Bede

In the first year of Cyrus, king of Persia, etc. Ancient histories, which likewise agree with the writings of the prophet Daniel, recount that Cyrus, king of Persia, with the assistance of Darius, king of the Medes, destroyed the empire of the Babylonians, killing their last king Balthasar, and devastating and destroying the city itself. Cyrus, knowing that the kingdom had been given to him by the God of Israel, immediately after he conquered the kingdom that had oppressed and enslaved the people of Israel, granted the people the ability to return to their homeland and to rebuild the house of their God, which had been burnt down in that place. He proclaimed this decree of liberation not only verbally to those present but also sent letters to those far-off throughout his provinces, declaring publicly that the God of Israel is the true Lord and God of heaven and the author of all kingdoms. All these events were openly predicted by the holy prophets, and Jeremiah foretold the number of years they would serve in Babylon and when they would be called back to their homeland. Isaiah even revealed the name of King Cyrus, through whom the liberation from servitude and the permission to restore the temple would occur, without any prophetic enigmas. Thus, Jeremiah says: "Thus says the Lord of hosts, the God of Israel, to all the captives whom I have sent from Jerusalem to Babylon: Build houses and dwell in them, etc." And later: "When seventy years are completed in Babylon, I will visit you and fulfill my good word toward you and bring you back to this place" (Jer. 25, 29). Moreover, Isaiah says: "Thus says the Lord, your Redeemer, and the one who formed you from the womb: I am the Lord who makes all things." And shortly after: "Who says to the deep: Be dry! and I will dry up your rivers. Who says to Cyrus: He is my shepherd, and he will fulfill all my pleasure. Who speaks to Jerusalem: You shall be built, and to the temple: Your foundation shall be laid" (Isa. 44). "Thus says the Lord to His anointed, to Cyrus, whose right hand I have held, to subdue nations before him, and to loose the armor of kings, to open before him the double doors, so that the gates will not be shut. I will go before you and make the crooked places straight; I will break in pieces the gates of bronze and cut the bars of iron. I will give you the treasures of darkness and the hidden riches of secret places, that you may know that I, the Lord, who call you by your name, am the God of Israel. For Jacob My servant's sake, and Israel My elect, I have even called you by your name: I have named you, though you have not known Me. I am the Lord, and there is no other; there is no God besides Me. I will gird you, though you have not known Me" (Isa. 45). From Isaiah's prophecy, it is believed that King Cyrus greatly loved the children of Israel, released them from captivity, and commanded the rebuilding of the Lord's temple because he had heard their prophets speak by the Spirit of God of his kingdom and the destruction of Babylon. The very manner of the conquest by which Babylon began to be overthrown was explicitly expressed by the same prophets; Isaiah said: "Who says to the deep: Be dry! and I will dry up your rivers." And Jeremiah added: "The broad walls of Babylon shall be utterly broken, and her high gates shall be burned with fire." Histories narrate that, by diverting and drying up the Euphrates river that flowed through the middle of Babylon, the enemy entered the city through its dried-up channels. These few points have been mentioned about history. Yet, according to mystical meanings, King Cyrus is a type of the Lord and Savior both in name and deed, which we state not from our conjecture but from the very clear words of Isaiah, where Isaiah says in the person of the Lord: "I have likened you, and you have not known Me" (Isa. 45). God likened him to His Son, although he did not recognize God who likened him; first, in that he dignified him by calling him His anointed; secondly, in designating him Cyrus, meaning 'heir,' long before he was born; for the name fittingly applies to Him to whom the same God the Father said: "Ask of Me, and I will give You the nations for Your inheritance" (Ps. 2). The Apostle says: "He appointed Him heir of all things, through whom also He made the worlds" (Heb. 1). And even while He appeared in the flesh, the enemies who persecuted Him said: "This is the heir. Come, let us kill Him, and seize His inheritance" (Matt. 21; Mark 12). But also because God the Father subjected nations before the face of Cyrus, turned the back of kings, broke the gates of bronze, and shattered the bars of iron, that is, of Babylon and other cities taken by him, these treasures of hidden riches and secrets of various unknown provinces likened him to our Lord and Savior, who subjoined not only all gentile nations but even the very rulers and authors of secular wisdom to His dominion through the preaching of the apostles across the world; who overthrew the gates of Hell to bring His elect, taken thence, into the liberty of the heavenly homeland; who destroyed the errors of the nations and by the mouths of humble apostles overturned doctrines fortified by human reasoning, so that, having corrected them, He might reveal the light of His faith and truth, in which are hidden all treasures of wisdom and knowledge. These treasures our Lord eternally possessed in the nature of His Divinity from the Father, but in assumed humanity, He received them in time, from the moment He began to be man. So He likened Cyrus to His only begotten Son, our God and Lord Jesus Christ, for just as he, by destroying the Chaldean empire, liberated God's people, sent them back to their homeland, and ordered the rebuilding of the temple in Jerusalem, manifesting this in letters to fulfill the words of Jeremiah, who predicted this would happen. Thus, the Mediator between God and men, by destroying the kingdom of the devil throughout the world, rescues His dispersed elect from tyranny and gathers them into His Church, justifying them by faith in the present and hastening them toward the vision of perpetual peace in the future, for Jerusalem is called the vision of peace. He also causes the restoration of the temple that had been set on fire, bringing back those who had lost faith through the snares of the ancient enemy to salvation, making them worthy of His habitation. Moreover, He sent the holy Scriptures into the whole world, by which he preached the faith in His name and the hope of salvation to all who belong to His kingdom, that is, to all the elect. Not only Jeremiah but all the prophets, in common sense, foretold this. As He Himself said to His disciples: "It is necessary that all things written in the Law of Moses, the Prophets, and the Psalms concerning Me be fulfilled" (Luke 24). The Lord also stirred up the spirit of Cyrus, king of Persia, so that, recognizing the power and providence of the God of Israel, he would do what Scripture narrates of him. And the Lord says in the Gospel to the Jews: "When you have lifted up the Son of Man, then you will know that I am He, and that I do nothing of Myself; but as My Father taught Me, I speak these things" (John 8). When Cyrus in his written declaration says: "The Lord God of heaven has given me all the kingdoms of the earth," he rightly confesses the God of Israel to be the Lord God of heaven, who also has control of all the kingdoms of the earth and can give them to whomever He wills. Yet it seems less true that he declares all the kingdoms of the earth were given to him unless it is understood that at the time he wrote this, no adversary of his reign existed; or that, having conquered, destroyed, and emptied the ancient and strong empire of the Chaldeans, he believed none could resist his kingdom in the whole world. This statement, however, truly applies to His majesty who said: "All authority has been given to Me in heaven and on earth" (Matt. 28). The same Scripture of Cyrus follows:

