfully offer what they can of piety’s vows. For they direct their sight from
afar to the temple of God, when they eagerly rejoice in learning and imitating the life of
the high, and those whom they cannot follow by imitating virtue, they embrace with the
affection of pious veneration. They see the sacrifices of the priests consumed by the
sacred fire on the altar, because they recognize the great rewards of works graciously
received from the Lord through the Holy Spirit.

They also bring their own sacrifices to the court of the priests to be offered to the Lord
by them, while they perform good deeds that prevail, strengthened by the exhortation of
the elders and the learned, and commended by their intercession. They also then offer
their own sacrifices to the priests to be commended to the Lord through them, when, out of
the highest regard for merit, they give to the saints in need of the necessities of this
world, which they themselves abound in, prompted by the admonition of the Lord who says:
"Make friends for yourselves by means of unrighteous mammon, so that when it fails, they
may receive you into the eternal dwellings" (Luke 16). And, he says: "And whoever gives
one of these little ones even a cup of cold water because he is a disciple, truly, I say
to you, he will by no means lose his reward" (Matt. 10). And thus, the same sacred fire of
God consumes the sacrifices of both when the Lord deems the alms of the rich, by which
they have ministered to the saints, worthy of His condescension and reward, along with the
great virtues of the same saints. Therefore, the multitude of believers, who, having left
their possessions, serve the Lord with one heart and soul, is itself the temple of God and
the place within the court of the priests consecrated especially to Him.

Furthermore, the great basilica and those praying in it around the court of the priests in
a circle, symbolize those who at that time believed from the Gentiles in Syria, Antioch,
and other provinces and cities, to whom the apostles and elders in Jerusalem imposed no
greater burden than to abstain from what had been sacrificed to idols, from blood, from
what is strangled, and from fornication. Yet they desired that the offerings be used to
sustain the poor among the saints in Jerusalem, so that by ministering their material
goods to them, they might become partakers of their spiritual benefits. Barnabas and Paul,
with their companions who received their offerings and brought them to Jerusalem, are the
priests who, receiving the offerings, carried them to the altar of the Lord to be
consecrated, because the devotion of those offering demanded that the saints pray for
them. Therefore, the court, which was placed between the place of the laity and the
priests, signifies that division in the holy Church, whereby those who are carnal, though
just beginning to walk in the way of righteousness, are separated from the height of the
perfect, not by the choice of election, but by the magnitude of their merits. For the
carnal believe they suffice if they have faith, hope, charity, and the purity of works.

But the perfect have these as well, and in addition, they labor in preaching the word,
give all their goods to the poor, attend to vigils, fasts, hymns, and spiritual songs,
devote themselves to sacred readings, endure persecutions and dangers for justice, and
execute all other things which Paul boasts of having accomplished with his companions,
with prompt devotion of mind. Hence it is properly mentioned that the court of the priests
was built with three rows of polished stones and one row of cedar wood. For the three rows
of polished stones are faith, hope, and charity. And rightly polished, because it is
certainly necessary to learn the skill by which each one may discern what to believe, what
to hope, or what to love. The one row of cedar wood is good operation exhibited without
the corruption of dissimulation, without which additional support faith, hope, and charity
cannot be true. For it has been said often that cedar wood, due to its pleasant scent and
the incorruptible power of its nature, signifies the perseverance and fame of pious
actions. To this court all the elect ascend, who, with faith, hope, and love, and good
works, seek to please God. The perfect transcend this high grace of merits when they
progress to such a pinnacle of virtues that they can say to their listeners: "Be imitators
of us, as we are of Christ" (1 Cor. 4); and they glory and say: "Do you not know that we
are to judge angels, how much more, matters pertaining to this life?

(1 Cor. 6).

CHAPTER 17

In how many years the temple was built. The house of the Lord was founded in the fourth
year, etc. The sense of the allegory is evident as to why the house of the Lord was built
in seven years, because indeed the holy Church is constructed from chosen souls throughout
the whole duration of this age, which is accomplished in a circuit of six days, and with
the end of the age, it also brings its own growth to an end. Or certainly it is built in
seven years because of the signification of spiritual grace, through which the Church only
perceives itself as being the Church. Isaiah enumerates the seven gifts of the Holy Spirit
(Isa. XI), without which no one can either become faithful, or maintain faith, or merit
the crown of righteousness by faith. But for the fact that in the seventh year, and in the
eighth month of this year, the house of the Lord was completed in all its work and in all
its utensils, it pertains to the future age and the day of judgment, when the holy Church
will reach such a state of perfection that nothing more can be found to be added to it.
For then it will have what the pious suppliant desirously sought from the Lord, saying:
Lord, show us the Father, and it is enough for us (John XIV).

For it is well known that the day of judgment is often typically expressed in Scripture by
the number eight because it follows this age which runs in seven days. Hence, the prophet
gave the psalm a title for the eighth, which he sang out of fear of the same severe Judge,
beginning thus: Lord, rebuke me not in your anger, nor chasten me in your wrath, etc.
(Psalm VI). But a not-to-be-dismissed question arises, as to how it is said that the house
of the Lord was completed in the eighth month in all its work and in all its utensils,
when in the following sections it is read that its perfection and dedication were
completed in the seventh month. It is not, however, incredible that Solomon, having built
the temple indeed in seven years, completed it in the eighth month of the eighth year, or
that he perfectly delayed the dedication until the seventh month of the ninth year.
Wherefore it seems more likely that the house was built in seven years and seven months,
so that in the same seventh month the solemnity of the dedication was celebrated, and on
the twenty-third day of that month, as the words of the days narrate (II Chronicles VII),
Solomon dismissed the people to their tents, and thus after one week, with the eighth
month approaching, the house of the Lord was found completed, and in all its works, and
its dedication previously completed.

Unless perhaps we ought to think that after the temple was dedicated, something of the
tools for its ministry was still added, up to the entrance of the eighth month, with the
king hastening that in the seventh month, which was entirely solemn, the temple might be
dedicated; and thus both will be found true, namely that the temple was completed in the
eighth month in all its work and tools, and was dedicated in the seventh month. Moreover,
King Solomon sent and brought Hiram from Tyre, the son of a widow from the tribe of
Naphtali, his father being a Tyrian, a craftsman in bronze, full of wisdom, understanding,
and knowledge, to do all works in bronze. When he came to King Solomon, he did all his
work (I Kings VII). This was done for the sake of mystery. For the Tyrian craftsman whom
Solomon took as a helper signifies the chosen ministers of the word from the nations;
indeed this craftsman is beautifully said to be the son of an Israelite widow. In this
person, sometimes the present Church of the time is figured, for which her man, namely
Christ, having tasted death, rose again, and ascending into the heavens, left her
meanwhile wandering on the earth. Nor is it necessary to labor in explaining how the sons
of this widow are holy preachers, since all those chosen individually confess themselves
to be sons of the Church, since of the same preachers of the new testament it is specially
promised, the prophet saying:

"Instead of your fathers, sons are born to you, you will make them princes over all the
earth" (Psalm 45). Hiram did all the work for Solomon; for surely the holy preachers,
while they faithfully attend to the ministry of the word, certainly do the work of God,
because by speaking outwardly, they open the way of truth to those whom He inwardly
enlightens for eternal life. "I (said) planted, Apollos watered, but God gave the
increase" (I Corinthians 3). He made the work out of bronze, because the diligent
instructor seeks to entrust the word to those who wish to receive it piously and to
preserve it perseveringly, and who also strive rightly to spread more widely by preaching
to others whatever they have learned. For it is known that the metal of bronze is very
durable and extremely sonorous.

CHAPTER 18

On the brazen columns. And he made two brazen columns, etc. These are the columns of which
Paul speaks: James and Cephas and John, who seemed to be pillars, gave the right hand of
fellowship to me and Barnabas, that we should go to the Gentiles, and they to the
circumcision (Gal. II). With these words, he appears to explain the mystery of the
material columns and what they prefigure, and why two were made. They signify the apostles
and all spiritual teachers, strong in faith and work, and raised to the contemplation of
heavenly things. There are two of them to introduce both Gentiles and the circumcised into
the Church through preaching. They stood in the porch before the doors of the temple, and
adorned its entrance marvelously with their beauty and elegance from both sides. The door
of the temple is the Lord, because no one comes to the Father except through Him; and as
He says elsewhere: I am the door; by me if any man enter in, he shall be saved (John X).
The columns placed on either side before the door represent the ministers of the word
showing both peoples the entrance to the heavenly kingdom, so that whether someone comes
from the light of legal knowledge or from the severity of paganism to faith in the Gospel,
they have those ready who can show them the way of salvation by word and example.
Certainly, since about these columns it is written in the book of Chronicles:

And he set up the pillars before the temple, one on the right hand, and the other on the
left (II Chron. III), therefore two columns were made and placed so as to teach us that in
both prosperity and adversity, the entrance to the heavenly country must be kept before
the eyes of our mind. From this we know that Paul, indeed the most excellent column of the
house of the Lord, earnestly exhorts us, using the armor of righteousness on the right
hand and on the left by his and his followers' examples, so that neither delighted by
prosperity nor broken by adversity, we should deviate in any part from the royal road of
life, by which we must go to the promised inheritance of the heavenly country (II Cor.
VI). It is noteworthy in this sentence of Chronicles, which I have cited, that the same
porch of the temple was also called the vestibule of the temple; and that what we read in
the prophets: The priests were praying between the porch and the altar should be
understood as between the vestibule and the altar. Well, each column is remembered to have
a height of 18 cubits. For three times six make eighteen. And it is clear that three
pertains to faith because of the Holy Trinity, and six to operation, for in that number of
days the world was made. And three are multiplied by six when the righteous, who lives by
faith, accumulates the knowledge of pious belief by the execution of good deeds.

For a column before the doors of the temple is eighteen cubits high when any distinguished
preacher openly declares to all that we cannot reach the joys of the heavenly life except
through faith and works of righteousness. Although this can also be understood more
deeply, the name Jesus among the Greeks begins with this number. For the first letter of
the name Jesus among them signifies ten, the second eight. And fittingly, the columns of
the house of God are eighteen cubits high, because holy teachers, indeed all the chosen
ones, aim to live well to deserve to see their Creator face to face. For they will have
nothing more to seek when they have reached Him who is above all. And the line of twelve
cubits encircled each column. The line of twelve cubits is the rule of apostolic
institution, which indeed encircles each column when any teacher sent to preach whether to
Jews or to Gentiles, ensures to do and teach what the holy Church received and learned
through the apostles. For if anyone wishes to live or preach differently and either
despises the apostolic decrees or prefers to establish new things on his own whim, such a
one is not a column fit for the temple of God, because while he disdains to follow the
apostolic statutes, he does not comply with the line of twelve cubits because of either
the narrowness of his laziness or the gross bulk of his arrogance.

The Lord surrounded the columns of His temple with these lines when, sending his disciples
to teach and baptize all nations, he said: "Teaching them to observe all that I have
commanded you" (Matthew 28). Therefore, he who observes and teaches all that the Lord
commanded the apostles, neither adding anything nor omitting any part of it, is indeed a
column in the house of God, which is the Church, and the firmament of truth, such as the
apostle Paul admonished Timothy to be. However, since without knowledge of the Scriptures,
the life or speech of teachers cannot be firm, it is aptly added: "He also made two
capitals to be placed on the tops of the columns, cast in bronze. One capital was five
cubits high, and the other capital was five cubits high. For the tops of the columns, that
is their uppermost part, are the hearts of the faithful teachers, whose devoted thoughts
to God direct all their works and words just as the head directs the members. Moreover,
the two capitals, which were placed on these heads, are the two Testaments, to whose
meditation and observance the holy teachers are wholly dedicated both in spirit and body.
Hence, it is fitting that each capital had five cubits height, because undoubtedly the
Mosaic Law is comprised of five books, and the entire series of the Old Testament is
encompassed by five ages of the world. The New Testament, indeed, preaches nothing else to
us than what Moses and the prophets had foretold to be preached through it.

Hence, the Lord said to the Jews who adhered futilely to the letter of the Old Testament
and spurned the grace of the New: "If you believed Moses, you would perhaps believe also
in me; for he wrote of me" (John 5). For Moses wrote of God both figuratively and
explicitly when he recounts the promise made to Abraham by the Lord, that in your seed all
the families of the earth will be blessed; and when he himself says to the sons of Israel:
"For the Lord your God will raise up for you a prophet like me from among your brothers.
Him you shall hear according to all that he will speak to you. The voice of the Father
from heaven reminded the disciples of this prophecy when, with the Lord appearing to them
in glory, between Moses himself and Elijah, on the holy mountain, it thundered, saying:
"This is my beloved Son, in whom I am well pleased; listen to him" (Luke 9). Therefore,
with the admirable harmony of divine operation, and first the grace of the New Testament
was hidden under the veil of the Old, and now the sacraments of the Old Testament are
revealed by the light of the new, as if the capital of each column is five cubits high,
because evidently it is manifest that in the Old Testament, whose sacraments are either
prefigured in the five books of the law or are fully comprehended in the five ages, the
grace of evangelical perfection is also implanted.

Thus it comes about that a distinguished preacher, whether sent to the Jews or to the
Gentiles, confirmed by the harmonious testimony of divine utterances, preserves the
contest of faith and the rectitude of work without error, and knows to bring forth from
his treasury things new and old when teaching. Not only do the Testaments sing in harmony
with one another in the relation of the divine sacraments, but also all the elect
contained in the books of the same Testaments, endowed with one faith, are connected with
each other by the same love. Whence it is aptly added about the construction of their
capitals: And as if in the manner of a network, and chains wonderfully intertwined with
each other, each capital of the columns was cast. Which in the book of Chronicles is thus
written: And also like little chains in the oracle, and he placed them on the tops of the
columns (II Chronicles III). For the appearance of the chains, the likeness of a network
in the capitals, is the variety of spiritual virtues in the saints, about which it is sung
to the Lord in the Psalms: The queen stood at your right hand in a gilded garment,
surrounded with variety (Psalms XLIV); that is, clothed in the garment of shining love,
surrounded with the variety of different charisms.

Or certainly, the manifold interweaving of chains and the expansion of the network
signifies the multifarious persons of the elect, who by faithfully listening to and
obeying the words of the holy preachers adhere to them, as if the little chains placed on
the tops of the columns offer to all who gaze upon them the miracle of their connection.
These chains indeed are wonderfully intertwined with each other, because it is wholly by
the miraculous grace of the Holy Spirit that the life of the faithful, both in places and
times, and in rank and condition, and in sex and age, although greatly separate from each
other, is nonetheless united by one and the same faith and love. For this fraternal union
of the just, separated by places and times, is made by the unification of spiritual gifts,
as is shown by the following words, when about the construction of the capitals it is
added: Seven nets of verses in one capital, and seven nets in the other capital. For by
the number seven, the grace of the Holy Spirit is accustomed to be designated, as John
attests in Revelation; who when he said he saw a Lamb having seven horns and seven eyes,
immediately added by explaining: Which are the seven Spirits of God, sent into all the
earth (Apoc. I). Which the prophet Isaiah more clearly explains, when speaking of the Lord
to be born in the flesh:

The Spirit of the Lord shall rest upon him, the Spirit of wisdom and understanding, the
Spirit of counsel and might, the Spirit of knowledge and piety, and the Spirit of the fear
of the Lord shall fill him (Isa. XI). Therefore there were seven nets of verses in each
capital, and the fathers of both testaments received the grace of the one and same
sevenfold Spirit to be the elect. And he made the columns and two rows around the
circumference of each network, to cover the capitals. There were indeed two rows of
networks around the capital, but each row ran with a sevenfold number of verses, until,
having circled around the capital, it returned to itself, as if forming a circle. This
figure of the sacrament is not hidden, for why there are two rows of networks, when it is
evident that the virtue of love is of twin distinction, when we are commanded to love God
with all our heart, and with all our soul, with all our strength, and to love our neighbor
as ourselves. But each of those rows has seven nets of verses, because neither can God be
loved without the grace of the Holy Spirit, nor the neighbor. For the truthful saying
remains, because the love of God is poured into our hearts, not by our merit, but by the
Holy Spirit who is given to us.

Where the love of God is, there indeed the love of neighbor is also poured into the hearts
of the faithful, because surely one cannot be had without the other. But these networks
were made to cover the capitals, that is, to surround them all around, because the whole
page of Holy Scripture, when rightly understood, sounds of the grace of love and peace in
all things. For indeed the capitals of divine utterances are the bonds of mutual
affection. And capitals are covered with network, when sacred utterances, so to speak, are
proven to be restored everywhere by the gift of charity. For even in those things which we
do not understand in the Scriptures, charity is widely manifested. Moreover, concerning
these networks or capitals, it is rightly added: Which were above the tops of the
pomegranates. For pomegranates, whose nature is to enclose many seeds within a single
outer rind, aptly represent the holy Church, which customarily encloses innumerable groups
of the elect within the safeguard of one catholic faith. However, it can also designate
the justice and morals of each individual, who, like many seeds encompassed within one
rind, takes care to surround with firm custody of faith and humility the many marks of
spiritual thoughts and virtues, lest they possibly dissolve.

