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.