Who among you of all His people, let his God be with him, etc. Great is the faith of the king in these words, great shines his piety. Faith indeed, that he understood the people of Israel to be the people of God above all other nations. Piety, that he allowed all who wished without exception to return to their country as free men. Faith, that he confessed that the same Lord God both dwells in heaven and is in Jerusalem and can go up with each of those returning from Babylon to Jerusalem. Is it not clearer than light that he believed this one to be not corporeal and confined to one place, but a Spirit present everywhere? He confessed that he has a place in Jerusalem and in the temple such that he did not doubt that He presides in the kingdom of heaven; he believed so much that He reigns in the heavens, while nonetheless He is with His faithful on earth and directs their minds and hands to do what is salutary. Moreover, all the words of this Scripture exude a spiritual sense. For whom is it not easily evident that only those with whom God is, from the confusion of sins, to the works of virtues, as if from Babylonian captivity, can pass to Jerusalem to freedom? Because without Him we can do nothing (John XV). Who does not see rightly that ascension is named in the same sentence? Because surely all who sin, and who serve the cares of this world, are in the lowest place. But those who desire to please God must necessarily lift their minds to higher things, yearn for heavenly things, surpass all the pomp and enticements of the world with the love of eternal things. Jerusalem is also mentioned to be in Judah, that is in confession, so that we who deserved to be captivated by Chaldeans through forgetfulness of God, who are interpreted as demons, that is, by malignant spirits, may return through confession of divine piety to the vision of free peace and light; and there we build a house for the Lord God of Israel, that is in the unity of catholic peace, confessing either our iniquity or divine mercy and grace. Let us prepare our hearts in which the Lord Himself may deign to dwell graciously and illuminate with His presence. And let us also care to kindle the hearts of our neighbors to praise their Creator and perform works of piety. For in both ways we build a house for the Lord, either by exercising ourselves in works of justice or by encouraging those whom we can to follow the path of justice, both by examples and words. The rest of the writing of King Cyrus follows:

And all the rest, wherever they live, should help him, etc. The distinction of words is to be noted, because to all those released from the injury of captivity, the king gave the permission that whoever wished to go up and build the temple of the Lord might go up with the leader. However, he did not command everyone to go up there. For if there were any from the same people of God, who preferred to enjoy the liberty given more than others in the various places, he commanded them to assist those who were ascending from their own places, providing them with money or livestock for the necessity of such a long journey. He also desired them to give and present other gifts, which, upon arriving there, they should offer in the temple of the Lord as a memorial for those who remained. Therefore, all were freed from the Babylonian captivity. All were devoted to acts of piety; but the more perfect went up to build the temple of the Lord, while the rest helped those who ascended. For although all the chosen, having been delivered from the power of darkness, pertain to the liberty of the glory of the sons of God, and all rejoice to be numbered among the society of the holy city, that is, the Church; yet it is not the task of all, but only of the more perfect, to labor in building the same Church also by preaching to others. Hence, such as these, before other believers, are deemed worthy of double honor by the Apostle (1 Tim. V); just as the angel said to Daniel, "Those who are wise will shine like the brightness of the firmament; and those who instruct many to righteousness, like the stars forever and ever" (Dan. XII). And certainly, the more these instructors of many teach their helpers to seek and love heavenly things, the less they themselves care for acquiring or possessing earthly things, and indeed, very often, whatever temporal things they have acquired, they leave all for the hope of eternal things. Therefore, it is necessary for their poverty to be supported by the generosity of the wealthier, who cannot preach, so that even the rich may be partners in the same preaching. On their behalf, John says to Gaius: "For they went forth for the sake of the Name, accepting nothing from the Gentiles" (John III). Therefore, we ought to support people like these, so that we may become co-workers for the truth. Consequently, it is now said that those who were going up to build the house of the Lord should be aided by the generosity of money from their friends wherever they lived, that is, whether in Chaldea or other places to which they had fled in fear of the Chaldeans: except, he says, that whatever they voluntarily offer to the temple of God, which is in Jerusalem; for it is fitting for those who abound in temporal riches not only to supply the necessary things to the poor of Christ from these, but also to freely perform good works themselves, so that by the merit of these, as if by spontaneous offering, they also may earn a share in the temple of God, which is the Church. Let this brief mention of the writing of King Cyrus suffice. Nor will anyone doubt that his words overflow with spiritual sacraments since it is foretold that God raised his Spirit so that he might understand these things to be written and commanded; since, as the prophet Ezra admonished, he commanded these things to the people to fulfill the words of the prophets. For how could it be that a king, inspired by divine instinct, would not be able to write about heavenly mysteries, who is proven to have known, confessed, and loved the true glory of God’s house and to have restored it? When the very governor, a treacherous man, enemy, and murderer of our Redeemer, wrote the greatest sacrament of true faith, to set over His cross: “This is Jesus the Nazarene, King of the Jews.” In the intention of this title, he remained so fixed that he could not be persuaded by the Jews to alter it, although they asked persistently. He also wrote it in Hebrew, Greek, and Latin in the grace of a certain mystery for us; because surely all divine law, which the Hebrews had, all worldly wisdom in which the Greeks boasted, and all earthly kingdom, in which the Romans then preeminent, attest that Christ is the King, the Lord of all the holy and confessing ones. If, therefore, the writing of a prince hostile to God is so full of significant sacraments, how much more could a king, a lover and doer of divine worship, inspired or raised by the Lord, as the prophet says, both declare and spread in writing the mysteries of the Lord? The subsequent text of holy Scripture shows what effect his edicts and writings had.