And quite fittingly, the capitals of the columns were surrounded in a circle by
pomegranates, because it is necessary for the holy teachers to recall the lives of the
faithful predecessors to memory, and to continually fortify their actions and words with
their examples in every part, lest they err by living or teaching otherwise than the rule
of those forebears holds. Just as therefore the admirable connection of the networks
signifies the unity of the faithful, which is in the bond of peace, so also the
pomegranates typically announce that same unity, which binds countless peoples throughout
the world in one rule of catholic faith. Or indeed the admirable connection of the
networks manifestly demonstrates the clear concord of all the faithful; the position of
the pomegranates expresses the inward virtues of the soul, which cannot at all be seen by
others, namely patience, humility, kindness, modesty, and the like. And as the beautiful
outer appearance of the fruits is seen, but the multitude of seeds enclosed within is not
visible, so the pious work of the saints is shown openly to all, but the grace of faith,
hope, and love, and the other inner spiritual goods cannot be seen. Accordingly, when it
was said of the networks that they cover the capitals which were above the tops of the
pomegranates, it appears according to the order of that work that the pomegranates were
made around the capitals at the lower part, and from the same pomegranates arose the
networks, by which the capitals were in some part covered.

And the figure of the mystery is clear, because networks were attached above the tops of
the pomegranates, which pertain to almost one significance either of persons or of
spiritual virtues. For we know that virtues are born from virtues, and that the saints
walk from virtue to virtue, until the God of gods appears in Zion. Hence also the Apostle
says: Knowing that tribulation produces patience, and patience produces experience, and
experience produces hope (Romans 5:3-4). But even in the very universal assembly of the
elect, the just persons succeed one another in various ways, and the lesser rejoice to
faithfully adhere to the footsteps of the greater and their predecessors, and to their
sayings or writings, lest they might possibly fall into error. Therefore, the networks are
placed above the tops of the pomegranates, when the concord of charity is added to perfect
deeds. And when both gifts of virtue, namely operation and charity, are added, the life of
the saints shines forth clearly, as the concatenation of the networks is superadded to the
circle of pomegranates in the capitals of the column. And because all the gifts of present
virtues look towards the glory of eternal remuneration, which is promised and ministered
to us by the Gospel, it is aptly added: But the capitals which were above the heads of the
columns were made like the work of lilies in the vestibule, four cubits high.

What is signified by lilies, but the brightness of the heavenly country, and the
pleasantness of paradise resplendent with the flowers of immortality? What is signified by
four cubits, but the evangelical sermon, which promises us the entrance into that eternal
beatitude and shows the way by which it is reached? When therefore the holy teachers show
us the promised thresholds of the heavenly kingdom in the four books of the holy Gospel,
as it were, the heads of the columns display in themselves the work of lilies of four
cubits. Where it ought to be noted according to the letter, because when the work of the
lily is mentioned in the capitals of four cubits, it did not add whether of width or
height, and it was left to the reader's judgment whether it should be understood in height
or in width. But it is evident without any doubt, because the column, which a rope of
twelve cubits encompassed, had four cubits of girth. For every circle has as much space in
diameter as it has three times in circumference. Accordingly, the brazen sea, because it
had a diameter of ten cubits, as it is read later, consequently had thirty cubits in
circumference. However, because it is said that the work of the lily was four cubits,
whether it signifies width or height, nonetheless, the rationale of the figure is clear,
because not otherwise than through the Gospel did that most desired voice sound to the
world, saying: Repent, for the kingdom of heaven is at hand (Matthew 3:2).

What follows: And again other capitals on the tops of the columns above, according to the
measure of the column, opposite the networks; according to the measure of the column, it
says, of such a height as the column was, whose height, however, is not narrated. These
capitals, however they were made and of whatever size they were (for Scripture does not
explicitly state their measurements), appear to resemble lilies; from their construction,
if we wish to inquire about any mystical meaning, they can not inappropriately signify
that sublimity of the perpetual kingdom which no eye has seen, no ear has heard, nor has
it entered into the heart of man what God has prepared for those who love Him. After the
lilies of four cubits, other capitals are set upon them, the height of which is not
mentioned, because we read much about heavenly beatitude in the Gospel; such as the pure
in heart will see God, they will be equal to the angels of God, they will neither marry
nor be given in marriage, they will no longer die, where Christ is, there also His
servants will be, He will manifest Himself to them, He will proclaim openly about the
Father to them, the joy of His vision will be taken away by no one. But the very nature of
these things that we have spoken of, the status and way of life of the heavenly country
itself, is known only to those who have deserved to enter it, its citizens.

Hence, the construction or height of these capitals above the lilies is fittingly
considered incomprehensible by earthly beings, by which the quality of the heavenly
habitation is suggested; about which it is least disputed that all there enjoy the common
happiness of divine vision, each one more elevated according to the purity of heart's eyes
with which they see Him. For He who said: "He blessed all those who fear God, the small
with the great", also said: "For You will render to each one according to his works"
(Psalm 113). Therefore, the common blessing of all the elect will be there. Nevertheless,
according to the distinct quality of works, there are many mansions of the blessed in the
one and same eternal house of the Father in heaven: which I think is mystically meant in
the construction of these columns, when it is said: "And again there were other capitals
on the tops of the columns above, according to the measure of the column, opposite the
nets". For the capitals are made above, according to the measure of the column, when the
holy teachers, rather all the just, following the footsteps of the same doctors, receive
the rewards of heavenly retribution, according to the merits of holy operations. Also, the
capitals are made opposite the nets, because according to the measure of the love with
which the holy brotherhood is united in this life, they will be united in the fellowship
of the heavenly citizens in the presence of their Creator in heaven.

However, since the same fellowship of heavenly citizens is granted to the faithful of both
peoples, it is fittingly added: "There were two hundred pomegranates in rows around the
second capital". We have said that the pomegranates hold the type of the whole holy
Church; and the number one hundred, which first reaches the right hand, sometimes is a
figure of eternal blessed life. This number of pomegranates is doubled around the second
capital, to mystically denote that the people of both testaments are to be united in
Christ to be led into the crown of eternal life. This figure corresponds to what is
written about the apostles fishing after the Lord's resurrection, when they saw Him
standing on the shore: "For they were not far from the land, but about two hundred cubits,
dragging the net full of fish" (John 21). By two hundred cubits, the disciples drag the
net full of large fish to the Lord, showing the effect of His resurrection on the shore;
when holy preachers commit the word of faith to both Jews and Gentiles, and lead the elect
of both peoples, extracted from the waves of the present age, to the glory of future peace
and immortality. Therefore, the circumference of the second capital has two hundred rows
of pomegranates, when the sublimity of the heavenly kingdom collects the elect of both
peoples in one summit of blessedness. And he set up two columns in the porch of the
temple.

When he set up the right column, he called it by the name Jachin, that is, firmness.
Similarly, he set up the second column, and called its name Boaz, that is, in strength.
The right column, as we have said above, expresses the figure of the teachers who
established the primitive Church in Jerusalem; the second, those who were appointed to
preach to the Gentiles. Or certainly, the right column signifies those who prophesied the
coming Lord in the flesh; the second, those who testify that He has already come, and
redeemed the world by His blood. And aptly, both columns were considered by a similar
name, when one was called firmness, the other in strength; that the one strength of faith
and work might be shown to be in all teachers, and the inertia of our time might be noted,
where some teachers, priests, wish to be seen and called columns of God, though they have
nothing at all of firm faith to despise the pomps of the world, and to desire invisible
good things, nor strength to correct, nor industry at least to understand the errors of
those over whom they have been set.


ON THE TEMPLE OF SOLOMON (CHAPTERS 19–25)
=========================================

ON THE TEMPLE OF SOLOMON continued

CHAPTER 19

Concerning the brazen sea. He also made a molten sea, etc. This molten sea was made in the
form of the saving laver, in which we are cleansed for the remission of sins. For the
priests washed themselves in it, as the words of the days openly testify. Moreover, it is
clear that all who are chosen are typically called priests in the Scriptures, because they
are members of our Lord Jesus Christ, the high priest. And rightly does Scripture
attribute the name of "sea" to this vessel, namely, in memory of the Red Sea, in which a
form of baptism first appeared through the destruction of the Egyptians and the liberation
of God's people, as the Apostle expounds, saying: "For all our fathers were under the
cloud, and all passed through the sea, and all were baptized unto Moses in the cloud and
in the sea. The sacrament of baptism, on the other hand, secures for us purity of life in
this world and promises us the glory of eternal life in the future (I Cor. X). Both of
these are signified in this brazen sea by one statement, as it is said to be ten cubits
from lip to lip. For the Lord expressed in the Law all that we should do in the ten
commandments. Likewise, He marked the reward of the good works with the number ten, with
which He foretold to be given to those laboring in the vineyard. Therefore, the sea was
ten cubits from lip to lip;

for from the first baptized in the name of Jesus Christ to the last, who is to believe and
be baptized at the end of the world, the entire chorus of the faithful ought to enter the
one and the same way of truth and hope for the common crown of righteousness from the
Lord. It was round in circumference, as the universal globe, in the circle of life, was
designated to be cleansed from the stain of sins; concerning which it is well added: Its
height was five cubits because indeed whatever we sin by sight, whatever by hearing,
whatever by smell, whatever by taste, whatever by touch, all this is remitted to us by the
grace of God through the washing of the life-giving fountain. But the remission of past
sins is not sufficient unless each one endeavors to persist in good deeds from henceforth;
otherwise, the devil, who had departed from the man, if he sees him to be idle from good
works, returns more abundantly and makes the latter state of that man worse than the
former. Hence it is aptly added: And a line of thirty cubits compassed it round about.

By the line, indeed, the discipline of heavenly precepts, by which we are bound from our
lusts, can be aptly signified, with Scripture bearing witness, for a threefold cord is not
quickly broken, because indeed the observance of God's commandments, which is established
in the hearts of the chosen by faith, hope, and love of divine retribution, cannot be
broken by any obstacle of temporal things. And the line encompasses the sea when the
sacrament of baptism which we have received, we strive to confirm by pious deeds, which
line is aptly said to be thirty cubits. For five times six makes thirty. By the number
six, in which God made man when he did not exist and when he had perished recreated him,
our good action is also rightly figured. And six are multiplied by five to reach thirty
when we humbly subject all the senses of our body to divine commands. We can also
mystically accept this marine number of thirty in another way; because three times ten
makes thirty. And humanity after the flood filled the breadth of the whole world from the
progeny of Noah's three sons. For indeed, the descendants of Shem occupied Asia, the
descendants of Ham Africa, and the descendants of Japheth Europe and the islands of the
sea.

And since the mystery of baptism, along with the performance of good works and the hope of
heavenly rewards, was meant to be ministered to all nations, it is fitting that a cord of
thirty cubits encircled that sea in which the wave of baptism was symbolized. But it is
also to be noted that the Lord, having thirty years of age, came to the Jordan to be
baptized by John. Since by His baptism, which the thirty-year span received, He
consecrated the water of the saving washing for us, it is fitting that the sea, which
symbolized our baptism, was encompassed by a cord of thirty cubits; so that it might be
signified that the baptism dedicated to the remission of sins for all of us who believe in
Him comes from the gift of Him who underwent baptism without sin. And the sculpture below
the brim encircled it, measuring ten cubits around the sea. There were two rows of
sculpted oxen. When it was previously mentioned that a cord of thirty cubits circled the
sea, and now it is added that a sculpture below the brim measured ten cubits around, it is
clear from both accounts that the basin was expanded and spread like a lily, being fitted
from a circumference of thirty cubits at the brim to ten cubits. However, a sculpted ox is
one that mimics some histories of events.

Hence, rightly through the carved oxen that encircled the sea, examples of prior times are
designated, which it is necessary for us to diligently observe in order to see by what
works the saints pleased God from the beginning, by what obstinacy the wicked persisted in
their crimes, and by what great iniquity the reprobates perished for their crimes; how at
the beginning of the nascent world Cain was condemned for the malice of envy, Abel was
crowned for the merit of righteousness, Lamech cursed for adultery and murder, Enoch
brought back to paradise for his grace of piety; how after the flood Ham was detested by
his father for impiety, Shem and Japheth, due to reverence, were granted perpetual
blessings, Abraham was made the heir of the divine promise due to the merit of faith, the
rest of the multitude of nations was left in ancestral infidelity; how, with the Lord
coming in the flesh, Judea was repelled for the crime of perfidy, and the gentiles were
brought back to salvation through the grace of faith; and such other things which, when
diligently and piously considered in both Testaments, greatly benefit any zealous people.
And perhaps for this reason, two orders of carved oxen were made in the brazen sea, so
that those imbued with the font of baptism might diligently heed the histories of both
Testaments. Therefore it was ten cubits around, so that anyone committed in these
histories to the divine commands and entirely attentive to heavenly rewards might be seen
and imitated. It follows well:

And it stood upon twelve oxen, out of which three looked toward the north, and three
toward the west, and three toward the south, and three toward the east. For we understand,
from the teaching of the Apostle, that oxen should be understood as the apostles and
evangelists, indeed all ministers of the word, as the Apostle explains the commandment of
the law which says: You shall not muzzle an ox while it is treading out the grain. Is God
really concerned with oxen (Deut. 25)? Or is it surely said for our sake? It is written
for our sake, because whoever plows should plow in hope, and whoever threshes should
thresh in expectation of reaping (1 Cor. 9). Thus, the twelve oxen are the twelve apostles
and all who have taken up their place in governing the Holy Church; who indeed carry the
sea over themselves when the apostles and their successors diligently fulfill the duty of
evangelizing that has been imposed on them with prompt devotion. And three looked toward
the north, and three toward the west, and three toward the south, and three toward the
east, when they preached in all parts of the world the faith of the Holy Trinity. For the
apostles were chosen as twelve, that is, four times three, by that mystery, so that they
might baptize in the name of the Father, and of the Son, and of the Holy Spirit, preaching
the faith and confession of the Holy Trinity to the four corners of the world.

The words, actions, and passions of these apostles and their successors can be easily
discerned in the present by observing or by reading; but what glorious reward awaits them
in the future, we are not yet able to see. Hence it is aptly said: Whose hind parts were
all hidden within. For indeed, the hind parts of the oxen are all hidden within; because
the eternal reward which the holy preachers will receive is already determined in the
judgment of the internal arbiter; but for us, who are still outside, it remains altogether
hidden. However, this cannot remain hidden to anyone who receives the baptismal washing
for salvation, and who must have life, faith, hope, and charity; without these three
virtues, no one can operate anything, nor enter into life. Hence it is rightly added: The
thickness of the basin was three inches. The thickness of the basin in the sea is the
firmness of virtue in baptism. And this thickness is three inches, as it is fortified by
the strength of faith, hope, and love during the reception of baptism. It is also shown
that it can be profitable to the recipients only if the firm certainty of these virtues
strengthens the mind and actions of the recipients. The washing of baptism is received and
celebrated in the example of the Lord's Passion and Resurrection from the dead; according
to what the Apostle explains: For all of us who were baptized into Christ Jesus were
baptized into his death.

Therefore, we were buried with him through baptism into death, so that just as Christ was
raised from the dead by the glory of the Father, we too might walk in newness of life. For
if we have been united with him in the likeness of his death, surely we will also be
united in the likeness of his resurrection (Rom. 6). This is also signified in a
typological manner by the figure of the bronze sea when it is subsequently added: Its rim
was shaped like a cup's rim, resembling the petals of a lily. By the cup's rim, the taste
of the Lord's Passion is expressed; by the petals of the crossed lily, the revealed
brightness of His Resurrection is conveyed. For indeed, the Lord, about to undergo His
Passion, prayed to the Father, saying: Father, if You are willing, take this cup away from
me (Luke 22). The lily, with its pleasant fragrance and white color on the outside and
golden hue inside, aptly represents the glory of His Resurrection, which manifested both
the immortality of His body to His disciples outwardly and the divine luminosity of His
soul inwardly. The opened lily can also fittingly represent the Mediator between God and
humans crowned with glory and honor after His Passion. Before His Passion, He was as a
lily still closed, shining with the miracles He performed as a clear human;

after His Resurrection and Ascension, He revealed Himself as an outstretched lily to the
citizens of the heavenly homeland, showing in His assumed humanity the power of divine
splendor that He had with the Father before the world existed. Therefore, in the Song of
Songs, He wished to designate Himself with the term lily, saying: I am a flower of the
field and a lily of the valleys (Cant. 2). Thus, the rim of the sea, where the priests
washed, was like the rim of a cup and the petals of an opened lily; because the lifesaving
washing, by which we become members of the High Priest, sanctifies us in the faith of His
holy Passion from all the stain of sins, and purifies us to enter into the vision of His
eternal glory: in this washing, indeed, both peoples, that is, of circumcision and of the
foreskin, are made one in the Lord through faith, hope, and love, as He Himself attests,
who preached circumcision saying among other things: And I have other sheep that are not
of this sheepfold, and I must bring them also, and they will listen to my voice. There
shall be one flock and one Shepherd (John 10). What was symbolically prefigured in this
sea as well; for it follows: It could hold two thousand baths. For the number of a
thousand in Scripture is usually set for the signification of perfection; because indeed
the number ten squared makes a solid. For ten times ten makes a hundred.

