Bede

What else can the lilies mean but the glory of the heavenly homeland and the beauty of immortality fragrant with the flowers of paradise? What else can the four cubits mean but the word of the gospel, which promises us entry into eternal happiness and shows us the road by which we may reach it? Therefore, when holy teachers show us the promised threshold of the heavenly kingdom in the four books of the holy gospel, it is as if the tops of the pillars display the lily work of four cubits that is on them. Taking this text literally, it should be noted that when the lily work on the capitals is recorded as having been of four cubits and the words “in height” or “in width” are not added, it is, of course, left to the reader’s judgment whether this ought to be understood as referring to height or to width. It is agreed beyond the slightest doubt that a pillar that a rope of twelve cubits spanned would be four cubits thick. For the circumference of every circle is three times the length of its diameter. Finally because the bronze sea was ten cubits in diameter, as we read in what follows, it was thirty cubits in circumference. But because the lily work is said to have been four cubits, whether this means in width or height, at all events, the meaning of the figure is clear, because it is only through the gospel that the voice most ardently longed for has sounded: “Do penance, for the kingdom of heaven is at hand.”

We have said that the pomegranates were a type of either the whole church or of each individual believer, but the number one hundred that was originally applied to the right hand was sometimes apt to be used as a figure of eternal beatitude. There were twice this number of pomegranates around the second capital to suggest mystically that the people of both Testaments who were to be unified in Christ were to be brought in to receive the crown of eternal life. In keeping with this figure are the words 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, as it were, two hundred cubits, dragging the net with the fish.” For the disciples indeed drag the net full of large fish for two hundred cubits to the Lord who is already on the shore showing the effects of his resurrection when holy preachers entrust the word of faith to both Jews and Gentiles and drag the elect of both peoples from the waves of this present world and lead them to the glory of the peace and immortality to come. The circumference, therefore, of the second capital has two rows of pomegranates when the sublimity of the heavenly kingdom assembles the elect of both peoples in one citadel of peace.

“He also made a molten sea of ten cubits from brim to brim, completely round.” This molten sea was made as a figure of the laver of salvation in which we are cleansed for the remission of our sins. For priests were washed in it, as the Chronicles assure us; but it is agreed that all the elect are called priests in a typological sense in the Scriptures since they are members of the high priest Jesus Christ. And rightly has Scripture given the name of sea to this vessel, in memory, that is, of the Red Sea in which once, through the destruction of the Egyptians and the deliverance of the people of God, the form of baptism was anticipated, as the apostle explains when he says, “that our fathers were all under the cloud and all passed through the sea, and all in Moses were baptized in the cloud and in the sea.” Now the sacrament of baptism both requires of us purity of life and promises us the glory of eternal life in the world to come, both of which things are denoted in this bronze sea in one sentence where it is said to be ten cubits from brim to brim. For by the Ten Commandments in the law the Lord expressed all that we must do. Likewise by the denarius he indicated the reward of good deeds when he foretold that it was to be given to those working in the vineyard. The reason why the sea was ten cubits from brim to brim was that the whole choir of the faithful from the first one baptized in the name of Jesus Christ to the last to believe and be baptized at the end of the world must enter on one and the same way of truth and hope for a common crown of righteousness from the Lord. It was completely circular in order to signify that the whole universe all the way around was to be cleansed in the laver of life from the filth of its sins.In this regard the remark is well made that “its height was five cubits,” because, of course, whatever fault we have committed with the sense of sight or hearing or smell or taste or touch, all this the grace of God washes away from us through the ablution of the life-giving font. But the remission of past sins is not enough if one does not thereafter devote oneself to good works; otherwise, if the devil, after leaving a person, sees such a one to be lacking in good actions, he comes back in greater numbers and makes “the last state of that person worse than the first.”
Hence it is fittingly added, “And a line of thirty cubits compassed it all the way around.” For by the line can fittingly be meant the discipline of the heavenly precepts with which we are restrained from the indulgence of our passions since Scripture says that “a threefold cord is not easily broken.” [This is] because, of course, the observance of the commandments of God, which is established in the hearts of the elect by faith, hope and the love of an eternal reward, cannot be frustrated by any obstacle of temporal things. And the line encircles the sea when by works of piety we strive to enhance the sacrament of baptism that we have received. Now this line is aptly said to be three cubits long. For five times six make thirty. By the number six in which the Lord both made humankind when it did not exist and remade it when it had perished, our good actions are also rightly represented, and six is multiplied by five to make thirty, when we humbly subject all our bodily senses to divine things. However, there is also another sense in which we can quite appropriately take this number thirty as applying mystically to the sea. For three tens make thirty. And after the flood, from the issue of Noah’s three sons, the human race filled the whole expanse of the universe; for the tribe of Shem occupied Asia, Ham’s descendants occupied Africa, and the progeny of Japheth occupied Europe and the islands of the sea. And because, together with the performance of good works and the hope of heavenly rewards, the sacrament of baptism was to be administered to all the nations, it was fitting that a line of thirty cubits should encircle the sea, in which the water of baptism was prefigured. But it must also be said that the Lord at the age of thirty years came to the Jordan to be baptized by John. For since by his baptism that he received at the age of thirty he consecrated for us the water of the laver of salvation, it is right that a line should encircle the sea, which is a figure of our baptism, so that, by the gift of him who underwent baptism without sin, it might be signified that baptism was specifically given to all of us who believe in him for the remission of our sins.