And the leaders of the fathers of Judah and Benjamin rose up, etc. Cyrus indeed, having proclaimed his voice, and having sent letters throughout his kingdom, permitted, nay commanded, from the whole people of Israel, which consisted of twelve tribes, those with whom God was, to go up to Jerusalem to build the house of the Lord. Nevertheless, of the entire people, only the tribes of Judah and Benjamin, and the priestly and Levitical tribe, to whom Jerusalem itself and the temple of the Lord previously belonged, wanted to ascend. For the other ten tribes had long since under King Jeroboam been alienated from the temple of the Lord and the worship of piety, and for the merit of such a great transgression had been taken captive by the kings of Assyria, and deported beyond the mountains of the Medes, and are not said to have ever been collectively returned to their homeland. Moreover, the two tribes of Judah and Benjamin, who held Jerusalem and the surrounding regions of Judah, together with the priests and Levites to whom the ministry of the temple belonged, although they had imitated the sins of the ten tribes, never abandoned the habitation of the city of Jerusalem and the ceremonies of the temple. Hence they were the last to be captured by the Chaldeans and the first, under Persian rule, to be permitted to return home; and rightly so, because our Lord arose from the tribe of Judah, and his mother Mary was also connected by consanguinity to the tribe of Levi. Hence Elizabeth, the wife of the priest Zechariah, is called her cousin by the angel (Luke 1). The tribe of Benjamin also joined them in devout faith, particularly because the city of Jerusalem was within its lot, and therefore it deserved to share in the mercy granted to them. It is beautifully said that the leaders of the fathers from the aforementioned tribes rose to go up to build the temple of the Lord. For it is the duty of the leaders and fathers, that is, of the teachers, by work and doctrine of preaching, to take on the laborious task of exhorting, reproving, correcting, and striving in the pursuit of good works, to build the mind of the erring. They are said to rise well to go up to Jerusalem, because they seem to lie down with a weak and inert mind who shirk the care of their own or their brother's salvation. But they rise when they hear the king's edict, and indeed, the Lord stirring their spirit, so they ascend to build the house of the Lord when, admonished by the words of the holy Scriptures, and kindled by the grace of their Creator, they shake off the sloth of their previous negligence; and having taken up the intention of a better way of life, by daily advancements in good works, like certain steps of ascent, they strive to reach the highest virtues, which are in the vision of eternal peace. In these steps, the first are those who restrain their own life from vices by living well. The second are those who, by well teaching, convert their neighbors from their errors or negligences. The highest are those who, after good works and teaching, await the joys of perpetual reward. But that those who thus ascended to build the house of the Lord were helped by all who were around them with silver and gold, substance and cattle; we have briefly previously discussed how it is mystically to be understood; namely, that the abundance of believing rich should support the poverty of preachers. This can also justly be taken thus; that the hands of the builders of the temple should be aided by their companions who cannot build, by giving money; when secular men entrust their children or family to holy preachers to be brought up for the Lord; so that what they themselves cannot do, they offer to the Lord through those who can complete it. They give silver vessels, when they present men brilliant in eloquence; they give gold ones, when they present those illustrious in natural talent; they give beasts of burden, when they present those slower in mind but meek and accommodating to carry the light and gentle yoke of the Gospel; they give cattle, when they present those humble in spirit and mild, who usually give freely to the poor from their substance, as from milk or wool. They also give substance and various utensils when they commend men or women distinguished by the manifold flowers of good works to the holy teachers of the Lord, by whom they are consecrated to the Lord and progress in the building of His house. For there are many who are naturally chaste, patient, modest, liberal, abstinent, kind, spurning worldly honors and pleasures alike, lovers of justice no less than of wisdom, and perhaps like Cornelius, devoted to prayers and alms-giving; of whom the Apostle says: “For when the Gentiles, who do not have the law, by nature do the things contained in the law” (Romans 2). These are offered to holy preachers to be reborn in Christ, or to be more firmly confirmed in the faith, as varied utensils to be contributed to the building of the house of the Lord, given to the leaders of the fathers.