This figure is indeed squared but still full. But that it may rise in height and become
solid, a hundred multiplied by ten makes a thousand. Surely by this number, stable and
insuperable, and as if squared, the conscience of the just is designated. For wherever you
turn it, a square stands. Thus the mind of the chosen knows not to be inclined from the
state of its rectitude by any occurrence of temptations. But bath is a measure of the
Hebrews, which they call bath, having three bushels. It is also ephah, which they call
epha. But ephah pertains to the measure of dry fruits, wheat, barley, legumes; while bath
is for liquid substances, wine, oil, water. Therefore, baths, which are a measure of a
certain norm, signify works of equity and justice, with which those who are baptized for
the remission of sins need to be instructed. And the sea held a thousand baths, when the
water of baptism cleansing the Jewish people transferred them to the heavenly kingdom. And
it also received another thousand, when even crowds of nations, reborn from the same font
and confirmed by works of justice, were made partakers of the same perpetual kingdom. It
is certainly to be noted in this place that there are those who think it is prohibited by
the law of God to carve or paint likenesses of either men, or any animals or things in the
church or on a wall or in any other place, because it is said in the Decalogue of the law:

You shall not make for yourself a graven image, nor any likeness of anything that is in
heaven above, or in the earth beneath, or in the waters under the earth (Exodus 20). They
would not think this at all, if they recalled Solomon's work to memory, who made palms and
cherubim with various carvings inside the temple; on its pillars pomegranates and
networks; on this bronze sea twelve oxen and chased figures, and also on the bases of the
lavers, as it is read later, he made lions with oxen, palms, axles, and wheels, with
cherubim and a variety of painted forms; or certainly if they considered the works of
Moses himself, who by the command of the Lord, first made cherubim on the mercy seat, and
afterwards a bronze serpent in the desert, by looking at which the people were saved from
the venom of fiery serpents. For if it was permitted to exalt a bronze serpent on wood,
which the children of Israel looking upon might live, why is it not permitted to portray
to the memory of the faithful the exaltation of the Lord Saviour on the cross, by which He
conquered death, or other of His miracles and healings, by which He miraculously triumphed
over the same author of death, since the sight of these often provides great compunction
to those who look upon them, and even to those who are ignorant of letters, as if
displaying a living reading of the Lord’s History? For painting is called in Greek
ζωγραφία, that is, living writing.

If it was allowed to make twelve bronze oxen, which bearing the sea turned towards the
four quarters of the world in groups of three, what prevents us from painting the twelve
apostles, as they went forth teaching all nations, baptizing them in the name of the
Father, and of the Son, and of the Holy Spirit; designating as if by living writing before
the eyes of all? And if it was not against the law to make chased figures in a circle of
ten cubits on the same sea, how will it be thought contrary to the law if we carve or
paint in panels the chased figures of saints and martyrs of Christ, who through the
keeping of the divine law deserved to attain to the glory of eternal retribution? But if
we more diligently attend to the words of the law, it will perhaps appear that it is not
forbidden to make images of things and animals, but it is absolutely prohibited to make
these for the sake of idolatry. Finally, when the Lord was about to say on the holy
mountain: You shall not make for yourself a graven image, nor any likeness, He preceded it
by saying: You shall have no other gods before Me; and then He added: You shall not make
for yourself a graven image, nor any likeness of anything that is in heaven above, or in
the earth beneath, or in the waters under the earth; and He concluded: You shall not bow
down to them, nor serve them.

By these words it is openly declared that those likenesses are prohibited to be made by
all, which the impious are accustomed to make in the worship of strange gods, and which
the wandering gentility discovered for the purpose of worship and adoration. Otherwise,
simply making these has, as I believe, been prohibited by no letter of the divine law;
otherwise, even the Lord, when tempted by the Pharisees about paying tribute to Caesar, in
which they said the name and image of Caesar were expressed, would not have responded
thus: Render therefore to Caesar the things that are Caesar's, and to God the things that
are God's (Matthew 22); but rather correcting their error, He would say: It is not lawful
for you to make the image of Caesar by the striking of your gold, because such sculpture
is prohibited by the divine law; nor would He have said this, when shown the coin of
tribute, if the image of Caesar on it had been deformed for the sake of idolatry, and not
more for the judgement of royal power.

CHAPTER 20

On the ten bases and lavers. And he made ten bronze bases, etc. In many and various ways,
the same sacraments of our salvation are prefigured. For the same apostles and apostolic
men, who are signified by the oxen bearing the sea, are also signified by the bases, which
were prepared for bearing the lavers, just as the lavers themselves bear the type of the
same spiritual washing, of which the sea also bore the type. For as the words of the days
narrate, they washed in them everything that was to be offered in the burnt offering (2
Chronicles 4). Therefore, the burnt offering of the Lord can be generally understood as
the whole multitude of the elect, who, according to the voice of the forerunner, were
baptized by Him in the Holy Spirit and fire. Therefore, just as the priests who were
washed in the sea represent those who are made partakers of the high priesthood through
baptism, which is in the Lord Jesus Christ; so also the burnt offerings most openly
signify their figure, since they are filled with the grace of the Holy Spirit through the
washing of baptism. For the victim is washed in the laver when a believer is sprinkled
with water; but it is offered as a burnt offering when, through the imposition of the
bishop's hand, he receives the gift of the Holy Spirit. When Philip the evangelist
preached in Samaria, what did he do but wash the Lord's sacrifices in the laver of the
temple?

But because the Holy Spirit had not yet descended on any of them, but they had only been
baptized in the name of the Lord Jesus, it was as if the washed sacrifices had not yet
reached the fire of the most sacred altar; but when Peter and John, who had been sent
there, laid hands on the baptized, and they received the Holy Spirit and spoke in tongues,
the sacrifices had now reached the altar's fire to become a burnt offering, which in Latin
is called "totally consumed," because indeed, the grace of the Holy Spirit filling their
conscience made them fervent with divine love. And because ten bases were made to carry
the lavers, it could mystically be interpreted that the ministers of the vital washing
support those they nurture with their voice by the work of their example to the joys of
eternal blessedness, which is often figured by the number ten. But because it is
distinctly written about those lavers in the following that five of them were placed on
the right side of the temple and five on the left, the mysteries of the number five must
be considered more closely in them. For on both sides of the temple are the bases of the
lavers, so that the grace of the sacred font might be shown to both peoples of God.

And there are five on each side, so that just as in the exposition of the sea, which we
have already said to be five cubits high, so also in the five bases of the lavers, it is
typically shown that all that the faithful committed through the five senses of the body
is to be remitted through the washing of baptism. Therefore, just as in one sea placed
upon twelve oxen the unity of baptism is expressed, which was to be preached to the whole
world through the apostles, so also through the two orders of the lavers it is mystically
shown that the Gentiles and the Jews were to be gathered into one fellowship of faith
through the wave of baptism. For even if sacrifices were washed in twin lavers, some on
the right side of the court, and some on the left, they were all consumed by one fire of
the altar to become a burnt offering; because whether one receives the washing of Christ
in the part of the circumcision or in that of the foreskin, all are sanctified by one
Spirit to be made sons of God. Hence indeed the Apostle says, "But you received the Spirit
of adoption of sons, in whom we cry: Abba Father. "You received," he says, "one Spirit, in
whom all sons of adoption are made; in whom indeed we cry, Abba Father; evidently Abba for
those of us who came to the faith from the Hebrews;

Father, for those of us from among the gentiles, invoking one and the same Father God in
various tongues due to the diversity of nations, on account of the one Spirit's gift. But
it is easy to understand that the bases were each four cubits in length, four cubits in
width, and three cubits in height. For the length pertains to the patience of long-
suffering, the width to the expansion of love, and the height refers to the hope of
heavenly reward. Moreover, there are four principal virtues on which the whole structure
of the virtues depends: namely prudence, fortitude, temperance, and justice. Therefore,
the bases' length and width were of four cubits, because the holy preachers, whether
enduring worldly adversities and the length of exile and present labors without, or
enlarging their heart in the eternal exultation of their Creator's love and that of their
neighbors, always care to devote themselves to the virtues, prudently discerning between
good and evil, courageously enduring adversities, tempering the heart from the desire for
pleasures, holding to justice in action. The height of the bases, indeed, is of three
cubits when through the exercise of virtues, which they practice with patience of evils
and love of good things, they strive with continuous intention to reach the vision of the
Holy Trinity. The work of the bases itself was pierced, and with sculptures between the
joinings.

The joinings seem to refer to those by which the plates of the laver itself were joined
together to one another, so that from four or five plates one base would be made. It is
revealed what kinds of sculptures these bases had between these joinings, that is, on
their sides, front and back, on the right and left, and above too, by the addition which
says: Between wreaths and garlands, lions, oxen, and cherubim, and similar joinings above.
Therefore, those surfaces of the bases were not flat but carved all around with mystical
figures; because the minds of the saints, indeed their entire conduct, displays virtue's
grace in all things, and no hour passes for them without being filled with pious works,
words, or surely meditations. They have indeed sculpted wreaths when they pant with
unfailing desire for the entrance of eternal life. And they have garlands when, amid the
desires for life that is above, they never dissolve the bonds of brotherly fellowship that
is near. They have lions between the wreaths and garlands when they thus raise their mind
to hope for celestial things and their heart to love their neighbors so that they delay
not to show the fervor of severe rebuke to sinners entrusted to them. They have oxen with
the lions when they exhibit that same rebuke of correction with the spirit of meekness;

when in the fervor of correcting they never cease to revolve the discernment of right
action for speech, never ceasing to ruminate on the words of divine reading in their
mouths. Indeed, blessed Stephen, evidently the excellent base of the Lord's temple,
appeared to show the fierce teeth and claws of the lion when he said to his persecutors,
"You stiff-necked people, uncircumcised in heart and ears, you always resist the Holy
Spirit. Which of the prophets did your fathers not persecute? (Acts VII), and so on.
However, while he spoke this, he showed how much tenderness and, so to speak, bovine
meekness he carried in his heart when, kneeling, he prayed for those same persecutors
raging up to his death, saying: "Lord, do not hold this sin against them. But because
neither the hope of eternal things in heaven, nor the love of neighbors on earth, nor the
fervor of biting zeal, nor the kindness of compassionate moderation can be had without the
knowledge of the holy Scriptures, it is fittingly remembered that cherubim are sculpted
between the wreaths and garlands, the lions and oxen. For it is known that cherubim hold
the type of sacred Scripture, whether because the two cherubim on the mercy seat of the
ark, in the figure of the two Testaments harmoniously singing of Christ, or because their
very name signifies the multitude of knowledge.

The more earnestly anyone applies himself to the reading of the pages of divine words, the
more necessary it is that he fears the judgment of the internal witness or judge in
everything he does or judges, lest in judging the sinners he does too much justly, or
again by pardoning without the restraint of just discretion, incurs the wrath of the just
Judge. For he who adds knowledge, also adds labor (Eccle. I). Hence, here too, besides the
sculptures of cherubim, it is fittingly joined: And on the lions and oxen, as if there
were reins hanging made of bronze. For reins hang upon the lions and oxen, when holy
teachers, both in the severity of strictness by which they judge sinners, and in the
mildness of gentleness by which they forgive the penitent, fear the judgment of their
Author, lest they themselves, by unjustly binding, may justly deserve to be bound by Him
whose judgment cannot err. And there were four wheels on each pedestal, and bronze axles,
and to the four parts were there little shoulders cast underneath the laver, looking
towards each other. The four wheels are the four books of the Gospels, which are most
aptly compared to wheels, because just as the rolling of a wheel runs swiftly wherever it
is driven, so the evangelical word, with the help of the Lord, quickly filled the whole
world through the apostles.

Just as a wheel lifts the chariot placed upon it from the earth, and carries it where the
charioteer directs, so evangelical preaching suspends the minds of the elect from earthly
desires to heavenly aspirations, and, raised thus up, it leads them to the growth of good
works or to the ministry of preaching, wherever the helping grace of the Spirit wills. For
it says further on: For such were the wheels as are accustomed to be made on a chariot.
And we read concerning the saints: The chariots of God are tens of thousands, thousands of
rejoicing ones (Psal. XLVII). What therefore does it mean that the wheels of the bases are
likened to chariot wheels, except that one and the same Gospel word makes some of them
whom it instructs into the chariots of God, and others into bases? Whoever among the
doctors used to be sent far and wide into the world to evangelize the word were indeed the
chariots of God, and very swift ones, because running through all, they led God to the
hearts of the believers. But those who, remaining in one place, announce the word of
salvation to their neighbors and drive them to the bath of life, which is celebrated
either in baptism or in the contrition of tears, are like the bases of the temple, which
carry the lavers for washing the offerings. For they so bestow the ministry of salvation
on the faithful whom they oversee, that they do not undergo the labor of running far to
acquire new peoples.

Therefore, the wheels of the bases are similar to the wheels of the chariots, because the
same books of the Gospels send these teachers forth to preach the faith of truth, and
command those others, already initiated into the heavenly sacraments, to remain with the
doctors to further confirm the faith. The four wheels supported the base of the laver when
the Gospels ordered James, the brother of the Lord, to stay in Jerusalem to strengthen the
Church. The wheels placed under them were prepared to run when the same Gospels willed
that Paul and Barnabas should travel everywhere to preach to the Gentiles. The wheels set
under the base lifted the laver of the temple from the earth, when in our recent times
blessed Pope Gregory, fortified with the evangelical words, ruled the Roman Church. The
same wheels, attached to the chariot of God, stood far apart when the most reverend
Fathers Augustine, Paulinus, and their other companions, confirmed by the same evangelical
oracles, came to Britain at his command and entrusted the word of God to peoples long
unbelieving.

If, therefore, the bases of the lavers are the holy teachers who minister to us the bath
of life, and the four wheels of the bases are the four books of the Gospels, what are the
axles of the wheels that bear the bases, but the hearts of the same teachers who, intent
diligently on the precepts of the Gospel, lift themselves from the desire of lowly things,
just as axles attached to the wheels lift the base higher from the ground? But the little
shoulders placed before the wheels, lest they might slip from the axles, are the
proclamations of the prophets, by which the evangelical and apostolic Scripture is
confirmed, lest it might perhaps come into doubt for any of the readers. Hence the Apostle
Peter, speaking about the Lord, says: And we have the prophetic word made more sure, to
which you do well to pay attention (II Petr. I). All the evangelists and apostles also
used to make mention of the Law and the Prophets in what they wrote. Thus, Mark says: The
beginning of the gospel of Jesus Christ, the Son of God. As it is written in Isaiah the
prophet; and Matthew: All this took place to fulfill what the Lord had spoken by the
prophet (Marc. I), and similar things. It is well said that the little shoulders, which
were placed in four parts under the laver, were looking towards each other, because indeed
all prophetic Scripture is in agreement with itself, as it is composed by one Spirit.

There were four little shoulders per base, namely according to the number of wheels, not
because there are only four prophetic books, but because in all that the prophets and
Moses spoke, they bore testimony to the words of the four evangelists, so that from the
agreement of both, one faith and love of Christ might confirm the hearts of all of us.
Moreover, the mouth of the laver inside was at the top of the head, and what appeared
outwardly was of one cubit, it was all round, and had one and a half cubits in length. The
basin's lip measured one cubit, symbolizing the unity of confession and faith by which all
are baptized in the confession of the Father, the Son, and the Holy Spirit, as the Apostle
says: "One Lord, one faith, one baptism, one God and Father of all. And this lip was at
the top of the head (Ephesians IV), to teach us that through baptism, the path to the
heavenly kingdom has been opened. The basin itself had the width of one and a half cubits,
signifying the perfection of the work and the beginning of contemplation. For the whole
cubit in the basin represents the perfection of good action, undoubtedly possessed by Job,
of whom the Lord said to the ancient tempter: "Have you considered my servant Job, that
there is no one like him on the earth, a simple and upright man, fearing God and turning
away from evil" (Job I)?

The other cubit stands for divine vision, which in some part is granted to the faithful in
this life, as to Job, who, after overcoming the adversary, said while speaking with the
Lord: "I have heard of You by the hearing of the ear; but now my eye sees You" (Job XLII);
as the Lord appeared face to face to Moses; as He was seen by Isaiah seated on the throne
of the kingdom surrounded by heavenly citizens with due praise; as He often appeared to
other prophets; as to blessed Stephen at the moment of his martyrdom, when the heavens
were opened and the glory of God was revealed; as to Paul, who was shown the mysteries of
the entrance into paradise and the third heaven. But all these are in a very small part,
compared to the glory to be revealed in the future. Therefore, after the cubit of good
action which can be perfected in this life by the saints, begins the cubit of heavenly
contemplation, which in the future life will certainly be completed in all the chosen.
This measure of one and a half cubits was found not only in the basins but also in the
wheels and their bases. For it is written in the following: "One wheel had a height of a
cubit and a half. And a little later: "And on the top of the base, there was some
roundness of one and a half cubits, so made that a basin could be placed on top.

The measure of the basin was indeed one cubit and a half because we are washed in the font
of life by that faith, so that through works of righteousness we may deserve to enter
eternal life, although we cannot be without sin while we live here. Indeed, we can taste
the sweetness of the heavenly life partly, and love it in this interim life, but we cannot
fully see it in any way. The wheels also measure one and a half cubits, because the study
of the evangelical reading shows how those who want to be perfect should live; it
demonstrates hope for eternal reward in the present, and promises that the quality of that
reward will be revealed and granted to us in the future. The bases also measure one cubit
and a half in width at the top, where the basins would be placed, because the eminent
teachers and ministers of the saving bath shone perfectly in this life through their
works, but they enjoyed the light of contemplation in part, thus they say: "For we know in
part, and we prophesy in part; but when that which is perfect is come, then that which is
in part shall be done away. In this way, he made ten bases, from a single mold and
measure, with similar carvings. He also made ten bronze basins (I Cor. XIII). Why the
bases were made, and an equal number of basins placed on them, has already been said.