“And a carved work under its brim surrounded it, encircling the sea for ten cubits. There were two rows cast of chamfered sculptures.” Since it has been said above that a line of thirty cubits encircled the sea and it is now added that this carved work under the brim went around it for ten cubits, it is obvious from both accounts that the vessel was bent backwards and spread out like a bowl, because from a circumference of thirty cubits, which it measured at the brim, it narrowed to ten cubits. The chamfered sculpture is one that represents some historical events. Hence also the chamfered sculptures surrounding the sea rightly denote examples of former times that we must judiciously ponder to see by what works the saints have pleased God from the beginning and with what obstinacy the reprobate persisted in crimes and with what wickedness they perished because of their crimes; how in the beginning of the nascent world Cain was condemned for the malice of envy and Abel crowned for the merit of his uprightness; how Lamech was cursed for his adultery and murder and Enoch brought back to paradise for the grace of his piety; how after the flood Ham was detested by his father for his lack of filial piety and the peoples of Shem and Japheth were granted a perpetual blessing for their reverential obedience; how Abraham was made the heir of the divine promise in recognition of his faith while the numerous other nations were left in their ancestral unbelief; how when the Lord came in the flesh, Judea was rejected for the offense of unbelief and the Gentiles brought back to salvation by the grace of faith, and other things of the kind in both Testaments, which, when judiciously and devoutly contemplated, are of great profit to all earnest-minded people. And that perhaps is the reason why two orders of chamfered sculptures were made in the bronze sea, namely, that those who were immersed in the font of baptism may listen carefully to the stories of both Testaments; and the reason why they were ten cubits in circumference was that they might strive to imitate whomsoever they perceived in these stories to have been committed to carrying out the heavenly commands and totally rapt in the pursuit of heavenly rewards.

For by the brim of a cup is expressed the taste of the Lord’s passion, and by the leaf of a crisped lily the glory of his resurrection is openly revealed. For that the chalice of his passion is indicated in the cup is attested by the Lord, who on approaching his passion prayed to his Father, saying, “Father, if you are willing, remove this chalice from me”; but the lily, which, in addition to the grace of a most pleasant fragrance, displayed a white color on the outside and a golden color on the inside, appositely suggests the glory of the resurrection of him who showed the disciples the immortality of his body externally and at the same time taught that there was within him a soul shining with divine light. One can also fittingly take the crisped lily as the “mediator of God and humankind” himself crowned with glory and honor on account of the suffering of his death, who prior to his passion was still, as it were, a closed lily and shone forth as an illustrious human being by reason of his signs and wonders, but after his resurrection and ascension showed himself to the citizens of the heavenly homeland a crisped lily because he showed forth in his assumed humanity the power of the divine glory that he had with the Father before the world was.

However, that each of the bases was four cubits long and four cubits high is easy to understand. For the length refers to the patience of long endurance, the width to the expansiveness of love, the height to the hope of heavenly reward. Moreover, there are four principal virtues on which the rest of the structure of the virtues depends, namely, prudence, fortitude, temperance and justice, and the reason why the length and width of the bases was four cubits was that holy preachers, whether they endure outwardly the adversities of the world, the lengthy exile and present labors, or expand their heart in the love of their Creator and of their neighbors with inward joy, always pay attention to the virtues, that is, by prudently distinguishing between good things and evil, courageously bearing adversity, restraining their heart from its desire of pleasures and maintaining uprightness in their manner of acting. But the height of the bases is three cubits when, through the exercise of the virtues that they practice by the endurance of evils and the love of what is good, they strive with sustained resolve to attain the vision of the holy Trinity.