And this is their number: thirty golden bowls, etc. Different types of vessels signify different persons or operations of the faithful. Finally, we read in the Apocalypse that the twenty-four elders had golden bowls full of incense (Rev. 5); and the Scripture explains: These are the prayers of the saints. Therefore, the bowls, which are open, bright vessels, signify the hearts of the simple, who know not how to conceal any deceitful thought within them, but are accustomed to express with a pure tongue what they hold in their mind. Wherefore it is rightly said that such aromatic substances, that is, prayers acceptable to God, are found in them. On the other hand, the impure hearts of the reprobate are deservedly compared to sponges, which are dark and convoluted within. Hence also the Jews, when the Lord was crucified, offered Him a sponge full of vinegar (Matt. 27; Mark 15; John 19); so that by such a service they might signify that to their Creator, coming to them in the flesh, they offered from a deceitful heart thoughts and bitter words, deviating far from the pure taste of their forefathers. The knives, however, which they used for cutting and dividing the limbs of the sacrifices according to the proper order, so that with everything properly distinguished, a part would be consumed on the sacred altar by fire, a part would be for the use of priests, a part for Levites, and a part for the offerers; these surely demonstrate in the Church those who are distinguished by the grace of discernment, who perfectly know how to discern from the saving sacrifice, which is Christ, what should be said to all, what to the more perfect, what exceeds the measure of human thought and should be attributed to the fire of the Holy Spirit; likewise, because all who are dedicated to Him in faithful service are victims of God. The knives by which the limbs of the sacrifice are divided into pieces are typologically understood to be the scribes educated in the kingdom of heaven; who, carefully examining the merits and thoughts of their hearers, know well how to judge with whom they should advance in the rank of ecclesiastical ministry. The cups, which are vessels for drinking, figuratively express those who are accustomed to be inflamed with the fervent ardor of inner charity. As for the fact that some vessels were gold, some silver; the golden ones signify those who shine with a greater splendor of spiritual wisdom; the silver ones, those who are clear in the beauty of speech and know how to expound eloquently what they know; whom the Apostle distinguishing from one another, says: To one is given by the Spirit the word of wisdom, to another the word of knowledge by the same Spirit (1 Cor. 12). And the fact that the number of vessels, both individually and collectively in total, is mentioned, reminds us that the Lord contains the sum of His elect, not only those who persevere in the purity of the received faith, but also those who, after they have strayed, return to faith by repentance, written in the book of eternal memory. In whose figure it is aptly added:

And they returned to Jerusalem and Judah, etc. For when those who have strayed from the faith are freed from the power of Satan, along with those who have recently learned the faith, they return to Jerusalem of desired peace and to Judah of devoted confession or praise. Soon each one enters and returns to his own city, that is, he devoutly performs the keeping and practice of virtues, which divine largess has bestowed upon him according to the measure of faith. And it is well said, with general reference, that they have returned to Jerusalem and Judah, he immediately added: Each to his own city, because indeed each individual dwelt in their own cities, yet all generally pertained to Jerusalem and Judah. Therefore, Jerusalem signifies the universal state of the holy Church, which is throughout the world. The cities pertaining to it designate each of the virtues of the faithful, in which, as if by the protection of cities, they are fortified against the temptations and incursions of evil spirits. The cities in which those who came from captivity to Jerusalem and Judah dwelt can also be understood as the various Churches of Christ throughout the world, from all of which one Catholic Church is completed. In these Churches, whoever resides, each one professes himself as a child of the Catholic Church, as a citizen of Jerusalem. Moreover, they were led before others by Zerubbabel and Jesus, one from royal lineage, the other from priestly lineage, as is shown in many places of sacred history; both of them represented one and the same person of our Redeemer, namely the true King and High Priest. For He alone is the one through whom we ought to come to salvation. Hence He says: No one comes to the Father except through me (John 14). He gathers each of the elect, either through His own hidden inspiration or through the manifest teaching by holy preachers, from the confusion of present life to the vision of eternal peace and the confession of divine praise, as if from Babylon to Jerusalem and Judah. This vision of peace and this confession of thanksgiving, given by Him, begin indeed in the present but are perfected in the future.

The number of men of the people of Israel, sons of Phares, two, etc. After the catalog of leaders, consequently the number of the people; after the sum of the people has been counted, the ranks dedicated to God follow in order. However, he speaks of the people of Israel, the tribe of Judah and Benjamin, and whoever had escaped from the hands of the Assyrians of other tribes once; but, captured by the Babylonians with these, they had nonetheless been led into captivity. Finally, it must be noted that within the very series of the catalog, and especially where the same catalog is repeated in the second part of the book, that is, in the words of Nehemiah, nearly fifteen names of cities are listed, which, unless I am mistaken, are all found only in the tribe of Judah and Benjamin. Hence it is likely that the people of Israel should be understood here, primarily from these very tribes, together with the priests and Levites who had their lot among them. However, the Nethinim, who are described in order after the priests, Levites, singers, and gatekeepers, were themselves then those who are now called subdeacons in the Church, obedient to the duties of the Levites, and receiving offerings in the temple from the people. Furthermore, the sons of Solomon's servants were called the builders of the temple, who were responsible for repairing the sacred structures, or whatever had been damaged, and restoring them again from the sacred money. What we said above about the vessels must now be said about the people; that Scripture so diligently distinguishes how many from each generation of the captives returned to their homeland; in order that we might be reminded with how much certainty the Lord inscribes the sum of His elect in the book of life and, as it were, records them in the register of heaven, how many souls each of the faithful, either by preaching or showing the examples of good works, have converted from error; for each of whom He rewards those who converted them with a certain recompense.