As to the fact that there was one mold, one measure, and similar carvings for all the
bases and basins, this was not done to signify the equality of all the merits of the
teachers; rather, it was done because there is one faith of the Gospel by which they are
instructed, one sacrament of baptism by which they are washed, and one and the same Spirit
by whom all the elect are consecrated, although they have different gifts in that Spirit,
who distributes to everyone as He wills. Each basin held forty baths. The number forty
regularly holds the type of great perfection, because four times ten makes forty. Ten are
the commandments in which all our actions set forth in divine law are included; four are
the books of the Gospels, through which the entrance to the heavenly homeland is opened to
us by the dispensation of the Lord’s incarnation. And because all who belong to the
mystery of sacred baptism must show the fruit of right action with faith and the
sacraments of the Gospel, each basin, in which the holocausts were washed, appropriately
held forty baths. As for what follows: "And it was four cubits either in height or in
width," the meaning of the mystery lies clearly herein.

For one basin was four cubits either because of the holy books of the Gospel, in which the
form of baptism is set forth, or because of the four cardinal virtues, with which every
faithful person, if they are not a faithful person in vain, should be instructed; or
certainly because of the four regions of the world to which the bath of salvation is
administered, as the Psalmist says: "Whom He redeemed from the hand of the enemy, He
gathered from the regions, from the rising and setting of the sun, from the north and the
sea" (Psalm LXXVII). As was said above: "And it was one and a half cubits; and whether it
signified height or width was not specified, it seems that it is meant to be understood as
the breadth of the basin. From the measurement (if I am not mistaken) of the base on which
it was placed, each laver is most easily inferred, which is thus described: At the summit
of the base was a certain roundness of one and a half cubits, so fashioned that the laver
could be placed on top. The width of the base of the lavers was one and a half cubits, and
the capacity of the lavers themselves held four cubits. But whether it is in height, or in
length, or in both, let him say who knows. And he established ten bases, five on the right
side of the temple, five on the left.

The right side of the temple and the left are not within the temple itself, but before the
temple to the east, namely in the inner court, which was properly called that of the
priests. Five were placed on the right side of the temple for the Jews, who from ancient
times used the Sun of righteousness for the teaching of the law; and five on the left for
us, who for a long time with a blind heart adhered to the servitude of him who said: "I
will set my throne on the north": which is plainly to say: I desire to rest in those
hearts which I consider to be alien from the light of truth and the flame of divine
charity. And the sea was placed on the right side of the temple, toward the East, to the
South. And this too was placed in the same court toward the East. But when he says: On the
right side of the temple, this is what he repeats by saying Toward the South. For those
entering the court from the East, turning was first to the South, where the sea in the
very corner stood, prepared for the priests to wash; then as they progressed inward, the
lavers for washing the sacrifices were encountered, placed on both sides; within these was
a bronze base five cubits in length; and five cubits in width, and three cubits in height,
on which Solomon stood dedicating the temple;

then going further, the altar of burnt offering faced the south of the court; then the
portico of the temple or the vestibule, in which were bronze columns around the door of
the temple. Therefore, placing the sea on the right side of the temple signifies that we
through the washing of baptism ought to attain the heavenly kingdom, which is rightly
figured by the term "right. For he who believes and is baptized shall be saved. For where
both the right and the left are taken in a good sense, either Judea and the Gentile world,
as we said above in the interpretation of the bases; or the present life of the Church and
the future, or the joy of the saints and sorrow, or something of this kind; but where
absolutely the right is placed in a good sense, it often indicates eternal joys. But
placing the sea toward the east has almost the same significance, namely that through the
washing of the sacred font the splendor of internal clarity is opened to us. That it is
toward the southern side of the court signifies that the faithful through the reception of
the Holy Spirit are accustomed to be kindled to the fervor of true charity. For the fervor
of the southern sun is accustomed in the Scriptures to signify the ardor of love and the
enlightenment of the Holy Spirit, through whom the same love is diffused in the hearts of
the elect.

CHAPTER 21

That the vessels of the house of the Lord were made in the region of the Jordan. All the
vessels... were of brass, etc. Appropriately, the vessels of the house of the Lord were
cast in the region of the Jordan, in which river our Lord deemed to be baptized, and by
being dipped in its waters converted the element of water for us into the washing away of
sins, because all the baptism of the faithful, by which they are consecrated to the Lord,
is celebrated by the example of that baptism by which He sanctified the waters. Rightly,
therefore, the vessels of the house of the Lord were made in the region of the Jordan. For
we cannot otherwise become vessels of election and mercy unless, looking to His baptism
which He underwent in that river, we also strive to be washed in the life-giving stream.
It should be noted, however, that the same vessels are said to have been made not only in
the region of the Jordan but also in its plain region; signifying the multiplication of
the faithful, which was to be throughout the breadth of all nations, fulfilling the
prophecy which says: "The fields shall rejoice, and all that is in them" (Ps. 95). Similar
to this is what the same Psalmist says of the mystery of the Lord's Incarnation, from
which many came to the faith: "Lo, we heard of it in Ephrathah, we found it in the fields
of the wood.

For we hear in Ephrathah, that is, in Bethlehem, the mysteries of the Lord, revealed
through the prophets about the Virgin, who was from the same city, from the fruit of her
womb, Christ was to come in the flesh. We found them in the fields of the wood because
they were revealed throughout the breadth of the nations across the world, we ourselves
have known them, we have seen them, we have become participants in them. Therefore, the
king cast the vessels of the house of the Lord in the plain region of the Jordan because
the Lord filled the baptism of salvation, through which He made vessels of mercy,
throughout the breadth of the world. Clayey earth, from which were made molds for casting
the vessels of the house of the Lord, can better than sacred Scripture, from which we
receive the rule of good living, be understood? For just as clay hardened by fire exhibits
the form of the vessels of the Lord, showing how great and what kind they ought to be
made, so the Scripture presents us with the rule of righteousness to follow, and the
examples of the saints, who endured invincibly in the fire of tribulations, as a model for
us to follow in all things.

If we aspire to be chosen and precious vessels in the house of the Lord, just as molten
bronze enters the molds of clay so that the vessel may become fit for heavenly services,
so also we, being healthily humbled and softened by the flame of divine love or even human
adversity, enter the way of the fathers by doing good, that we may gain the rewards of the
fathers by running well. For it is not always necessary for us to be fitted to the rules
of good actions, but when the good action is completed, the palm of blessed recompense is
to be hoped for, because the vessels were not always kept enclosed in clay molds; rather,
when they had reached perfection, they were brought to light, the bonds of the molds
broken, and placed in the temple of the Lord each in their own place. We say this, not
because the works of the saints are ever to perish, but because once they have received
the crown of righteousness, which they have earned by doing well, all the tasks of
laborious action cease. For who in that life would suffer martyrdom for the faith of
Christ, where, with the adversaries expelled, all the elect rejoice in the presence of
Christ (Rev. 7)? Who there would bury the dead, where the land consists only of the
living? Who would console the mourner, where God wipes every tear from the eyes of the
saints?

Who there would open a home to a wanderer and a guest, where all the elect together have a
dwelling from God, a house not made with hands, eternal in the heavens? Who would bring
bread to the hungry and drink to the thirsty, where the Lord will feed me, and nothing
will be lacking to me? Therefore, with the necessary molds of the vessels once broken, the
vessels themselves now shine brightly in the house of the Lord, because, at the end of the
world, with not only the persecutions, which they endure for righteousness' sake, but also
the laborious works of righteousness, which they willingly toil for eternal blessedness,
ceased, they will rejoice in the precepts of immortality in the vision of their Creator.

CHAPTER 22

On Both Altars. And Solomon made all the vessels in the house of the Lord, etc. The golden
altar signifies the hearts of perfect righteous people, shining with the light of internal
clarity and chastity, the loftiness of which even the location of the same altar
appropriately signifies. For it stood before the door of the Holy of Holies, as we clearly
read in the making of the tabernacle. On this altar, neither the blood of sacrifices nor
libations, but only incense was burned, the smoke of which, rising to the higher regions,
covered the ark and filled the oracle with the sweetness of its scent. In this it
expressed a figure of the saints, who, neglecting temporal desires, seek heavenly things
with full intention, as if they were placed close to the oracle inside, and are not far
from the veil which separates the temple from the Holy of Holies. They inhabit the earth
only in body, but according to the inner person, their whole conversation is in the
heavens. And from this altar of such kind, the smoke of the incenses ascended within the
Holy of Holies, where the ark is hidden, when the prayers of the saints, kindled by the
flame of charity, reach as far as heaven, where Christ sits at the right hand of God.

For on this altar, the blood of sacrifices was not offered, but only incenses were burned,
because such men do not have works of the flesh and blood which they sacrifice on the
altar of their heart to the Lord, but they only offer vows of tears and prayers to Him for
the desire of the heavenly kingdom. Yet, because no one immediately becomes perfect, but
ascends to the desire of the heavenly through the anxious offering of carnal pleasures,
Scripture did not omit to place in the mystical construction of the house of the Lord the
figure of those who still struggle to burn the carnal desires within themselves that war
against the soul with the flame of divine labor, so that having eradicated these from
their heart or body, they may subsequently ascend to greater things and offer to God the
spiritual incense of prayers and contrition. For indeed another altar was made to offer
victims, much larger indeed, but as much as it excelled in size, so much was it inferior
in the situation of its location and the appearance of its metal. For it was made of
bronze and placed before the doors of the temple. On which surely those are figuratively
expressed who serve the Lord with such devotion, that their flesh still lusts against the
Spirit, and the Spirit against the flesh (Rom. VII), and who are accustomed to say: For
with the mind we serve the law of God, but with the flesh the law of sin.

Those who strive to overcome the impulses of the flesh, to restrain the fleeting pleasures
of luxury, by frequent fasting and prayers, vigils, and alms, and other fruits of the
Spirit, worthily to approach the tranquility of chastity to God, what do they offer except
the sacrifice of their devotion to Him, fulfilling that of the Apostle, who beseeches us
through the mercy of God, to present our bodies as a living sacrifice, holy and pleasing
to God (Rom. XII)? Since they burn with the fervor of spiritual love, but have not yet
achieved triumph over the conquest of carnal desire, the altar of burnt offering has
indeed holy fire from heaven, but it presents the appearance of bronze, not of gold. But
because there are more carnal than spiritual people in the holy Church, more who restrain
themselves by curbing the enticements of vices than those who, having overcome and subdued
the struggle with vices, rejoice in the obtained security of virtues, rightly the altar of
burnt offering was asserted to be much larger than the altar of incense. For it is written
about it in the book of Chronicles: "And he made the bronze altar twenty cubits in length,
and twenty cubits in width, and ten cubits in height" (II Chron IV). And indeed, Moses
made the altar of incense in the wilderness, having one cubit in length, and another in
width, and two cubits in height.

However, Scripture does not say how great in size Solomon made this, but only that it is
said to be a golden altar. However, it is clear that he could not make it as large as the
burnt offering altar, because if it was made twenty cubits in length, it would fill the
entire width of the temple. Therefore, as much as the altar of burnt offering was placed
further than the altar of incense, and as much as it was lowlier in the kind of offering
and the baseness of the metal, it surpassed in the measure of quantity and the frequency
of victims, since, surely, there are many more to whom it is said: "If you want to enter
into life, keep the commandments," than those who delight in hearing: "If you want to be
perfect, go, sell what you have, and give to the poor" (Matt. XIX). Nevertheless, the
measure of this altar is not without mystical reason and number. For it has twenty cubits
in length, and as many cubits in width, and ten cubits in height, of which number, indeed,
we have spoken in the exposition of the temple and its vestibule. But now also it must
briefly be said that the altar of burnt offering holds the type of the chosen ones in the
Church, who seek to consecrate their body and soul to God by the fire of that love;

the perseverance of these in good work is figured by the length of the altar, the breadth
of the love of God and neighbor by the width, and hope in the expectation of the divine
vision by the height. Furthermore, that the length and width of the altar were each twenty
cubits denotes a great perfection of the same unwearied long-suffering and sincere love,
which is granted to us by the observance of both Testaments. For four times five make up
the number twenty. The five books of the Mosaic law and the four of the evangelical
liberty add up to twenty. And when we reach the understanding and spiritual keeping of the
law through the illuminating grace of the Gospel, we indeed fulfill the number twenty.
Hence, the same number twenty is in the length and width of the altar when the hearts of
the chosen, taught by both Testaments and aided by the one Author of both Testaments,
maintain the perseverance of good work even in persecutions and exhibit the joy of love
towards those who persecute. And by the number ten, hope of heavenly rewards is
customarily designated, as the Lord affirms when He testifies that those working in the
vineyard of the great householder shall be rewarded with a denarius (Matt. XX). And
fittingly, by this number, the eternal reward is figured, in which our nature is eternally
joined to the divine vision, because in that number both the divine and human nature are
mystically designated simultaneously. For God is indeed a trinity.

Man, on the other hand, is comprehended by the number seven; in four-fold, because of the
body which consists of the four elements; and by three-fold, because of the triple
difference of the inner man which the holy Scripture shows to us when it commands us to
love God with all our heart, with all our soul, and with all our strength. Hence, in the
Decalogue of the law, there are three commandments that stir us to the worship of divine
love, and seven that commend the love of our neighbor. Those, therefore, who keep the
Decalogue in the love of God and neighbor, rightly receive the reward of this observance
in the vision of God and neighbor together. And those who in this life love both the
neighbor whom they see, and God whom they do not see, these in the future life will see
both God the king in His beauty, and the neighbor glorified and adorned. And therefore the
altar, which was made in the figure of the elect, to signify their perpetual life, was ten
cubits high. But when it was said that Solomon made the golden altar, it was immediately
added: And the table on which the showbread was placed, golden. The golden table, however,
is the sacred Scripture, fruitful in the clarity of spiritual understanding; of which the
Psalmist says to the Lord: Thou hast prepared a table before me in the presence of mine
enemies (Psalm 22).

For our Creator has prepared a table of heavenly knowledge for us, so that we may be
strengthened in the faith of truth and not led into error by tribulating adversaries. The
showbread are indeed the holy teachers, whose works or words of salvation, proposed as
examples of life, whoever seeks well always finds in the divine pages. Hence,
appropriately, the same bread was commanded to be twelve in number in Exodus, namely on
account of the twelve apostles, through whose ministry both the Scripture of the New
Testament was established and the mysteries of the Old Instrument were revealed, by the
gift of the Lord (Exodus 25). By this number indeed, not only the same apostles but also
all those are designated who minister the word as the food of life to the faithful by
preaching, because they all certainly follow the same form of doctrine which the apostles
received from the Lord. We read, moreover, about these breads in Exodus, that every
Sabbath they should be changed and new ones placed on the Lord's table instead of the old,
and always prepared with the same measure and like form commanded. From all these, the
mystical sense of internal refreshment shines forth clearer than light. For old bread is
taken away and new is restored, when, some of the faithful teachers having been taken from
this life, the holy Church ordains others in their place.

And this not except on the Sabbath day, because whoever has fought the good fight,
finished the race, kept the faith, at the time of his dissolution will enter the blessed
rest of eternity. One measure, and not different, always similar bread was made, because
indeed there is one and the same form of truth and faith, which at first the apostles
showed to their listeners, and afterwards their successors, and all the pious teachers in
the churches of Christ throughout the world do not cease to preach.

CHAPTER 23

On the ten golden tables. What we read in the words of the days, that Solomon made ten
tables and placed them in the temple, five on the right and five on the left, and also one
hundred golden basins, it is believable that they were made not so much for the bread of
the proposition as for the vessels of the Lord; namely the basins which the Scripture
reports were made in like manner; censers, incense burners, and other things which are
read in the following. For, a little later in the same volume of words, it is interjected:
And he made all the vessels of the house of the Lord, and the bronze altar, and the
tables, and upon them the bread of the proposition. Either he put the plural for the
singular, the most usual custom in Scriptures; as in the Book of Joshua: But the children
of Israel have transgressed the covenant, and have taken of the accursed thing (Joshua
VII), since Achan alone, and not several of the children of Israel, did this; or certainly
because the bread of the proposition used to be baked before the sabbath so that it might
immediately be placed on the table of proposition on the sabbath; it might have happened
that newly baked bread was immediately placed on those tables, and there kept covered that
night until the old was removed in the early morning, to be placed warm on the table of
proposition.

However, these ten tables do not differ in form from the figure of the one table of
proposition. For just as the table, laden with twelve loaves, represents the unanimous
harmony of all Scripture fortified by apostolic authority, so not without reason do the
ten golden tables figuratively represent the words of divine law and the prophets, which
offer us, as the bread of the proposition, the nourishment of the word of God, or propose
to us the examples of the faithful, as it were the vessels set upon them, the clarity and
miracles of the Lord. And rightly there are five tables on each side, not only because the
legislator wrote five volumes, but also because the entire series of the Old Testament
embraces five ages of the world. Moreover, the number of tables is doubled, and five are
placed on the right and five on the left when, after the Lord's Incarnation, the same
Scripture is entrusted either to both peoples of God, namely the Jewish and the Gentile,
or revealed full of evangelical figures, which formerly was thought to be understood
solely according to the letter by the ancient people of God.