Hence the surface of the bases was not level at any point, but whichever side one turned, it was carved with mystical figures because the minds of the saints, indeed their whole way of life, displays the charm of the virtues in everything, and not an empty or idle hour passes them by that they fail to have time for good works or words or, at all events, thoughts. They have little crowns carved on them when they yearn with untiring longing for entry into eternal life; they have ledges when, amid their longing for the life of heaven that is above, they never undo the bonds of fraternal intercourse that is at hand; they have lions between the little crowns and ledges when they so raise their minds to hope for heavenly things and so open them out to the love of their neighbor that they do not shirk the zealous exercise of stern denunciation on any sinners entrusted to their charge. In addition to lions, they have oxen when they employ even the invective of correction in a spirit of meekness, when, in the heat of rebuking, they never cease to have the cloven hoof of prudent action and word or to roll the words of divine reading around in the mouth as if ruminating on them. Finally, blessed Stephen, the one who was the pillar of excellence of the Lord’s temple, seemed to show the fierce teeth and claws of a 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?” and so forth; but in saying this he showed how much of the compassion of bovine meekness he nurtured in his heart within, when, for these same persecutors raging to kill him, he knelt and said, “Lord, lay not this sin to their charge.” But because we can have neither hope of things eternal in heaven, nor love of neighbor on earth, nor the fervor of trenchant zeal nor the gentleness of compassionate restraint, without knowledge of the holy Scriptures, it is aptly remarked that after crown and ledges, after lions and oxen, cherubim too were carved. For it is generally accepted that cherubim are a type of sacred scripture, whether because the two cherubim on the propitiatory of the ark were fashioned as a figure of the two Testaments that sing in harmony of Christ or because the name itself means “much knowledge.”

The four wheels are the four books of the Gospels, which are very aptly compared with wheels because, just as the wheel’s whirling motion can travel with the greatest rapidity wherever it is steered, so with the Lord’s help through the instrumentality of the apostles the word of the gospel filled all the regions of the world in a short space; as the wheel raises from the earth the chariot laid on it, and when raised carries it where the driver steers it, so the preaching of the gospel lifts up the minds of the elect from earthly cravings to heavenly desires and, having lifted them up, guides them to progress in good works or to the ministry of preaching, in whichever direction the helping grace of the Spirit wills. For since, in the text that follows, it says that “they were the kind of wheels usually designed for a chariot,” and moreover, we read of the saints, “The chariot of God is attended by ten thousands; thousands of them that rejoice,” why, then, is it that the wheels of the bases are compared with the wheels of chariots, unless it is that one and the same word of the gospel makes some of those whom it teaches chariots of God and others pillars of God’s temple?

“And the sea he set on the right side of the temple facing the east southwards.” And this was placed in the same court to the east. His words, “on the right side of the temple,” he repeats when he says “southwards.” For those who entered the court from the east had first to turn southwards, where the sea stood in the very corner ready for the priests to wash; then, as they proceeded inside, they were met by lavers placed on either side for washing the victims; inside these was a bronze dais five cubits long and five cubits wide and three cubits high, on which Solomon stood when dedicating the temple; then as they proceeded further they came to the altar of burnt offering facing the south side of the court, then the temple porticoes or vestibule in which were bronze pillars around the door of the temple. Therefore, the fact that he placed the sea at the right side of the temple signifies that it is through the bath of baptism we must reach the kingdom of heaven, which is properly represented by the term “right hand.” For “he who believes and is baptized shall be saved.” For where right as well as left hand are taken in the positive sense, they indicate either Judea and the Gentiles, as we have said above in the explanation of the bases, or the present and future life of the church, or the happy and sad things of the world, or something of the sort, but where the right hand by itself is used in the positive sense, it more frequently stands for eternal joys. But the fact that he made the sea face eastwards has virtually the same significance, namely, that the splendor of eternal glory is revealed to us through the bath of the holy font; the fact that it was at the south side of the court signifies that the faithful are apt to be kindled into a blazing fire of genuine love through the reception of the Holy Spirit, for in the Scriptures the heat of the noonday sun customarily meant the ardor of love and the light of the Holy Spirit, through whom this love is poured forth in the hearts of the elect.

For just as the tables are rightly used as a type of holy Scripture because they both minister righteousness to those hungering for the bread of the word and bear the vessels of the heavenly ministry, that is, they propose for our imitation the actions of the righteous, so also by these lampstands the words of God are symbolized, that is, because they give the light of wisdom to the erring. That is why the psalmist says, “A lamp to my feet,” and so forth; that, too, is why Solomon says, “Because the commandment is a lamp, and the law a light.” Moreover, the reason why five lampstands were placed on the right and five on the left is quite easy to see from our discussion of the tables. But when he said five on the right and five on the left, he added fittingly: “over against the oracle.” For the oracle, where the ark was, as has often been said, stands for the way to the heavenly homeland: “where Christ is seated at the right hand of God,” privy, that is, to his Father’s secrets. And the temple lampstands of gold were placed opposite the oracle because the words of God always have in view the abode of the heavenly city that they may instill into our hearts the knowledge and desire of it and inflame those who take their fleshy origin from the earth to long for and to merit a place of everlasting abode in heaven.