And those who came up from Thelmela, etc. In this place, even according to the letter, the grace of God, by which also in the Old Testament the Gentiles were received into salvation, is shown. While a catalogue of those who clearly belonged to the people of God has been listed, some of those whose origins whether from Israel or from proselytes were unknown, are also included, and their number is mentioned among the children of Israel. Even though due to the long separation of their fathers from the temple or the people of God, they couldn't specify how they belonged to them; nevertheless, since they had ascended from captivity when general permission was granted, and hastened with those who unquestionably descended from the seed of Israel to build the temple of God, they were accepted by them as companions. For they were glad to have them as brothers and acquaintances due to the common love of faith and religion, although because of the uncertainty of their carnal origins it seemed they recognized them less. Moreover, in the spiritual sense, among penitents who, liberated from the captivity of vices, ascend to build the house of the Lord either in themselves or in others, there are often some bound by graver sins who appear so estranged from all acts of piety and chastity that none of the goodness and religion they had received from holy teachers seems to remain in them. About these, what else can be said than that they cannot indicate whether they were born from Israel, that is, from the holy Church by believing; for evidently, by sinning, they have become as though they had never belonged to the holy seed; however, through repentance, they sometimes correct themselves and turn to a better life, so that their number is rightfully inscribed among the true Israelites, in whom there is no deceit, in heaven (John 1).

And from the sons of the priests, the sons of Tobiah, etc. The sons of the exiled act with the same caution towards the priests as they are reported to have acted towards the people. For they took great care that it would be openly revealed without confusion who truly belonged to the people of Israel or to the priestly lineage; but those who were suspected, or who were certainly begotten from the lineage of proselytes, that is, foreigners. Therefore, they removed the suspected priests from the office of the altar, until their origin could be more certainly clarified; but nonetheless preserved them in the society of the exiled with unanimous peace. According to the mystical sense, the sons of the priests, ascending from the Babylonian captivity, seek the record of their genealogy, and not finding it, are ejected from the priesthood; because they themselves, the ministers of the altar, fall into such crimes and such unspeakable doctrines that even if they return to salvation by repenting, they cannot become worthy to be promoted to the sacred rank which they lost, nor to resume the office of teaching the Gospel or administering the sacraments. For these, although they expect eternal life among the faithful, do not find the record of their rank, which they cannot regain, among the perfect priests.

And in those same places, singers and singing women were appointed (II Chronicles XXV). Not only among the Levites were singers found, along with the doorkeepers of the temple and the Nethinim, but also within God's people, joined with singing women, they hastened to restore the buildings of the house of God. According to the literal meaning, he calls singers those who resounded the psalms with sweet modulation; this, we see from the Words of the Days, was customary for the Levites to do in the temple of God among the daily sacrifices. But it is also credible that at that time many from the people themselves did this in each of their places. According to the mystical senses, however, singers in the temple or people of God are those who, with greater sweetness of spirit, keep the heavenly commandments themselves and urge their listeners to keep these same commandments through frequent exhortations. Moreover, it is fitting that women singers are joined to the men, considering the feminine sex, where many individuals are found who, not only by living but also by preaching, kindle the hearts of their neighbors to praise their Creator and, as if with the sweetness of their holy voices, assist in the labor of building up the temple of the Lord. To the ministry of all these people, the title and text of Psalm 115 aptly apply. The title is: When the house of the Lord was being built after the captivity, a song for David. This, according to the literal sense, seems to express the restoration of the temple, about which the present book writes. But in the anagogical sense, that is, in the higher sense, it suggests the building of the holy Church, made up of souls saved from diabolic captivity and recalled to the knowledge of their Creator; in which building of the Church, every chosen person ought to resound with a song of praise and confession, with strong and desirable hand, that is, to the Lord Jesus Christ, sincerely understanding that without His grace, nothing good can be done. To this very title, the psalm corresponds: Sing to the Lord a new song, sing to the Lord, all the earth. Sing to the Lord, bless His name, proclaim His salvation from day to day. Declare His glory among the nations, His wonders among all peoples (Psalm 95), etc. Therefore, we are first commanded in the building of the house of the Lord to sing a new song to the Lord, that is, to retain His love within our hearts and show our observance of His commandments outwardly; and this not by a few, but by all the earth, through which the holy Church is spread. Then, we are commanded to evangelize His salvation, that is, Christ (for in Latin, to evangelize means to announce good news); and this not to a few listeners, but to all peoples among whom the Church is spread throughout the world; not that one individual can evangelize to all nations, but that all of us in our respective times and places can and should wish for the eternal salvation's joy for all, saying: Praise the Lord, all nations, and laud Him, all peoples. For His mercy is confirmed upon us (Psalm 116), etc.

Their horses were six hundred and thirty-six, etc. A mule is born from a donkey and a mare, a she-mule from a horse and a she-donkey. Hence, among the people who ascended from captivity, the animals, which facilitated their journey, are also listed; both their number and that of the people are indicated in the prophetic book. For certainly there are many in the Church who are either slower in understanding or even carnal in mind, who nevertheless humbly submit to the spiritual teachers and diligently support the burdens of fraternal necessity. These, along with the other elect, are delivered from the confusion of diabolic captivity and strive towards the walls of the celestial city. Their number, as well as that of the more perfect ones, is preserved intact in the eternal memory of the inner witness. Thus, from the perspective of the holy universal Church, it is said to God: "Your eyes saw my imperfection, and all were written in Your book" (Psalm 139). And in another psalm: "You will save both men and animals, Lord; as You have multiplied Your mercies, O God" (Psalm 36). But immediately concerning the more perfect ones: "The sons of men shall hope under the shadow of Your wings" (Ibid.), etc.