For when we read in the holy Scripture, for example, that Abel was crowned with martyrdom,
Enoch was translated from the world, Noah was wondrously saved while the world perished,
Lot was eminently rewarded with hospitality while the impious were exterminated, Abraham
was made the father of all nations by merit of obedience, Joseph after being sold, by the
merit of chastity and innocence, is taken as an example of virtue; what are the five
golden tables or the vessels of the Lord, or yet the bread of proposition on the left side
of the temple, if not that the divine letters, according to the historical sense, open to
us the door to living rightly and hoping for eternal rewards from the Lord? But when we
understand the same more deeply or see them to sound forth the dispensation of the Lord's
Incarnation or any other sacraments of the holy Church, we find as it were another five
tables bearing the vessels of election and the nourishment of spiritual life on the right
side of the temple; because we recognize that these very words of sacred history reveal to
us a wholly new light of heavenly wisdom, opening new senses from the old; and indeed in
this figure five lampstands are made in the temple. For when the Scripture said that King
Solomon made the table upon which the bread of proposition might be placed, golden, it
subsequently added and said:

CHAPTER 24

On the ten candlesticks. And five golden candlesticks, etc. Indeed, these tables are
rightly placed as representations of Holy Scripture, because they provide bread of the
word for those who hunger for righteousness, and they carry the vessels of heavenly
ministry, that is, they propose the actions of the just as examples to us; thus the same
divine words are very aptly represented by candlesticks, evidently because they bring
forth the light of wisdom for those who stray. Hence the Psalmist says: "Your word is a
lamp to my feet" (Psalm 118), etc. Hence Solomon says: "For the commandment is a lamp and
the law is light" (Proverbs 6). But why there are five candlesticks on the right and five
on the left side, is easily understood from what we discussed about the tables. And when
he said: Five on the right and five on the left, it is fittingly added: In front of the
oracle. For the oracle, where the ark was, as often said, designates the entrance to the
heavenly homeland, where Christ is seated at the right hand of God, undoubtedly aware of
the secrets of the Father. Or the golden candlesticks of the temple are placed in front of
the oracle because the divine words always look toward the dwelling place of the heavenly
city, to infuse the recognition and desire of it into our hearts, and to kindle those who
have their origin in the flesh from the earth to desire and obtain a seat of perpetual
abode in the heavens.

However, there are those who think that what is said about the candlesticks, five on the
right and five on the left, should be understood that five were on the right of that
candlestick which Moses made in the desert, and five on the left, both nevertheless on the
southern side, where the one candlestick that Moses made was commanded to stand. They
understand the same order for the ten tables, which were all placed on the northern side,
but five to the right and five to the left of that Mosaic table. But if you consider the
words of sacred Scripture, which say: And five golden candlesticks on the right and five
on the left, in front of the oracle, it is clear, I believe, that they were equally placed
lengthwise on both sides of the temple. For if all the candlesticks were placed lengthwise
on the southern side of the temple, it would not be said to be placed in front of the
oracle, but rather in front of the north, or in front of the tables, or even among the
tables where they stood; which is spoken of in Exodus, concerning that one candlestick in
the tabernacle of testimony, opposite the table, on the southern side (Exodus 25);
likewise in the book of Numbers: When you set up the seven lamps, they shall give light in
front of the lampstand (Numbers 8).

Candlesticks were on both sides of the temple, and tables were on both sides, because
divine Scripture was established for the illumination and refreshment of both peoples of
God, which is accustomed to refresh us in both prosperous and adverse situations, in sad
and joyful events, so that we do not falter, and to illuminate us so that we do not remain
blind. The vessels of mercy placed upon it, that is, the writings of the just deeds,
propose examples to both of us, through which we may be strengthened in the practice of
justice. But if you ask what the typical difference is between candlesticks and lamps, we
can rightly understand that the lamps are holy men, who, having been infused with the oil
of the Holy Spirit, also burn with the fire of love in their hearts, and bring the light
of knowledge to their neighbors through speech. The candlesticks that elevate these lamps
so that they can be seen far and wide in the Church are the Holy Scriptures, which show us
the virtues and teachings of the saints through their reading; the interpretation of which
is affirmed by the word of the Lord, where it is said of John: He was a burning and
shining lamp (John V). We can also very fittingly say that the lamps are the divine words,
according to that of the Psalmist, which we have also quoted above: Your word is a lamp to
my feet (Psalm CXVIII).

The candlesticks of these lamps are all the saints, who, with humble intent, always
subject their hearts and bodies to bearing the commands of the Lord. For whoever cares in
no way to follow his own will, but attends to all that the Holy Scripture says, and
strives to subject himself to its commands, to listen to its promises, bears the golden
lamps of God's house like a golden candlestick, because he strives to submit the pure
thoughts of his mind and the pure members of his body to doing what God commands. And this
with such a fixed intention as a candlestick, firmly erected toward the heights, must keep
the lamps placed upon it not only without falling but also without any change in its
stance. When he said: And five golden candlesticks on the right hand and five on the left
in front of the oracle, made of pure gold, and added: And like the flowers of lilies, and
golden lamps above, it seems according to the letter that the upper part of the
candlesticks is shaped in the form of an open lily, which we read was made in the
candlestick of the tabernacle, whose middle stem and branches proceeding from it, with
cups and knobs, are described as having many lilies. The flowers of the lily, as often
said, represent the beauty of the ever-green land of the living. About which blessed Peter
says, we are regenerated by the Lord to a living hope to an incorruptible, and undefiled,
and unfading inheritance, reserved in heaven.

And well the golden lily flowers are made in the candlestick of the house of the Lord,
because the divine Scripture, having despised temporal joys, usually encourages us to seek
the good of the heavenly homeland. And just as the candlestick erected in height has lily
flowers and golden lamps at its head, so all the elect contained in the same sacred
Scripture, with their minds raised to the heights, are proven to have sought and received
heavenly goods from the Lord. We have said more fully of the table, the candlestick, and
both altars, and the base of the house of the Lord, in the books which we have written
about the making of the tabernacle and the priestly vestments. Therefore, if anyone wishes
to know about these things, according to the capacity of our sense, as born from the
tradition of the fathers, let him seek it in that work. It follows:

CHAPTER 25

On the hinges of the doors and the perfection of the work of the house of the Lord. And
the hinges of the doors of the house of the Lord, etc. If the doors of the inner house,
the holy of holies, are the angelic mysteries, which, when we depart from the body, reveal
to us the entrance to heavenly life, and the doors of the temple house are the holy
teachers and priests, who, by instructing, baptizing, and communicating the mysteries of
the Lord's body and blood, unfold for us the first lights of the present church, what are
the hinges of both sets of doors if not the minds and hearts of the same angels or saints,
which immovably adhere to the contemplation and love of their Creator, so that they may
rightly fulfill the ministry divinely assigned to them, as they never turn their eyes away
from the will of Him whom they serve. Therefore, the doors are opened and closed at the
appropriate time, but they never leave their hinges at any time, because both angels and
holy men, whether in this life of faith or in that of the vision, always hold their minds
fixed in the root of internal love, whether they welcome the faithful and elect. Hence,
rightly, these same hinges are said to be made of gold, on account of the merit of their
own brightness.

And he completed all the work, etc. Solomon completes the work that he was doing in the
house of the Lord when our peaceful king glorifies all the elect with the immortality of
the resurrection on the last day. Otherwise, as long as the condition of this age is
ongoing, Solomon indeed does the work of the house of the Lord, but he does not yet
complete it, because the Lord inspires and helps the hearts of the elect to perform good
works; however, He grants that none dwelling merely in this life is without sin, for He
reserves this gift for the happiness of the future life. He completes all the work of His
temple and makes it fit for dedication when He leads the elect, translated from this life,
to the eternal kingdom. This is well signified even in that the temple was built in seven
years, but was completed and dedicated in the eighth. For during the seven days all this
time is turned. The eighth is the day of judgment and the future resurrection, about which
the sixth and eleventh Psalms are titled; to this indeed it properly pertains what
follows:

And he brought in what his father David had sacrificed, etc. The silver, indeed, to shine
forth eloquence; the gold to radiate wisdom; vessels in general pertain to the rational
creature. And David, the father of Solomon, sanctified the silver when God the Father
strengthened the eloquent with the grace of the Holy Spirit to speak the word of the
Gospel; he sanctified the gold when, filling those endowed with natural talent with His
Spirit, He enlightened them to consider the wonders of His law; and he also sanctified the
vessels when, granting to all generally the children of the Church the grace of the same
Spirit, He inflamed them to love and seek the gifts of eternal salvation. But this silver,
this gold, these sanctified vessels Solomon brings into the temple, when our Lord, having
completed universal judgment, introduces all the elect, namely the teachers and the
assembly of other faithful into the joy of the heavenly kingdom: and he places the vessels
of various kinds, whether silver or gold, in the treasures of the house of the Lord, when
He hides those who have deserved to enjoy His abundance of sweetness in the secret of His
presence from the disturbance of men. And rightly, there are many treasures in which the
vessels of election are stored, but one house of the Lord in which the same are made
treasures because there is also one Church in which all the elect are contained, however
much they may differ in merits:

and that one is the same and not another heavenly homeland, which is promised to all the
elect, although, as one star differs from another in glory, so also is the resurrection of
the dead. Both of these the judge Himself and the distributor of rewards, the Lord,
demonstrated in one sentence, when He said: In my Father's house, there are many mansions.
Therefore, Solomon made one house of the Lord, but prepared many treasures in it to
receive vessels of different kinds, all sanctified by one blessing; indeed, this house of
the Father is however not made by hands, eternal in the heavens, but many mansions are
within it to receive all who fear and love Him, whom the Lord has blessed, the small with
the great. Amen.


THIRTY QUESTIONS ON THE BOOK OF KINGS
=====================================

THIRTY QUESTIONS ON THE BOOK OF KINGS The Venerable Bede

AD 673–735

Nothelm, a priest of London who later became archbishop of Canterbury, sent Bede a list of
hard questions on the books of Samuel and Kings. Bede answers thirty of them in this short
book, taking up difficulties of numbers, of places and of the wording of the text.

LETTER TO NOTHELM

To the most beloved brother Nothelmus, Bede, greetings! Concerning the questions you sent,
dearest brother, about the book of Kings to be elucidated, I have immediately endeavored,
with the help of the Lord, to explain as best as I could. I did this with the distinction
that I included thirty propositions, which seemed perhaps more grave, separated by brief
chapters in this volume so that they might be found more easily. The other names or words
you noted mixed together, which could be solved more easily and briefly, I sent separately
compiled in other notes to your fraternity. Although I knew that there were many things in
the same book much more obscure than those you judged fit to ask me. But I was also aware
that it often happens that someone who has well understood some more obscure points,
because they had evidently found them sufficiently explained in the treatises of great
authors, might still remain uncertain and doubtful about some easier points, which perhaps
those who dealt with deeper matters did not consider worthy of inquiry. It also happens
that not everything written by the fathers can be possessed by everyone, and questions of
Scripture may be unknown to readers; not because they were not explained by the teachers,
but because the questions themselves are either not available or, if available, are not
understood by those asking; as was the case with many of those whose responses you both
requested and received from me. In these responses, because I endeavored to satisfy your
petitions by following the steps of the fathers, I pray that you, returning the due
service of our devotion, may remember to intercede for the safety of our mind and body,
together with the brothers who serve the Lord with you in those places. And if by chance
you find elsewhere any of what I wrote more aptly explained, which can easily happen, do
not hesitate to send it to us quickly. Farewell well, always most beloved in Christ
brother.

QUESTION 1

"And I will raise up for myself a faithful priest, who will act according to my heart,
etc. [1 Samuel 2:35] What the prophet says, speaking to Eli in the person of God: And I
will raise up for myself a faithful priest, who will act according to my heart and my
soul: and I will build him a faithful house, and he will walk before my Christ all days,
must be understood under the figure of Samuel as referring to the Lord Savior, namely the
highest and true high priest. For just as Samuel succeeded Eli in the priesthood after his
death, chosen not from the lineage of Aaron, but from another family of Levi: For he was
the son of Elkanah, the son of Jeroham, the son of Eliel, the son of Tohu, the son of
Zuph, the son of Elkanah, the son of Mahath, the son of Amasai, the son of Elkanah, the
son of Joel, the son of Azariah, the son of Zephaniah, the son of Tahath, the son of Asir,
the son of Abiasaph, the son of Korah, the son of Izhar, the son of Kohath, the son of
Levi, the son of Israel (I Chronicles VI), as the words of the Chronicles narrate: so also
the Mediator of God and men, to be our priest, took on flesh not from Levi but from
another tribe, namely Judah; he offered another sacrifice than the legal one, that is, his
own flesh to the Father for us;

he left others than those of the lineage of Aaron as heirs of his priesthood, namely the
sons of grace of the new testament, gathered from the whole nation of the Gentiles. And
God, as if speaking in a human manner, says: Who will act according to my heart and my
soul; it can be rightly taken to refer to Samuel, who in all things obeyed his will as a
man would obey God; but concerning the Lord Savior, it means that as the only begotten
Son, he is aware of all the secrets of the Father, as he himself clearly testifies about
himself, saying: And I do nothing of myself, but as the Father has taught me, so I speak.
And he who sent me is with me; and he has not left me alone, because I always do what
pleases him (John VIII). To whom the Father builds a faithful house, which house we are,
if we hold firmly to the confidence and the glory of hope until the end. And this house
will walk before his Christ, that is, the highest priest himself, all days; for the holy
Church up to the end of the world will never cease to grow with the increase of its
members. Otherwise, how can it be understood about Samuel, that a faithful house was built
for him, which would walk before the Christ of the Lord, that is, Samuel himself, all the
days; since we read later that his sons turned aside from his ways after greed, and
perverted judgment?

Unless perhaps in this place we understand his house to mean the Israelite people, who
served the Lord all the days of his priesthood. Concerning which it is written: And all
the house of Israel lamented after the Lord. And shortly after: So the children of Israel
put away Baalim and Ashtaroth, and served only the Lord (1 Samuel VII). But as for what
follows: However, it shall come to pass, that whoever remains in your house, shall come to
pray for him, and to offer a piece of silver, and a morsel of bread (1 Samuel II); this
both in the present time is somewhat fulfilled, and in the end of the world will be
completely fulfilled. For even if few, yet some daily from the Jews, not only of the
common people, but also from the priestly lineage flee to the Church; and when the
fullness of the Gentiles has come in, then all Israel shall be saved (Romans II). Whoever
from these is to be saved is indeed the one who is said to remain in the house. With the
priesthood of Eli perishing, it is necessary for him to offer to the Church for himself a
piece of silver of devoted confession to God, which is contained in the creed; short in
word, but significant in virtue. Silver represents the clarity of the heavenly word, as
gold often represents the splendor of spiritual wisdom. He shall also offer the bread of
the saving sacrifice, with the legal victim's flesh rejected, and shall say:

Grant me, I pray, one priestly portion (1 Samuel II), that is, to the same people splendid
with Christ as priest, to whom Peter said: But you are a chosen generation, a royal
priesthood (1 Peter II). And what he adds: That I may eat a morsel of bread (1 Samuel II),
he also elegantly expressed the very type of sacrifice, concerning which the priest
himself said: The bread that I will give is my flesh, for the life of the world (John VI).
For what he had said above, that he had given to the house of Aaron food from the
sacrifices of the Old Testament, which were the sacrifices of the Jews; therefore here he
said that one should ask to eat a morsel of bread, which is in the New Testament the
sacrifice of Christians.

QUESTION 2

"And none of his words fell to the ground." [1 Samuel 3:19] This was said of Samuel, after
he had reported to Eli in the morning the divine oracle he had received during the night:
"And none of his words fell to the ground," meaning that nothing of what he spoke was in
vain, but all things he said came to pass. For the words that fall to the ground are the
idle ones, which are to be regarded as nothing and trodden underfoot by everyone in
disdain, just as the blessed Job said: "And the light of my face did not fall to the
ground" (Job 29), because he had so habituated himself to bearing a countenance of such
dignity that he was never resolved into contemptible joy; but whenever he presented
himself with a more cheerful disposition to those present, he always did so for their
benefit for a good reason.

QUESTION 3

"And he struck down from the people seventy men, and fifty thousand of the common people."
[1 Samuel 6:19] This was said of those who dared to see the Ark of the Lord returned from
the land of the Philistines, although they were not of the Levitical lineage: "And he
struck down from the people seventy men, and fifty thousand of the common people." The
terms "people" and "common people" are used interchangeably to signify the same thing. For
both are commonly translated from the Greek term "laos." However, there seems to be a
distinction here, as the word "men" is added in the first phrase of the verse. For what
your Codex reads, "seventy-two," is entirely erroneous; for "men" refers to elders,
implying that seventy of the dignitaries of the people were struck down, while fifty
thousand were from the general crowd of common men; thus, to prevent this in Exodus, the
people stood far off, and prayed, with only Moses ascending to the Lord (Exod. 20).