If the doors of the inner house of the Holy of Holies are the ministries of angels that unlock the entrance to celestial life for us when we have left the body, and [if] the doors of the house of the temple are the holy teachers and priests who throw open to us the first thresholds of the present church by teaching, baptizing and communicating to us the mysteries of the Lord’s body and blood, what are the hinges of both doors? They are the minds and hearts of these angels or saints by which they cleave fixedly to the contemplation and love of their Creator so that those who never turn their gaze from the will of him whom they serve may thereby properly fulfill the ministry entrusted to them. For the gates are opened and closed at the appropriate time, but at no time do they leave their hinges, because both angels and holy people, whether they receive the faithful and the elect in this life of faith or in the other life of vision, keep their minds ever firmly rooted in love. These hinges are well said to have been made of gold for this reason, namely, either because of the merit of their own glory or because of the love they have for God.

Silver applies to the clarity of eloquence, gold to the brilliance of wisdom and vessels generally to rational creatures; and David, Solomon’s father, sanctifies the silver when God the Father strengthens speakers with the grace of the Holy Spirit to speak the word of the gospel; he sanctifies the gold when he enlightens those endowed with natural ability by filling them with his Spirit in order to contemplate the wonders in his law; he sanctifies the vessels too when, having bestowed the grace of this Spirit on all the church’s children in general that they may love the gifts of eternal salvation, he inflames them with a desire for them. This silver, this gold, these consecrated vessels Solomon brings into the temple, when, after the universal judgment is over, our Lord brings into the joy of his heavenly kingdom all the elect. These are the company both of teachers and the rest of the faithful, and he lays up the various kinds of vessels, silver or gold, in the treasuries of the Lord’s house when he hides in the covert of his countenance away from the bustle of human beings those who have merited to enjoy the abundance of his sweetness. It is fitting that the treasuries in which the vessels of election should be hidden are many, whereas the house of the Lord in which these treasuries are is one; for on the one hand, the church in which all the elect are contained is one, however much they may differ in merits, and on the other hand, the heavenly homeland promised to all the elect is one and not of different kinds, even though, just as “star differs from star in glory, so also is the resurrection of the dead.” Both of these things the Lord, the very judge and distributor of rewards, has shown in one sentence when he says, “In my Father’s house there are many mansions.” The reason why Solomon made one house of the Lord but furnished it with many treasuries to accommodate the vessels of various kinds, though it was sanctified with only one blessing, was that there is one house of the Father not made with hands that will last eternally in heaven but many mansions in it to receive all who fear him.

"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.

"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.

But we should note this too: having explained the dedication and subsequent festival, Scripture concludes, “And Solomon dismissed the people, who blessed the king and set out for their own dwellings joyfully and glad of heart for all the goodness the Lord had done for David his servant and for his people Israel.” When he has brought to completion the gift of resurrection, our Lord dismisses his elect joyfully to their eternal dwelling places. Surely he does not move them further away from his presence but lets them pass into the dwelling place of the heavenly fatherland after the division at the final judgment (which, according to the saying of the apostle, we know will take place in the air), so that each may receive his promised seat in the kingdom in proportion to his deserts. What is said here, that the people set out for their own dwellings, refers to the setting-out of which our Lord speaks in the Gospel: “In my Father’s house are many mansions.” And it is well said that the people set out for their own dwellings while blessing the king, because this is the single supremely tranquil and joyful action of the heavenly citizens, singing hymns of thanksgiving to their Maker. Thus is it written, “Happy are they who dwell in your house; they will praise you forever.” Thus the same prophet [David] has filled the final seven psalms with the sweetness of the divine praises; moreover, in the eighth psalm before the end of the psalter, he commemorates by blessing the Lord for his victory in the fight in which he killed the giant [Goliath]. In this he clearly indicates that all who triumph in their contests against the malignant enemy here below will sing the praises of their Maker and Helper there, where they will have true rest. “They blessed the king and set out for their own dwellings joyfully and glad of heart for all the goodness the Lord had done for David his servant and for his people Israel.” The just do indeed go into the dwellings of the heavenly mansions joyfully because of the goodness they have received from the Lord. Although the labors of this age are burdensome and prolonged, whatever ends in eternal blessedness seems short-lived and trifling. Hence each one of us, dearly loved, must press on with his devout actions by exerting himself to the extent of his ability by encouraging, entreating and rebuking in the building up of the house of God, lest, if the heavenly King catches sight of anyone slothful now in the work [of building] his temple, he may make him an outcast from his great solemn celebration at the time of the dedication.