And of the leaders of the fathers, when they entered the temple of the Lord, etc. It is a great sign of devotion when someone, not only offering the due oblations, which are commanded by the law of the Lord, but also in addition to these, offering other things which are not commanded but are advised, freely offers his gifts to the divine majesty. For it is commanded: Thou shalt not kill, thou shalt not commit adultery, thou shalt not steal, thou shalt not bear false witness; honor thy father and mother, and thou shalt love thy neighbor as thyself (Matt. XIX). The voluntary offering, however, is: If thou wilt be perfect, go, sell what thou hast, and give to the poor. And what the Apostle says: Concerning virgins, I have no commandment of the Lord, but I give counsel (1 Cor. VII). And concerning himself: The Lord has ordained that they who preach the gospel should live by the gospel, but I have used none of these things (1 Cor. IX). And to the Thessalonians: Neither did we eat any man's bread for nought, but worked with labor and travail night and day, that we might not be burdensome to any of you; not because we have not power, but to make ourselves an example for you to follow (1 Thess. IV). Therefore, it is rightly said that the leaders of the fathers freely offered gifts for the construction of the house of God; because the more someone abstains from what is forbidden and even from what is allowed, the more effectively he builds the Church of God; when all who know their examples of perfection fear falling into illicit acts themselves, seeing that these men do not use even lawful things fully; they rather say, All things are lawful for me, but not all things are expedient (1 Cor. VI). It is also rightly said that they gave according to their ability for the expenses of the work. For this is the measure of human perfection, to labor for the Lord according to one's ability and to establish the state of the holy Church, first by rightly conducting one's own life, and then by correcting others. And those who live in this way among the people of God are rightly called leaders of the fathers; because by the perfection of their lives and teachings, they rule over those who, by the merit of their pious care, deserved to be called fathers in the Church, living more excellently and transcending the general commandments of the law. They gave voluntary offerings: gold, silver, priestly garments. In the gold, we perceive the brightness of wisdom; in silver, the purity of eloquence; in priestly garments, the works of justice, transcending much the manners of the common people and worthy only of hearts consecrated to priesthood and God. For the desirable treasure rests in the mouth of the wise; and the words of the Lord are pure words, as silver tried in a furnace of earth; and let thy priests be clothed with righteousness (Ps. XI, XVII, CXXXI). Thus, the leaders of the fathers offer gold, silver, and priestly garments according to their ability for the expenses of the works of the temple, when holy men, whatever wisdom, eloquence, or good deeds they possess, use them all well for the building up of the faithful of Christ. There is indeed a certain weight of gold and silver, a certain number of priestly garments recorded in holy history, so that following the preceding exposition of the numbers of vessels, men, and animals, we may remember that the Lord can always observe all our thoughts, words, and actions, and reward them with worthy merit. Among all these, it should be noted how much the people of God benefitted from the injustice of captivity and long servitude. Those who were in a very small number carried away captive, that is, the souls of men, as Jeremiah writes, four thousand six hundred, while others were either killed or widely scattered in fear of the enemy, or certainly left in their homeland by the mercy of the same enemies, now multiplied among the enemies, almost fifty thousand men returned to their homeland. Those who were stripped of their wealth and equally subjected to every kind of servitude, now not only freed but also returned enriched with gold and silver, garments, servants, substance, and beasts. And because it greatly pertains to the matter, they who lost their homeland due to the multitude of false gods, so that it was said to them by the reproaching prophet, According to the number of your cities were your gods, Judah (Jer. II); now return to the same homeland, not only rejoicing in the faith of one true God but also united in the same faith and worshiping with unanimous devotion and soul, submitting themselves with a religious mind and tongue to sing His praises; so that those who once were distinguished by the divided names of Israel and Judah due to the diversity of religion, now are all called by the ancient name of Israel due to the unity of piety. The worship of piety, which they spurned in the holy land while the prophets proclaimed and demonstrated examples of justice, they now embraced in a foreign land serving idol-worshipping enemies. What then is to be looked at in these things? What is to be commended to memory? Except that those whom freedom and abundance of all things in their homeland made neglectful and oblivious of heavenly commandments, were brought to the service of their Creator and Redeemer by servitude abroad and poverty. For it is a familiar thing that the human heart is dissolved by wealth and freedom, but is recollected by hardships and poverty. Therefore, what was once done for one people is now usually performed daily for all those repenting after sin; while those who through negligence fell into the snares and temptations of the devil, with divine aid through the diligence of penance rise again; those who were stripped of the riches of virtues by the ancient enemy and departed from the society of the Church, often return to its communion more practiced in virtues than they had previously lost; because evidently, the more grievously they remember having erred, the more ardently they strive to labor in good works.