QUESTION 4

"From the day the ark of the Lord remained in Cariathiarim, the days were multiplied, etc.
[1 Samuel 7:2] What is said, that from the day the ark remained in Cariathiarim, the days
were multiplied, indeed it was already the twentieth year, and all the house of Israel
rested after the Lord, should not be understood as if the twenty years in which the ark
stayed in Cariathiarim until the eighth year of David’s reign, when the gathering crowd of
the people brought it to Jerusalem, ought to be counted. For it is found later that in
Saul's times, it was taken out from this city and brought into the camp, while he fought
against the Philistines. Thus it is written: And Saul said to Achia: Bring the ark of the
Lord, for the ark of God was there on that day with the children of Israel. And because it
is certain that David brought it to Jerusalem, having taken it from the house of Abinadab,
into which it is said to have been brought, it remains to understand that in the days of
Saul, it was brought back from the camp and into the aforementioned city, from which it
was brought again to Jerusalem, during David’s reign. Therefore, the meaning of the
aforementioned passage is that from the time the ark stayed in Cariathiarim, it was the
twentieth year (Book of Antiquities VI, chap. 13), when it happened to be transferred from
there during Saul’s times because of the war.

Or certainly it was the twentieth year, when all the house of Israel still rested after
the Lord, having cast away idols, serving Him alone. What it did during the entire time of
Samuel’s leadership, which, as testified by Josephus, was completed in twelve years; and
in the first period of Saul’s reign, which, according to the same historian, lasted for
twenty years, no one curious about sacred history is ignorant of. For afterwards, when the
spirit of the Lord had departed from Saul, and an evil spirit troubled him, especially in
pursuing the innocent and just David, it was necessary that a part of his military or
populace participated in his wrongdoing.

QUESTION 5

"If I live, you will show me the kindness of the Lord, etc. [1 Samuel 20:14] This, said by
Jonathan to David, whom he lamented was being harassed by the unjust persecutions of his
father: If I live, you will show me the kindness of the Lord; but if I die, you will not
withdraw your kindness from my house forever, when the Lord has cut off every one of the
enemies of David from the earth; when the Scripture added: Jonathan made a covenant with
the house of David, immediately adding, saying: And the Lord required it at the hand of
David's enemies; by anticipation, indeed, he did it, first inserting into the history what
happened much later, when Saul was killed and the kingdom was transferred to the house of
David; and those who unjustly persecuted him without cause were justly punished by divine
vengeance. For then the Lord required of the hand of the enemies why they had afflicted
the holy man. Then they were compelled to give an account of their hatred, with which they
had raged against him for so long. This can be understood in the case of Absalom, and
Sheba son of Bichri, and the other enemies of David.

Otherwise, if you want to know what the Lord required of the hand of David's enemies, it
can be understood, if I am not mistaken, from the previous sentence, where it is said that
Jonathan made a covenant with the house of David, that the Lord required this of the hand
of David's enemies, that is, why they also did not want to enter into a covenant of peace
with him, with whom they saw was the Lord. Therefore, it seems that the Scripture
anticipates this sentence and interposes it, so that the testimony of Jonathan, which he
said: When he has cut off the enemies of David, every one from the earth, would be proven
true, because evidently the enemies of David were cut off from the earth, not by David
himself avenging against the adversaries, but by the Lord judging for him. It is rightly
added: And Jonathan made David swear again, because he loved him; for as he loved his own
soul, so he loved him; so that he, who embraced David with such perfect love according to
the law of God, would be shown to be immune from the destruction of his enemies. Although
he was taken away by death and could not have the earthly kingdom with him, as he hoped,
he nevertheless without any contradiction received the partnership of the heavenly kingdom
with him, whom he loved for the glory of his virtues, as he too was full of virtues.

QUESTION 6

"For if a man ever rises to pursue you, etc. [1 Samuel 25:29] This Abigail, interceding on
behalf of herself and her household, said to David, whom her husband had offended by his
foolishness and drunkenness: "For if a man ever rises to pursue you and seek your life,
the life of my lord will be bound up in the bundle of the living with the Lord your God.
But the souls of your enemies will be whirled about, like in the circuit and sling's
round; she beautifully distinguishes the state of the just from the lot of the reprobate
with this comparison. For indeed she calls the souls of these living, so as to imply on
the contrary that those are preoccupied with spiritual death, according to that saying of
the prophet: The soul that sins shall die (Ezek. XVIII). She likens these to a bundle, and
those to a stone of a sling; for a bundle is tied up, so that it may remain whole and be
preserved; the stone is placed in the sling to be cast away. So indeed in this world the
elect are compressed by the pressures of tribulations, so that being thus admonished, they
may bind themselves more closely to each other with mutual love and be preserved forever
in unity by the hand of their Redeemer.

But the reprobate, the more freely they are let loose to their own pleasures in this life,
the further they are cast away from the glory of the divine vision in the future, so that
it may rightly be said of them: And indeed they are expelled from your hand. However, it
marvelously describes the omnipotent providence of the heavenly protector when it says the
soul of the holy man is necessarily kept with Him like in a bundle of the living. For as
it is very easy for anyone to preserve a bundle of grass or hay held in their hand, so the
power of our Lord and Savior effortlessly protects all the elect throughout the world from
the beginning to the end of the age, so that none of them may perish in any way. According
to what He Himself speaks of them in the Gospel under the figure of sheep: "And they
follow me," He says, "and I give them eternal life, and they shall never perish, and no
one will snatch them out of my hand" (John X). Just as a single bundle is bound with any
kinds of ties, so the whole assembly of saints is bound together by the one and the same
faith, hope, and love, and surrounded by one divine protection. The meaning of the letter
is clearly evident, because the soul of David, despite his enemies pursuing him, was
always kept in the land of the living.

Moreover, his enemies, beset by adversities, were to be disturbed and driven out of their
territories, like a stone whirled in a sling, or even taken away from human affairs.

QUESTION 7

"And he commanded that the children of Judah be taught the bow, etc. [2 Samuel 1:18] This
was written about David when he was mourning the deaths of Saul and Jonathan: And he
commanded that the children of Judah be taught the bow, he did this because he knew that
the Philistines abounded in archers, and Saul had perished particularly by their arrows,
so he wanted his soldiers to learn the same art of war to defeat them. As for the
following: As it is written in the book of the just, they assert that the very book cannot
be found anywhere today, not even among the Hebrews, just as the book of the wars of the
Lord mentioned in the book of Numbers; nor the songs of Solomon, nor his wisest
discussions on the nature of trees, all herbs, likewise beasts, birds, reptiles, and fish;
or what is said in the book of the Chronicles: The rest of Solomon's deeds, former and
later, are written in the words of Nathan the prophet, and in the books of Ahijah the
Shilonite. In the vision of Iddo the seer against Jeroboam son of Nebat (II Chron. IX),
and many such volumes which are proven to have existed in Scripture but are acknowledged
as no longer extant today. Judah was indeed ravaged by the Chaldeans, and even the
library, formerly gathered, was consumed by enemy fire along with other provincial
treasures.

From this, the few books that now remain in the holy Scriptures were later restored
through the efforts of Ezra the priest and prophet. Hence it is written about him: Ezra
went up from Babylon, and he was a ready scribe in the law of Moses (I Esdras VII). Ready
indeed, because he discovered quicker forms of letters than the Hebrews had up to that
time. And in the letter of the king of Persia: Artaxerxes, king of kings, to Ezra the
priest, the most learned scribe of the law of the God of heaven, greetings (Ibid.).

QUESTION 8

"And he struck down Moab, and measured them with a line, aligning them to the ground, etc.
[2 Samuel 8:2] What is written about David: "And he smote Moab, and measured them with a
line, laying them on the ground," should be understood hyperbolically. For it was not
possible that men living on the earth would be so humbled that, lying on the ground, they
would appear equal with the ground itself, as confirmed by a line stretched over them; but
the Scripture wanted to accumulate the immense humiliation of the captured and oppressed
nation with this word, to say they were made equal to the ground, as if by God they were
emasculated and despised, so that they living on earth no longer mattered more than the
ground that had no people. You have many examples of this kind of expression in the
Scriptures, such as that one from the Gospel: "And there are also many other things which
Jesus did; if they were written every one, I suppose that even the world itself could not
contain the books that should be written" (John XXI). For how could the world not contain
the books that could have been written in the world? But to imply the greatness and
multitude of the Lord's deeds, the Scripture wished to use such an expression. And in
David's lament, "They were swifter than eagles, stronger than lions" (II Samuel I). Which
is similar to that secular expression: "Who would surpass the whiteness of snow, in their
courses the winds.

That he said "measured them with a line," he put the line allegorically for destiny,
because fields are usually measured by a line. Hence it is written: "And he divided the
land to them by lot with a measuring line. It means that David would distribute the
regions of the Moabites to the heirs according to his will, as freely as any possessor
might divide his own fields at his whim by stretching the line here and there. He measured
two lines, one for putting to death, and one for keeping alive. And this is said
allegorically, signifying that David had the power, with no one contradicting, to put to
death those who were rebellious and to spare those who were submissive.

QUESTION 9

"He is like the most delicate worm of wood." [2 Samuel 23:8] This is said of the wisest
leader of David’s mighty men, whose name indeed is not mentioned in the Book of Kings, but
in the Book of Chronicles he is called Jeshbaam and is noted to have been the son of
Hachmoni (I Chron. XI). "He is like the most delicate worm of wood" (II Sam. XXIII, 8).
This signifies both the man’s martial strength and his modest civility, as he appeared,
like a woodworm, indeed tender and fragile in his whole body, and even very small, yet
nonetheless consumed and hollowed out the strongest wood, rendering it decayed. Hence, the
woodworm takes its name from gnawing through wood. In the same way, he seemed to be
affable to all at home, quiet and humble; yet in public battle, he showed himself to be a
lion, strong and unbearable to his enemies.

QUESTION 10

"He went down and struck the lion in the middle of the cistern." [2 Samuel 23:20] As it is
said of Benaiah: And he went down and struck the lion in the middle of the cistern on a
snowy day (Book VII, Antiquities, ch. 12), how this was done, Josephus recounts more
clearly, because the cistern was indeed very deep, which in the wintertime, when
everything was filled with snow, it too was leveled with an excessive heap of snow. When
the lion, unbeknownst to danger, happened upon it and fell in, and being trapped there
roared greatly, people ran to see what it was. And when Benaiah came with others to such a
spectacle, he immediately jumped into the cistern, and attacked and killed the lion in the
midst of the snow.

QUESTION 11

Why is it said in the book of Kings [1 Kings 6:2] that the temple had a height of 30
cubits, while in the book of Chronicles [2 Chronicles 3:4] it is stated as 120 cubits?
What is said regarding the construction of the temple in the book of Kings, that it had a
height of 30 cubits, while in the books of Chronicles it is written: "Moreover, the height
was 120 cubits" [2 Chronicles 3:4], is by no means contradictory, but both are to be
understood as true. For, as Josephus narrates in his History: there were 30 cubits from
the floor to the middle chamber, another 30 from the middle to the third, up to where the
height of the porticos, which were attached to the temple on the southern, western, and
northern sides, extended—that is, together 60; then another 60 up to the roof of the
house: thus, the total height of the temple was completed at 120 cubits (Antiquities of
the Jews, Book VIII, chapter 3).

QUESTION 12

"The door of the middle side was on the right side of the house. [1 Kings 6:8] When it is
said: The door of the middle side was on the right side of the house, it does not
indicate, as some think, that the door through which one would enter the temple was on the
southern side, that is, on the middle side of the southern wall. Otherwise, Scripture
would simply say: The door of the house was positioned towards the South. But now the
door, through which one would enter for the everyday services of the temple, was to the
East, as Josephus reports; and the portico before its face, also open to the East, so that
the equinoctial rising sun would send its rays without any obstacle through the doors of
the temple and the oracle into the ark itself, which was in the Holy of Holies.
Furthermore, the ascent leading to the upper house, and from the upper to the third, was
on the southern side of the temple (which is the right part of the house) made in a hidden
manner, having a very small door below on the East in the very corner of the right wall.
Hence it is consequently added: And through the winding stairs, they would ascend to the
middle chamber, and from the middle to the third. The layout of this ascent commends to us
a mystery much worth remembering;

for it is clear that this temple which Solomon made figuratively indicates the body of the
peaceful king Christ, not only that which is His entire Church but also that which He
received most sacredly from the Virgin, to be the head of the Church. Now, the door of the
middle side was on the right side of the house, through which one would secretly ascend
from the lower to the middle chamber, and from the middle to the third. Just as when our
Lord suffered on the cross, one of the soldiers opened His right side with a lance, and
immediately blood and water came out, which is the blood of our redemption, and the water
of our cleansing, by whose sanctifying mysteries, cleansed and consecrated, from this life
which we conduct on earth we aim towards the rest of the spirit in the future, as it were,
to the upper house. And when we ascend to the rest of the spirit having been released from
the flesh, we also await the ascension of our flesh in the day of resurrection, as it were
to the highest chamber.

QUESTION 13

"He also covered the house with cedar ceilings. [1 Kings 6:9] The term "He also covered
the house with cedar ceilings" refers to the timber-frame ceilings that, when fastened
with nails, display the wondrous beauty of their paintings to those who behold them. There
were three ceilings in the temple. The first had thirty cubits from the floor; the second
had sixty cubits, aligned with the height of the porticos; the third had one hundred and
twenty cubits at the top of the entire house. For in Palestine, as in Egypt, roofs are not
raised high but instead built flat, suitable for sitting or walking. Hence, the Lord says
in the Gospel: "And what you hear whispered, proclaim upon the housetops. Such a place is
most appropriate for proclaiming the word—to those sitting with the speaker or to
listeners below. As Solomon says in Proverbs: "It is better to live in a corner of the
housetop than in a house shared with a contentious woman" (Prov. XXI); for what is called
"roof" in Latin is "doma" in Greek. Moreover, the porticos around the temple had three
levels of ceilings. The first from the ground had twenty cubits, the second forty, and the
third sixty. Their roofs were also flat. There were thirty porticos on the lower level,
thirty in the middle, and thirty above, not separated by walls but by wooden planks, so
each of the ninety porticos measured five cubits in width and length, and twenty in
height. These porticos are frequently mentioned in the book of Chronicles.

Josephus explains their arrangement in more detail. "And he built a platform over the
whole house five cubits high; this is what Moses commanded in Deuteronomy: "When you build
a new house, make a parapet for your roof so that you may not bring the guilt of bloodshed
on your house if someone falls from it" (Deut. XXII). This platform at the top of the
temple walls acted as a parapet to prevent someone ascending to the roof from falling off
carelessly. This is mentioned as the cause of King Ahaziah's death, as he fell through the
lattice of his upper chamber and suffered fatal injuries. When these panels, walls, or
parapets are placed for safety, the common people call them "lattices. "And he covered the
house with cedar wood; signifies the upper covering of the entire structure, that is, the
panel added above those beams on which the uppermost ceilings we mentioned earlier were
affixed.

QUESTION 14

"And when the poles protruded, and the ends of them appeared, etc. [1 Kings 8:8] As the
ark was brought into the holy of holies, it is said: And when the poles protruded, and the
ends of them appeared outside the sanctuary before the oracle, they no longer appeared
outside; this is written more clearly in the volume of Chronicles. The ends of the poles,
he says, with which they carried the ark, since they were a little longer, appeared before
the oracle. But if anyone had been slightly outside, they could not see them (II Chron.
V). Where it should be noted that even if the ends of the poles appeared to those who came
closer and looked more carefully before the oracle, it was not possible for the very ends
of them to protrude before the oracle, because it was indeed necessary, with the oracle
closed and the veil hung before the doors, for the poles themselves also to be hidden
entirely within along with the ark and the cherubim. This could not happen if the poles
protruding further did not allow space for the doors to be shut. The positioning of the
poles which Scripture has taken care to explain so diligently is not without reason, but
rather with great consideration of a sacrament. For it is evident that the outer house of
the temple designates the Church journeying on earth, while the holy of holies designates
the internal happiness of the heavenly homeland.

Likewise, the ark brought into the holy of holies typifies the assumed humanity of Christ,
brought within the veil of the heavenly kingdom; and the poles with which the same ark was
carried typically denote the preachers of the word, through whom He was made known to the
world. Now in the ark there was a golden urn holding manna, which in the man Christ all
the fullness of divinity dwells bodily. There was Aaron's rod, which had blossomed again
after being cut off, signifying that all the power of judgment belongs to Him, whose
judgment in the humility of His passion seemed to be removed. There were also the tablets
of the covenant, because in Him are hidden all the treasures of wisdom and knowledge.
Attached to it were the carrying poles, by which it was carried, signifying the teachers
who formerly labored in the word of Christ, now rejoice in the present vision of the glory
of Christ. For what one of them said of himself: "I desire to depart and be with Christ"
(Philippians 2), he undoubtedly left to be understood of all the companions of his work.
The ends of the poles appeared outside in front of the oracle not always, but when the
doors of the same oracle happened to be opened; and this not to everyone, but only to
those who, approaching closer, diligently strive to behold the things inside.