The priests and Levites, therefore, dwelt among the people, etc. The whole of Israel is mentioned, not only the ten tribes that were once called Israel, to distinguish them from the two tribes that were called Judah; but all who generally ascended from captivity, whether from Judah and Benjamin or tracing their origin from other tribes. For when the ten tribes were taken into captivity by the Assyrians and the Samaritans replaced them in their land, whoever remained broke and destroyed all idols, and with a whole heart began to serve the Lord and to offer their sacrifices in the temple, as clearly shown by the words of the Chronicles where it is written: So Josiah removed all the abominations from the land of the children of Israel and made all who were left in Israel serve the Lord their God; all his days they did not depart from following the Lord God of their fathers. And a little earlier under the same king, when the house of the Lord was being restored, it says: After the money that had been brought into the house of the Lord, which the Levites and the doorkeepers had gathered from Manasseh and Ephraim and all the remnant of Israel, from all Judah and Benjamin, and the inhabitants of Jerusalem, they delivered it into the hands of those who were over the work in the house of the Lord. Therefore, those who remained, along with the tribe of Judah and Benjamin with whom they had been joined, were taken captive to Babylon together and then released to their homeland together, and each one returned to their cities, which they found empty with the fields and small villages. For no colonist had entered these lands while they served in Babylon, just as no one entered the lands of the two tribes, as Scripture says: If anyone had escaped the sword, he was taken to Babylon and served the king and his sons until the king of Persia came to power, and the word of the Lord was fulfilled through Jeremiah, and the land enjoyed its Sabbaths. For all the days of its desolation it kept Sabbath until seventy years were completed (2 Chronicles 36). So after this very long Sabbath, the land of Judah along with the rest of Israel received back its inhabitants. However, the greater part of the ten tribes, who had been taken by the Assyrians beyond the mountains of the Medes, never returned home; even if they did return, they could not have entered their cities because the Samaritans possessed them. About these, the Jews today make many Jewish and unbelieving claims that when their Christ comes and reigns, these too will return with the rest of their nation to Judea and reign over the entire world; not understanding the words of the prophets, who promised the kingdom and riches of the city of Jerusalem, not to one carnal nation of the Jews, but to all nations in Christ spiritually, which is now happening throughout the world. These things are said on the surface level of the text. But in a spiritual sense, the priests, Levites, singers, doorkeepers, and Nethinim dwell in their cities, and all Israel in their own cities, returning from Babylon; when both the ministers of the holy altar and the teachers, and the people of God themselves, each in their respective ranks, serve God faithfully; whether those who in the same rank have once been defiled or lost through sins but are corrected through repentance; or who, coming newly from the kingdom of the devil to the Church, have acquired a good rank by serving well. For the Levites or the children of Israel entered into their cities, not only those who had once been taken captive and lost these cities, but also those who were born from the lineage of captives and learned that they belonged to those cities by paternal succession. Thus, in a spiritual sense, the Levite receives his city, from which he had been exiled by the Chaldeans when a deacon of the holy Church, having once lost the virtue of perfection seduced by the devil, is restored by the grace of the Lord. For example, one who through drunkenness, lust, or pride had become unworthy of the rank he had received, and then again through continence, frugality, humility, and other marks of a better life, returns to the same rank more worthily. Again, a Levite born in Babylon enters his city in the land of Judah when someone regenerated in Christ sheds the guilt of original sin and, newly instructed in the Church, keeps the rank of deacon which he once received with regular moderation. For as he has been freed from the bondage of Chaldea through the grace of his Redeemer, so also through the execution of good works, in which the predecessors of the same rank have lived, he ascends to the walls of his own city. But those sons of Israel who were led away captive in such a way that they never returned to their homeland but left their cities and lands for others to possess; they certainly signify those who, by sinning so leave the Church that they never return by repentance, but rather leave the promised rewards to others who are worthy of them; to whom, in fact, the Lord in the Apocalypse, urging repentance says: Remember therefore from where you have fallen, and repent and do the first works. Or else I will come to you quickly and remove your lampstand from its place, unless you repent (Apocalypse 2). And again, suggesting to another who stands firm in faith not to fall: Behold, I come quickly; hold fast what you have, that no one may take your crown (Apocalypse 3).

Now the seventh month had come, and the children of Israel were in their cities, etc. The seventh month, which is called October among us, was entirely more solemn than other months due to legal observances; in which even the dedication of the temple was celebrated. Therefore, it was appropriate for the devotion of the faithful, who had come up from captivity, that when they first entered their cities each one with his livestock and the money they had brought, and provided suitable dwellings for themselves and their families, they would all flow together to Jerusalem, and there construct an altar to offer burnt offerings to God; and this at the same time of the year, in which the temple itself, with the altar and all its vessels, was once consecrated, to which they regularly used to come to the day of its consecration annually. In the deeper sense, the seventh month suggests the grace of the Holy Spirit, which is described as sevenfold in the prophet Isaiah and in the Apocalypse of Saint John. In this month, indeed, after captivity from our cities, we come together in Jerusalem, when after having washed away the filth and errors of sins, after beginning the supports of good works, we are enlightened by the greater grace of the same Spirit, and thus in the love of heavenly peace, which is contained in true unity, we are kindled: for Jerusalem is said to be the vision of peace. And it is well said that all Israel congregated as one man in Jerusalem in the seventh month; for this is daily done in the spiritual Israel, when, by the grace of the Holy Spirit, all the elect throughout the globe worship God with one and the same faith, and pant for the joys of perpetual peace and fidelity with one and undivided love; and as much as they can, even now by loving and enduring each other they imitate this. But it is well added:

And Joshua, the son of Jozadak, arose, etc. For Joshua and Zerubbabel, both of whom, as we mentioned above, fulfill one and the same figure of our Lord and Savior, were engaged in the work of divine worship. Joshua conspicuously for the priesthood, Zerubbabel for the kingdom; because the former descended from a priestly lineage, the latter from a royal lineage. Our Lord, however, is the true king of Israel, that is, of all who see the Lord; and also the true high priest according to the order of Melchizedek. He is a priest, evidently, because He cleanses us from our sins through the sacrifice of His body, and even after His passion and ascension, He intercedes for us at the right hand of the Father (Rom. VIII). He is a king because He equips us in the present for spiritual warfare, and helps us to conquer, and grants an eternal kingdom to the victorious in the future. Not only Joshua and Zerubbabel, but also their brothers were set over the people in the building; these brothers concerning whom our King and Priest, after the glory of His resurrection, appearing to the women who sought Him, said: Go and tell My brothers (Matt. XXVIII). These brothers, namely the more eminent ones in the Church who adhere more intimately to their Redeemer, build His house with Him, as they strengthen the hearts of the faithful with their words and examples, with His help. And it is fitting that he calls them brothers of Joshua priests. For the apostle Peter says to all the churches: But you are a chosen race, a royal priesthood (1 Pet. II). Likewise, concerning the whole Church, John says in Revelation: Blessed and holy is he who has a part in the first resurrection: over these the second death has no power, but they will be priests of God and Christ (Rev. XX). For when the elect are members of the supreme priest, and offer their members as a living sacrifice, and render their contrite spirit as a sacrifice to God, they rightly deserve both the name of brotherhood and priesthood. Moreover, with great religious providence, the sons of the exile first built the altar of God, so that even though the temple of God was not yet founded, they would have a place where, by offering holocausts and sacrifices, they could show their devotion. We also do this spiritually today in the Church, when above all, we place in our hearts the faith of the Lord’s incarnation and passion, when we teach our listeners to receive this above all else and to root it deeply in their hearts, according to what the Apostle says, speaking to the still-infant Corinthians in Christ, For I determined to know nothing among you except Jesus Christ, and Him crucified (1 Cor. II). On this altar, we ought to offer our holocausts, that is our perfect thoughts and actions; for truly it is only in this way that the vows of our deeds can be pleasing to God the Father, if we partake in the sacraments of our Redeemer, if we are kindled with the fire of His Spirit as if on a sacred altar; for a holocaust means entirely burnt, by which name they called those sacrifices from which nothing was to be used for human purposes, but everything was to be given to God and consumed by sacred fire. These mystically expressed the life of those faithful who seek nothing of their own, but expend all their living in the service of the inner arbiter. Who not only trample underfoot the pleasures of their soul or body for the Lord’s sake, but also rejoice to lay down their own soul for Him, who can say with the apostles, Behold, we have left everything and followed You; what then will there be for us? (Matt. XIX). To whom He responds: And everyone who has left houses, or brothers, or sisters, or father, or mother, or wife, or children, or lands for My name’s sake, will receive a hundredfold and will inherit eternal life. This holocaust of a more continent and sacred life is to be offered on the altar of the God of Israel, for it is only through the faith of our Redeemer, as we have said, that our good works can be acceptable to God the Father. For Diogenes and his followers who adhered to foolish philosophy, even though they relinquished their own things and led a bare and poor life in the world, did not follow the Lord. They seemed indeed to make a holocaust, but they did not do it on the altar of the God of Israel; for while they made themselves strangers to their own pleasures, they did not know how to have Jesus Christ as an advocate with the Father. Concerning this altar, it is fittingly added:

They placed the altar on its bases, etc. For the bases are indeed the hearts of the elect, prepared by the commandments of preceding teachers, like the tools of craftsmen, to receive the sacraments of the faith of the Lord. And it is well said that there is one altar, but there are many bases that support it; for there is one Lord, one faith, one baptism, one God (Ephesians IV), but there are many hearts of the faithful, established by the one rule of truth, as if gathered in equal measure, bearing the heavenly burden of the sacraments with common devotion. Otherwise, whoever entrusts the sacraments of faith to those less instructed and still not caring to abandon former vices, places the altar of the Lord on the ground without bases, because they hand over heavenly matters to earthly minds. This place also agrees with what the Lord says in the Gospel: Neither do they light a lamp and put it under a bushel, but on a lampstand, so that it gives light to all who are in the house (Matthew V). Just as the Lord is rightly called the altar, because he cleanses us from our iniquities, because receiving the vows of our prayers, he commends them to the Father; so also the lamp can not unfittingly be called, because he placed the light of eternal divinity on the vessel of assumed humanity. The bases are, however, put under the altar, and the lampstand is put under the lamp, when the faithful with humble intent submit their hearts or bodies to practice by working what they believe. It is well said, when it was mentioned that they placed the altar on its bases, that the peoples of the lands were deterring them around; because with the undertakings of the pious faithful to God, the contradiction of wicked spirits or men will immediately be present, who strive to hinder the good work lest it be perfected. Hence such peoples of the lands are well called, in distinction from those who say: But our conversation is in heaven (Philippians III). But although the peoples of the lands deter, it is necessary for the citizens of the heavenly city to persist in virtuous works begun. For it follows: And they offered burnt offerings on it to the Lord morning and evening. For we offer burnt offerings to the Lord on his altar, when, with unwavering devotion established in our hearts by his faith, we give effort to good actions. And we do this morning and evening, when we certainly remember that we received the beginnings of a saving intention from him, and that we can only complete the good things we have begun through the help of his grace; and thus with burning desire we offer to him vows of gratitude in all things with a pious life. Again, we make a burnt offering in the morning, when for the light of spiritual knowledge received, we repay our Creator with good living. We make a burnt offering in the evening, when for the eternal rest, which we hope to receive from him after good works, we burn with incessant zeal. It can also rightly be taken according to the letter, that we offer burnt offerings to the Lord morning and evening, when we strive to please the divine majesty at all times, so that rising at dawn, we do not first proceed to perform the necessary duties of human frailty, before, inflamed by the fire of divine charity, with devout prayers we commend ourselves to the Lord, according to the one who said: And in the morning my prayer shall come before you. Similarly, after completing the day’s work, we do not give sleep to our eyes, or slumber to our eyelids, before we consecrate a place to the Lord in ourselves with a more diligent instance of prayers, according to what the same prophet says: Let my prayer be set before you as incense, the lifting up of my hands as the evening sacrifice (Psalm 140).