But the ark itself, what it was like and how it was placed, was allowed to be seen only by
those who had entered the oracle, because none of the saints still in this life, even if
they are highly elevated in mind, but only the citizens of that homeland fully behold the
glory of their Redeemer there. The poles and the ark are also stored together in the
oracle, signifying that even now the perfect elect who have gone before us into the hidden
presence of God, from the turmoil of men, are also hidden. Nevertheless, the ends of the
poles are sometimes seen through the open oracle by those who approach, when divine grace
grants to the more perfect and to those who purify the eye of their heart with all
intention, some glimpse of the joy of the citizens above; which certainly is not granted
to those who have retreated a little further, because as much as they remain outwardly
empty of mind, so much less do they see the internal joys.

QUESTION 15

"Solomon held a great feast, etc. [1 Kings 8:65] It is said that Solomon held a great
feast, and all Israel with him; a great multitude from the entrance of Hamath unto the
brook of Egypt before the Lord; by the entrance of Hamath, it means the northern region of
the promised land; by the brook or torrent of Egypt, as the Chronicles name it, it
designates the southern. I think the reader will be pleased to quote some passages more
extensively from the words of Saint Jerome. It is written in the book of Numbers, in which
the entire promised land is divided in a brief speech by the four regions: The southern
part shall begin from the wilderness of Sin, which is near Edom, and shall have its
boundaries against the east at the Salt Sea, and shall circle the southern region by the
ascent of Scorpions, so that they pass through Zin, and reach as far as the south to
Kadesh-Barnea. From there the boundaries will proceed to the village called Adar, and
extend to Azmon, and the border will go round from Azmon to the brook of Egypt and shall
end at the Great Sea shore. Concerning which in the last vision of the prophet Ezekiel it
is thus said: The southern boundary southward from Tamar unto the waters of Meribah (Ezek.
47), that is, of contradiction.

Also Kadesh, and the brook until the Great Sea, which means the broad wilderness of Sin,
which is near Edom, and in the Red Sea to circle its boundary, and by the ascent of
Scorpions, and by Zin, and Kadesh-Barnea, and the courtyard or village of Adar, and from
Azmon to reach up to the brook of Egypt, which flows into the sea near the city
Rhinocorura. Here indeed, the boundary of the southern region begins at Thamar, which is a
city in the wilderness, which Solomon built with remarkable works, and today is called
Palmyra, and in the Hebrew language is called Thamar, which in our language sounds as
"palm"; up to the waters of the dispute of Kadesh, which is undoubtedly in the desert. And
the stream enters the Great Sea, which extends along the shores of Egypt and Palestine. It
follows in the book of Numbers: But the western region will begin at the Great Sea, and
will be closed by that end (Num. XXXIV): that is, from sea to sea, from the stream namely
of Rhinocorure, which flows into the sea, up to the place where the city of Hemath of
Syria is. Whose name Ezekiel puts in this region: And the border, he says, of the sea, the
Great Sea from the boundary straight on, until you come to Hemath (Ezek. XLVII), which is
now called Epiphania, with the name changed from the cruelest tyrant Antiochus; for he had
the surname Epiphanes.

Moreover, to the northern part, he says, the boundaries will begin from the Great Sea,
reaching to the highest mountain, from which they will come to Hemath up to the borders of
Sedada, and the boundaries will go up to Zephron and the village of Enan. These will be
the boundaries in the northern part (Num. XXXIV). The Hebrews say that the northern region
begins from the Great Sea, which extends along the shores of Palestine, Phoenicia, and
Syria, which is called Coele, and Cilicia, and through Egypt extends to Libya. But what he
says, reaching the boundaries up to the highest mountain, the same Hebrews consider it to
mean either Mount Amanus or Taurus, which seems more likely to us. And the boundaries will
go, he says, up to Zephron, which city today is called Zephyrium, a town of Cilicia. What
follows, and the village of Enan, for which in Hebrew is written Haser Enan, which means
the atrium of the fountain, is the boundary of Damascus. Hence Ezekiel says: And the
boundary will be from the sea to the atrium of Enan, or Haser Enan, the boundary of
Damascus, and from the north to the north, the northern region (Ezek. XLVII). From there,
he says, they will measure the boundaries toward the eastern region from the village of
Enan to Sephama, and from Sephama the boundaries will descend to Rebla opposite the
fountain.

From there they will reach toward the east to the sea of Chinnereth, and extend to Jordan,
and finally end at the most salty sea (Num. XXXIV). Thus from the boundary of the northern
region, that is, the atrium of Enan, the boundaries extend to Sephama, which the Hebrews
name Apamea. And from Apamea the boundaries descend to Rebla, which is now called Antioch
in Syrian. And so you may know that this Rebla signifies the city which now in Coele Syria
is the most famous, it follows, opposite the fountain, which is clear to signify Daphne,
from which the above-mentioned city enjoys abundant waters. From there, he says, the
boundaries will reach toward the east to the sea of Chinnereth, that is, the lake of
Tiberias. However, it is called a sea, though it has sweet waters, according to the idiom
of Scripture, where gatherings of waters are called seas. And the boundaries will extend,
he says, to the Jordan, and finally be closed by the sea, either the Dead Sea or (as some
think) the tongue of the Red Sea, on whose shore Aila is situated.

QUESTION 16

"In his days, Hiel of Bethel built Jericho. [1 Kings 16:34] What is written about the
times of Ahab's reign: 'In his days, Hiel of Bethel built Jericho. He laid its foundations
with Abiram his firstborn, and set up its gates with Segub his youngest,' the sense is
clear: when the stated builder of the city began to lay its foundations, his firstborn,
named Abiram, died; and when, with the city built, he tried to fortify its gates, he lost
his youngest son named Segub. This was foretold by Joshua, who, when dedicating the
destroyed and cursed city Jericho, predicted it with an imprecation: 'Cursed before the
Lord is the man who rises up and rebuilds this city Jericho. He shall lay its foundation
at the cost of his firstborn, and at the cost of his youngest he shall set up its gates'
(Joshua 6). That Ahiel, living for God, interpreted as Bethel which means house of God,
restores the walls of Jericho that were destroyed and cursed by Joshua, is evident when
one among those who have assumed the habit of religion in the Church returns to commit the
crimes that the Lord Jesus forgave him on the day of his baptism, and those pomps of the
devil which he himself anathema-tized, he returns to by living luxuriously; when he
prefers the dogmas of heretics or the fables of pagans to the churchly truth in which he
was imbued, it is as if, departing from Bethel, he resurrects the ruins of Jericho.

And rightly is such a person cursed before the Lord, and loses both the first of his sons
in the foundation of the wicked city and the youngest in the setting up of its gates.
Because he loses the foundations of faith with which he should have begun good buildings,
and the house of good action with which he should have finished. These things I have
expounded in an allegorical sense, to remind you how true is the word of the apostle, who
says that all these things happened to them as examples, and were written down for our
instruction (1 Corinthians 10).

QUESTION 17

"May the gods do so to me, and more also, etc. [1 Kings 20:10] What Benhadad king of
Syria, besieging and beginning to assault Samaria said: 'May the gods do so to me, and
more also, if the dust of Samaria will be enough to fill the hands of all the people who
follow me,' has this sense: Samaria, like other cities, had earth inside near the walls,
almost equal to the walls, lest the walls standing without the support of the adjacent
earth, should be frequently struck down by the assaulting hand with the battering ram.
From the outside, the height of the walls far exceeded the surface of the ground,
especially since, as Scripture relates, the city itself had been set on the summit of a
mountain. Therefore, the haughty king, threatening the besieged city, said that he had
such a multitude of troops with him that even if each of his soldiers brought only one
stone, or clod, or log to construct a rampart against the city, such a high rampart could
rise from it that the surface of the city itself, which was within the walls, would seem
equal, so that they might fight on an equal footing against the city, sending missiles or
torches. The king of Israel, restraining the king of Syria's arrogance with a modest
utterance, said, "Say to him: Let not him who girds on his armor boast as he who takes it
off.

There is a difference between a man who is girded, a man who is ungirded, and a man who is
not girded. A man who is girded is one who walks about with a belt; an ungirded man is one
who recently took off his belt, for example, to enter a bath, or to get into bed, or
perhaps to put on another tunic; a man who is not girded is one who, having recently put
on a tunic, has not yet fortified himself with the addition of a belt. Thus, one who is in
a military expedition can rightly be called girded, that is, armed. One who has returned
home victoriously from a battle, having laid down his arms, is rightly called ungirded,
because he wields the repose of peace longed for. One who has not yet begun to fight, nor
begun to prepare for the contest, is rightly called not girded. Therefore, the king of
Israel said to the king of Syria, boasting that he had already captured Samaria, which he
had begun to besiege, "Let not him who girds on his armor boast as he who takes it off. As
if to say plainly: Do not boast as if you were already the victor of war's peril, who,
still set in the field, do not yet know whom victory will favor. And indeed he spoke the
truth. For soon after the battle commenced, Benadab, not triumphing over the conquered
adversaries, but with his army defeated, fled home.

QUESTION 18

"Let a third part of you come in on the Sabbath, etc. [2 Kings 11:5] This is what the high
priest Jehoiada said to the priests and Levites when he brought forth Joash the son of
Azariah, whom he had secretly nurtured in the temple for six years during Athaliah's
reign: "Let a third part of you come in on the Sabbath and keep watch at the house of the
king; let a third part be at the Gate of Seir, and a third part at the gate which is
behind the habitat of the guards; you will keep watch at the house of Mesha. Let two parts
of you, all going out on the Sabbath, keep watch at the house of the Lord around the king,
and you shall surround him, having weapons in your hands," and the rest which is mentioned
or done there. These things can be better understood if some things about the places in
the temple where these events occurred are more broadly recalled. The temple itself,
excluding the porticos which surrounded it on all sides, was sixty cubits long and twenty
cubits wide within its walls (this is the initial measurement named in the Words of the
Days). The entire circumference of the courtyard was surrounded by a wall three cubits
high, having an entrance on the east side, of which Scripture in the Book of Kings thus
makes mention: "And he built the inner court three rows of hewn stone and one row of cedar
logs" (I Kings VI).

This court is called inner because there are other outer courts surrounding it.
Furthermore, in the Words of the Days, it is thus written: "He made also the court of the
priests and a great hall and doors in the hall which he covered with bronze" (II
Chronicles IV). This court of the priests is so named because it was made to guard against
the entrance of others into the temple, signifying that only the priests were permitted to
enter. This same court was closer to the wall of the temple from the south, west, and
north sides. Further to the east, where it also had an entrance through steps, it extended
to a great length from the temple, as in that part it had the altar of burnt offerings, in
that part ten lavers in which the offerings were washed, in that part the bronze sea in
which the priests who were about to enter for ministry washed, in that part the choirs of
Levites for the sacrificing and chanting priests. This courtyard, however, was surrounded
all around at a distance by a very large square building. Its inner wall, that is, the one
facing the temple from the four parts of the world, was constructed entirely in arches
below, but further up it was founded in solid firmness. And it had bronze doors, as we
mentioned earlier. And doors in the basilica, which it covered with bronze; which was also
provided with very large porticos and was separated by suitable upper rooms.

And again outside this building, another one was made in a similar scheme in a circle. But
also a third one, nonetheless, made in the same order around those, surrounded all the
interior at length and breadth in a circle, differing only from the previous buildings in
that its Eastern and Northern wall did not have doors, for each of them pertained to the
walls of the city. However, these are the courts sung about in the Psalms: "Who stand in
the house of the Lord, in the courts of the house of our God" (Psalms 113, 135). And since
the house of the Lord itself was constructed in a higher place, it happened that the
farther the courtyards were made, the higher their walls were, as they had foundations
below; so much so that the outermost had walls in height up to four hundred cubits, yet
they did not come close to matching the height of the temple. Of all these things there is
a general mention in the book of Chronicles as follows: "And David gave Solomon his son
the description of the porch and of the temple, and of the storerooms, and of the upper
rooms, and of the innermost chambers, and of the place of atonement, and also of all that
he had thought of the courts of the house of the Lord and of all the surrounding rooms and
of the treasuries of the house of God and of the treasuries of the dedicated things" (1
Chronicles 28:11-12).

But the writing or painting of Joseph formed by the ancients distinguishes more fully how
these were made in order. With these thus arranged, it was the prerogative of only the
high priest to enter into the Holy of Holies once a year with the blood of sacrifices,
into the sanctuary before the oracle, only purified priests entered, into the inner court
all priests and Levites. Around this courtyard, under the open sky, or if weather
prevented, in the surrounding buildings, Israelite men would gather to pray or hear the
word. In the third order of courts, Israelite women stood to pray under the open sky, or
if the weather did not allow it, they moved under the nearest roofs of the surrounding
buildings. Moreover, into the outermost order of courts, the Gentiles, who had perhaps
come to pray, would enter. Where also, after times of dispersion, those who had recently
come from among the Gentiles, purified for seven days, finally sought the inner sanctums.
And the pavements between the courts or in the courts were all paved with various stones.
The doors in the buildings were so positioned opposite to each other that even those
standing in the outermost parts could see the temple. There were, moreover, twenty-four
lots of priests and Levites and doorkeepers, who would succeed each other in as many
weeks, with a new group entering for duty on the Sabbath and after the Sabbath, the group
that had served for the previous week returning home.

But this high priest, because of the necessity of increasing the army around the new king,
both welcomed those who were due to enter for the week and retained those who had already
served their week of ministry so that they would not leave. He also gathered other Levites
from all the cities of Judah, as well as the leaders of the families of Israel, having
sent centurions for this purpose to Jerusalem, as the Chronicles recount (2 Chronicles
23). When bringing them out, he distinguished the king's son in such a way that all those
who had completed the Sabbath, and were about to depart, divided into two parts, would
surround the king armed in the inner parts of the court. But the remaining crowd, that is,
those who were not of the tribe of Levi, would guard the outer gates of the courts against
the queen's rage, in case she attempted anything adverse. Moreover, those priests,
Levites, and doorkeepers who had recently come for the Sabbath, divided into three parts,
would observe the house of the king, that is, the palace, so that the queen would not
defend it against the king with a gathered army. They would also keep the gate of the
shield-bearers' residence, through which one would descend from the temple to the palace,
as is said below: And they led the king out of the house of the Lord, and came by the way
of the gate of the shield-bearers to the palace, and he sat on the throne of the kings.

Here also the gate of Seir and the house of Millo, named with the gate of the shield-
bearers, seem to be present. He calls the shield-bearers guardians of the king, as the
book of Chronicles affirms; and when Rehoboam had made bronze shields in place of the
golden ones, he added: And he handed them over to the leaders of the shield-bearers, who
guarded the entrance of the palace (2 Chronicles 12). In which book, of course, all these
things are recounted more distinctly: A third part of you who come to the Sabbath, of
priests, and Levites, and doorkeepers, shall be at the gates. A third part at the house of
the king, and a third at the gate that is called the Foundation. And let all the remaining
crowd be in the courts of the house of the Lord. And let no one else enter the house of
the Lord, except the priests and those of the Levites who minister; they only shall enter
who are sanctified, and let all the remaining crowd observe the watches of the Lord. But
let the Levites surround the king, each having his weapon (2 Chronicles 23), etc.

QUESTION 19

"And he brought out the king's son, and put the diadem and the testimony upon him." [2
Kings 11:12] What follows about the same: He brought out the king's son, and put the
diadem and the testimony upon him, signifies the kingly insignia on the head in the
diadem, and the decrees of God's law, by which it is declared what the king should do and
how he is commanded to live, in the testimony. Finally, more openly in the book of
Chronicles: And they put the diadem on him, and gave him the law to hold in his hand (2
Chronicles 23); and it was indeed of great and salutary wisdom, that after the death of
the tyrannical and impious queen, to the succeeding son of the legitimate king,
simultaneously with the state of kingship, the discipline of God's law should also be
entrusted, so that he who saw himself set over the people in rule should remember that he
himself was to be subject to divine laws in rule.

QUESTION 20

"And no account was made with the men who received the money, etc." [2 Kings 12:15] This
is said, about the restoration of the house of the Lord by the aforesaid king Jehoash: And
no reckoning was made with the men who received the money to distribute it to the
craftsmen, but they dealt with it in faith, showing their devotion, because they had so
much fervor in religion that no one doubted but that they handled the Lord's money without
suspicion of any fraud, and that they faithfully offered it, taken from the treasury, to
the workmen for repairing the house, as each had need.

QUESTION 21

"He struck down ten thousand Edomites in the Valley of Salt, etc." [2 Kings 14:7] It is
said of Amaziah, the king of Judah: He struck down ten thousand Edomites in the Valley of
Salt, and took Sela in war, and called its name Joktheel; the Valley of Salt was where
they made salt, either from a spring of brine, as in many places, or by cutting, drying,
and burning, or by boiling salty well waters until they solidified into salt, or by any
other method by which salt is usually made. In that place, Joab is also recorded to have
struck down twelve thousand Edomites. It must also not be overlooked that the old edition,
for the Valley of Salt, placed Gemelach, as if it were the name of a region. Petra,
however, is a noble city of Arabia, in the same land of Edom, which in the Book of Numbers
is called Rekem, and by the Syrians today is still called thus (Num. 31). Joktheel, which
Amaziah as victor gave it as a name, is interpreted as the assembly of God, or the help of
God, acting faithfully so that it would be recorded for perpetual memory, because he took
it either with the assembly of the people of God or with God's help.

QUESTION 22

"He restored the boundaries of Israel from the entrance of Hamath, etc." [2 Kings 14:25]
It is said of Jeroboam, king of Israel: He restored the boundaries of Israel from the
entrance of Hamath to the sea of the Arabah. Hamath, which is now called Epiphania, was
the northern boundary of Israel. However, the sea of the Arabah, which in Hebrew is called
Araba, designates the Dead Sea, which in length extends for 580 stadia to Zoaras of
Arabia, and in width for 150 stadia to the nearby Sodoms.

QUESTION 23

"And each nation made its own gods." [2 Kings 17:29] It is said of those nations brought
into Samaria by the king of Assyria: And each nation made its own gods and placed them in
the high places that the Samaritans had made, each nation in the cities in which they
lived; for the men of Babylon made Socoth Benoth, the men of Cuth made Nergal, and the men
of Hamath made Ashima; moreover, the Avvites made Nibhaz and Tartak; indeed, in the Book
of Places it is read that Benoth and Nergal were cities that the Samaritans who had come
from Babylon built in the region of Judea. Asima also a town, which they who had come from
Hemath built. For Nebaaz and Thartha are cities which the Hevites founded in the same land
of Judea. But it seems, according to the logic of the speech, that the names of the idols
which these peoples had previously worshipped in their own land can also be understood
here. Because it was said: And each nation made its own god, it was added as if to
complete the thought: For the men of Babylon made Socoth Benoth, that is, tabernacles of
Benoth. And better, if I am not mistaken, would the translator do, if he translated Socoth
into tabernacles in Latin, and placed the name of the idol Benoth absolutely; and as is
clearly said in what follows: But those who were from Sepharvaim burned their sons in the
fire to Adrammelech and Anammelech, the gods of Sepharvaim; where it is shown that
Adrammelech and Anammelech were idols of the city of Sepharvaim. Thus it seems consequent
that Nergel of the Cutheans, Asima of the Hemathites, Nebaaz and Thartha were idols of the
Hevites.

QUESTION 24

"Where is the god of Hemath and Arphad? Where is the god of Sepharvaim?" [2 Kings 18:34]
Rabsheh said this among other things with which he blasphemed God, crying out against
Jerusalem: Where is the god of Hemath and Arphad? Where is the god of Sepharvaim, Ana and
Ava? Have they delivered Samaria out of my hand? He showed that the Samaritans served the
gods of all these cities or nations, and that they were not gods but idols, rightly
subverted as those who worshipped vanity deserved. Hemath is a city of Coele-Syria, which
is now called Epiphania, near Emesa, as we previously noted; Arphad is a city of Damascus,
which Jerome also writes was conquered by the king of Assyria (Jeremiah 40). Sepharvaim,
in the plural, means books or letters, is the name of places from which the Assyrians who
were moved settled in Samaria, as we find in the Books of Places. In Isaiah, however, this
term also appears to be a city name, where it is clearly said: Where is the god of the
city of Sepharvaim? (Isaiah 37). Although it is said in the plural, like Thebes or Athens.
For Ana and Ava, the old edition placed the name Aneugava as if it were one city, and
indeed it is written so in Hebrew; but since the syllable u in the middle of the name
signifies a conjunction, it may also be distinguished as Ana and Gava, as Aquila
translated; or Ana and Ava, as our translator rendered.

QUESTION 25

"Do you wish the shadow to go forward ten lines or to go back ten steps, etc.? [2 Kings
20:9] What the prophet Isaiah said to King Hezekiah: Do you wish the shadow to go forward
ten lines, or to go back ten steps? signifies the same thing by the name of steps as by
lines, that is, the division of hours, which we usually mark twelve per day on a sundial;
or, as Jerome says, the steps were constructed by mechanical art, so that the shadow
descending each one would mark the intervals of the hours. It was then the tenth hour of
the day when the prophet spoke to the king: Do you wish, therefore, he said, that the
shadow go forward ten lines, the sun proceeding above the earth through northern regions
to the east, which it was about to do daily in the usual course: or that the shadow go
back ten steps, the face of the sun being turned backward and returning through the
southern region to the east? But the king said, It is easy, he said, for the shadow to
grow by ten lines; I do not wish this to happen, but that it should go back ten steps. For
he saw that it could be a greater miracle if the sun acted contrary to its usual course,
than if it proceeded in the usual manner; although much higher, i.e., lifted above the
earth to the east, as if flying to the morning of the second day without any intervening
night.

For indeed those who live in the island of Thule, which is beyond Britain, or in the
farthest boundaries of the Scythians, see this happen for several days during the whole
summer, because the sun, having set for the rest of the world and placed under the earth,
nonetheless appears above the earth to them the whole night; and it is visibly seen how it
returns from the western part to the eastern lowly, until it is again given back to the
whole world at the common rising, as both the histories of the ancients and the abundant
evidence of our men of this age, who come from those parts, testify. However, those who
inhabit the innermost parts of the south never see the sun return from the western to the
eastern through the meridian regions.

QUESTION 26

"She who dwells in Jerusalem in the second district." [2 Kings 22:14] What is said about
Huldah the prophetess: "She who dwells in Jerusalem in the second district"; what this
means is explained in the book of Chronicles, where it is written about the aforesaid King
Hezekiah: "He also built, with great earnestness, all the wall that had been broken down,
and reared up towers on it, and another wall outside" (2 Chron. 32). Zephaniah mentions
this place, saying: "A voice of crying from the Fish Gate, and a wailing from the Second
Quarter" (Zeph. 1). For which the old edition translated it as a proper name of the place,
in Masena. Masena indeed means Second Quarter. Therefore, what is said about the
prophetess dwelling in the Second, understand it as part of the second wall.

QUESTION 27

"He also defiled Topheth, etc. [2 Kings 23:10] What is said about King Josiah: "He also
defiled Topheth, which is in the Valley of the Son of Hinnom, so that no man might
consecrate his son or his daughter through the fire to Molech"; these places are
frequently mentioned in Scripture, especially in the book of Kings and the prophet
Jeremiah. Now the Valley of Hinnom, or the Valley of the Son of Hinnom, is near the wall
of Jerusalem, toward the east, in which the beautiful grove of Siloam is watered by
springs. But Topheth, or Tophet (both spellings are used), was a place in the same valley,
near the fuller's pool, which is mentioned in Scripture, and near the field of Aceldama,
which is shown to this day on the southern side of Mount Sion. In Topheth, which was a
very pleasant place, altars were set up to sacrifice to demons, and to consecrate their
children to a wicked fire, or to offer burnt offerings, as it is written in the book of
Chronicles about King Ahaz: "He it was who burned incense in the valley of the son of
Hinnom, and burned his children in the fire. Ben-Hinnom indeed means the son of Hinnom.

The Valley of Hinnom is called Gehinnom in Hebrew, from which in the New Testament, the
name Gehenna is applied to the punishment of hell, because just as in the Valley of
Hinnom, those who served idols in it perished, as testified by the prophets, so too will
sinners be punished with eternal damnation for their sins. Therefore, when Jeremiah
relates that the Lord commanded him and said, "Go out to the valley of the son of Hinnom,
which is by the entry of the Pottery Gate"; soon after he says: "And this place shall no
longer be called Topheth, nor the Valley of the Son of Hinnom, but the Valley of
Slaughter: and I will make void the counsel of Judah and Jerusalem in this place, and I
will cause them to fall by the sword" (Jer. 19). Isaiah also most clearly calls Topheth
hell; he, while describing the perpetual destruction of the devil under the name of
Asshur, saying: "For through the voice of the Lord shall Asshur be beaten down, who smote
with a rod. And the passage of the rod is prepared, which the Lord shall cause to rest
upon him" (Isa. 30), forthwith added how and where he should perish, saying: "For Topheth
is ordained of old; yea, for the king it is prepared; it is deep and large. Beautifully he
says "And large," because Topheth means width. His nourishments, it is said, are fire and
much wood; the breath of the Lord, like a stream of sulfur, sets it ablaze.

But Josiah defiled Tophet, either by scattering the bones of the dead there, as it is read
that he did in other places of idols, or by dispersing any other unclean things, so that
the place would appear to all who looked at it as more fitting for abomination than for
delight.

QUESTION 28

"He also removed the horses that the kings of Judah had given, etc. [2 Kings 23:11] What
follows about the same king Josiah, he also removed the horses which the kings of Judah
had given to the sun at the entrance of the temple of the Lord; and shortly after: He
burned the chariots of the sun with fire; this shows that the Jews at all times were
devoted to all kinds of idolatry and superstition, so much so that in adoration of the
sun, which they believed to be a god after the manner of the Gentiles, they attached his
image which they had made to horses and chariots, and this in the courts of the temple of
the Lord. For the Gentiles are accustomed to depict or make an image of the sun in this
way, placing a young boy in a chariot, and attaching horses to him as if rushing towards
the sky. They represent him as a boy because the sun, as if born anew each day with its
rise, never falls into old age through the ages. But that they attribute chariots and
horses to him is believed to have been taken from the miracle of the prophet Elijah, who
was taken to heaven in a fiery chariot with fiery horses, as John, the bishop of
Constantinople, estimates. For that which is called Helios in Greek means the sun (as even
Sedulius shows, when he sang about Elijah's ascent, saying:

How well the fiery path of heaven suits Elijah, who glows rightly even by name. He was
worthy of this aid: for if one letter of the Greek word is changed by accent, it means the
sun. Hearing from the Israelites, reputed to have divine letters, that Elijah was
transported to the heavens by a fiery chariot and fiery horses, or certainly seeing this
depicted among other things on the wall, the Greeks, deceived by the similarity of the
name, believed this to signify the sun's passage through the heavens, and transformed a
divinely performed miracle into a testimony of error, conceived by human folly; the Jews
themselves, imitating them, strove not to be less foolish than the most foolish of the
Gentiles in any matter.

QUESTION 29

"Also the high places that were in Jerusalem, etc. [2 Kings 23:13] What is said shortly
after about the same king: Also the high places that were in Jerusalem, to the right side
of the Mount of Offense, etc., up to, The king defiled and crushed the statues; it is
clear as daylight that Scripture usually names high places as locations set on leafy
hills, in which they sacrificed either to demons or even to the Lord, drawn by the
pleasantness of the locations, contrary to the prohibition of leaving the altar which was
in the temple and offering sacrifices. Whence it is often said in this book about kings
who were less perfectly just: Nevertheless he did not remove the high places. But the
Mount of Offense, he calls the Mount of the idol, because it is customary in Scriptures to
name idols as offense, because either God is offended in them, or they bring offense and
ruin to their worshipers, as is indicated in this very sentence that follows, when it
says: Which Solomon, the king of Israel, had built for Astaroth, the idol of the
Sidonians, and for Chamos, an offense to Moab, and for Melchon, an abomination to the
children of Ammon. Where this also, if I am not mistaken, is clearly shown, which I wish
had not been shown: that evidently Solomon never perfectly repented of the crime of
idolatry he had committed.

For if he had produced fruits worthy of repentance, he would have striven above all to
remove the idols he had built from the holy city; and not, to the scandal of the foolish,
would he have left what he, although once the wisest, had done erroneously, as if done
wisely and rightly. Scripture mentions this above, saying: Then Solomon built a shrine for
Chemosh, the idol of Moab, on the mountain opposite Jerusalem, and for Molech, the idol of
the children of Ammon (1 Kings 11). Nor should it seem contradictory that the mountain
where these idols were made is said to be against Jerusalem, here it is stated to be
placed in Jerusalem; because undoubtedly it was situated so near the city, that it seemed
to belong to it, and also to stain it with the filth gathered there.

QUESTION 30

"And he carried away all Jerusalem, etc. [2 Kings 24:14] Reporting this about
Nebuchadnezzar, who carried away all Jerusalem, and all the leaders, and all the mighty
men of valor, ten thousand captives, Scripture adds, saying: "And all the craftsmen and
smiths. This is what was said above to have been done by the Philistines to the people of
Israel when it was said: "Now no blacksmith could be found in all the land of Israel. For
the Philistines said, "Lest the Hebrews make swords or spears" (1 Samuel 13:19). Just as
then, they took care that the Hebrews, having blacksmiths, might not make arms to resist,
so now the Chaldeans, having destroyed Jerusalem and laid waste the whole land of promise,
make sure that no craftsman, no smith, remains in it, who either could repair the polluted
walls of the city or restore the broken structures; on the contrary, whatever skill they
found among the exterminated people, they transferred entirely to Babylon; so that it
might either be useless or serve the interests of that city. Because this most lamentable
history is so much in line with the negligence of our times, I do not think its allegory
should be kept silent. It is known that Jerusalem and the land of Israel represent the
city of Christ, that is, the holy Church; but Babylon and the Chaldeans or the Philistines
signify the city of the devil, that is, all the multitude of either wicked men or angels.

And Israel serves the Philistines or Chaldeans, when any of the faithful, nominally
existing in the Church, but otherwise deceived by unclean spirits or men, submit their
minds to greed, luxury, or any other sin. Nebuchadnezzar carries away Israel and all the
leaders, the mighty men of valor, ten thousand captives, when either the teachers of the
people, those who seemed to serve the Lord with an invincible spirit and to faithfully
observe the Decalogue in love of God and neighbor, either suddenly, overcome by the
temptations of the world or adversities, or defile themselves with greater crimes, or
certainly, by deviating into heresy, incur the mark of open apostasy. But the weapons with
which, resisting the devil, we defend the freedom given to us by God, what else are they
but the words of the Scriptures? In which, by the examples of the Lord Himself and His
saints, we learn more clearly than daylight how the wars against vices ought to be
overcome. But the Philistines deprive the sons of Israel of armor smiths, just as
malicious spirits obstruct the souls of the faithful from the meditation of sacred reading
by inserting secular affairs, so that they neither gain confidence from this exercise in
resistance for themselves, nor approach others, possibly those who cannot read, by
exhorting or correcting them to resist vices. They take away the weapons smiths when they
oppress those knowledgeable in the sacred words with such crimes that they are utterly
ashamed to speak the good they have learned.

They transfer every artisan and engraver to Babylon from Jerusalem, when they turn those
who used to benefit many by various works of virtue and to fortify the city of God against
the incursions of temptations away from their purpose; and compel them to use the talent,
which should have been devoted to the protection of the holy Church, instead to serve the
will of the king of vices. However, if we wish to understand "engraver" here not as the
maker of doors or walls, but rather of gold and gems, it certainly refers to the same
spiritual exposition. It is indeed said of wisdom that it is gold and a multitude of gems
(Prov. 20); and therefore, we can aptly understand the engravers of these as the teachers,
who, as long as they live and teach rightly, devote their art to the adornment of the holy
city. But if they happen to err, what else but that they are taken captive by the Chaldean
people and transferred to Babylon? And since to transfer the artisan and the engraver from
Jerusalem to Babylon is to bury the talent of the word received from heaven in the earth,
that is, to convert spiritual knowledge to the works of sins. I beg you, reader, if I have
said anything pleasing to you in these little explanations, refer it to the praise of the
God who gives.

But if otherwise, may you grant forgiveness to my ignorance or presumption, so that you
yourself, with all whom you can, apply to frequent meditation, continuous observance,
fitting preaching of divine Scriptures; and let us strive with communal effort, so that we
may be found faithful traders of the Lord's money, artisans and engravers of spiritual
gems or walls, defenders of the holy city, and artificers of heavenly weapons; that on His
return from the wedding, the supreme Householder may deign to say to us: "Because you have
been faithful over a few things, I will set you over many; enter into the joy of your
Lord" (Matt. 25). Amen.


SOURCES AND CREDITS
===================

Where each text comes from, and the licence under which it may be reused.

COMMENTARY ON GENESIS English: a modern English version prepared for SermonIndex with the
help of artificial intelligence, working from the Latin text printed in Migne’s Patrologia
Latina, volume 91 (Hexaemeron), and released under CC BY-SA 4.0. SermonIndex has divided
the text into chapters and short sections and marked the Bible verse at the head of each
section where the Latin gives one. Licence: CC BY-SA 4.0.

ON THE TABERNACLE AND THE PRIESTLY GARMENTS English: a modern English version prepared for
SermonIndex with the help of artificial intelligence, working from the Latin text printed
in Migne’s Patrologia Latina, volume 91 (De tabernaculo et vestibus sacerdotum), and
released under CC BY-SA 4.0. SermonIndex has divided the text into chapters and short
sections and marked the Bible verse at the head of each section where the Latin gives one.
Licence: CC BY-SA 4.0.

ON THE TEMPLE OF SOLOMON English: a modern English version prepared for SermonIndex with
the help of artificial intelligence, working from the Latin text printed in Migne’s
Patrologia Latina, volume 91 (De templo Salomonis), and released under CC BY-SA 4.0.
SermonIndex has divided the text into chapters and short sections and marked the Bible
verse at the head of each section where the Latin gives one. Licence: CC BY-SA 4.0.

THIRTY QUESTIONS ON THE BOOK OF KINGS English: a modern English version prepared for
SermonIndex with the help of artificial intelligence, working from the Latin text printed
in Migne’s Patrologia Latina, volume 91 (Quaestiones in libros Regum), and released under
CC BY-SA 4.0. SermonIndex has divided the text into chapters and short sections and marked
the Bible verse at the head of each section where the Latin gives one. Licence: CC BY-SA
4.0.