Bede

The Jews said, “This temple was built in forty-six years, and you will raise it up in three days?” They answered as they understood. But lest we too should perceive our Lord’s spiritual word in a carnal way, the Evangelist subsequently explained what temple it was of which he was speaking. As for their stating that the temple was built in forty-six years, they meant not its first but its second building. For Solomon, the first [builder], finished the temple very rapidly within seven years, during a time of great peace in his kingdom. It was destroyed by the Chaldeans, but after seventy years it began to be rebuilt, at the bidding of Cyrus the Persian, when the captivity was lightened. But the descendants of those who were deported were unable to finish the work that they were doing under the rulers Zerubbabel and Jeshua before forty-six years had passed, on account of the resistance of the neighboring nations.This number [forty-six] of years is also most apt for the perfecting of our Lord’s physical body. Writers on natural history tell us that the form of the human body is completed within this number of days. During the first six days after conception it has a likeness to milk; during the following nine days it is changed into blood; next, in twelve days, it becomes solid; during the remaining eighteen days it is formed into the perfect features of all its members; and after this, during the time remaining until birth, it increases in size. Six plus nine plus twelve plus eighteen makes forty-five. If to this we add one, that is, the day on which the body, divided into its separate members, begins to grow, we find the same number of days in the building up of our Lord’s body as there were years in the construction of the temple.

And the prophets Haggai and Zechariah prophesied, etc. These things are more fully written in the books of these prophets; with words by which they either reproved the laziness of those who had been more negligent towards the work of the temple, or stirred them to work with the promise of God's aid; by which devotion at their exhortation, Zerubbabel, Joshua, and all the people set themselves to the work of building the house of the Lord. And indeed the prophet Haggai begins thus: In the second year of King Darius, on the first day of the sixth month, the word of the Lord came by the hand of Haggai the prophet saying: Speak to Zerubbabel, the son of Shealtiel, and to Joshua, the son of Jozadak, the high priest, saying: Thus says the Lord of hosts: This people says, The time has not yet come to build the house of the Lord. And the word of the Lord came by the hand of Haggai the prophet saying: Is it a time for you yourselves to dwell in paneled houses, while this house lies in ruins? (Haggai I). And shortly after: And the Lord stirred up the spirit of Zerubbabel, the son of Shealtiel, governor of Judah, and the spirit of Joshua, the son of Jozadak, the high priest, and the spirit of all the remnant of the people; and they came and worked on the house of the Lord of hosts, their God, on the twenty-fourth day of the month, in the sixth month, in the second year of King Darius (Ibid.). And in the following, which we placed above: The glory of this latter house will be greater than that of the former, says the Lord of hosts (Haggai II). Likewise, Zechariah begins thus: In the eighth month, in the second year of Darius, the word of the Lord came to Zechariah, the son of Berechiah, the son of Iddo, the prophet (Zech. I). From which title it is clearer how Ezra names him the son of Iddo, evidently because he was the grandson of him. But Iddo himself is to be understood as a noble prophet, of whom Zechariah, as a distinguished prophet, is rightly called his son. Among these, it must be noted the great spirit of these prophets, who ordered the temple to be built against the decree of such a great king and the Samaritans, and all the surrounding peoples hindering the construction of the temple. Zerubbabel and Joshua, and the people who were with them, are likewise proven to have been of no less faith, as they listened to the prophets commanding rather than the king forbidding. But since we have often spoken in this volume about Zerubbabel and Joshua, or Jesus (for it is the same name), how they designated the Lord Savior, the king and high priest both by lineage and act, it seems appropriate to explain their names as they signify Him. Zerubbabel is therefore called a garden in Babylon, or master of Babylon; Shealtiel, my request is God; Jesus or Joshua, savior; Jozadak, the Lord is just. And indeed openly, as the son of Nun clearly signifies the Lord Christ Jesus. Hence each led the people into the promised land, that one from a long stay in the wilderness, this one from the longer captivity, in a figure of the true Jesus, who, delivering His chosen from all evils, leads them to the joys of the promised heavenly kingdom; who is the son of Jozadak, that is, of the Lord's just one, about whom it is sung in the psalm: The Lord just shall crush the necks of sinners, be ashamed and be turned back, all who hate Zion (Psalm 128). Zerubbabel, called a garden in Babylon, refers historically to him because he was born there, being of the lineage of David, who was born in Bethlehem. According to allegory, it pertains to the Lord; who, that He might lead from the confusion of errors, deigned to arise and dwell for a time in Babylon, that is, in the confusion of this world. He is also called the master of Babylon, not that he teaches the things of Babylon, that is, of this world; but because he instructs those whom he found oppressed by the yoke of Babylon to the grace of freedom, and leads the instructed to the walls of the heavenly homeland. His father is Shealtiel, that is, my request is God, who himself says in the psalm: Request of me, and I will give you the nations as your inheritance (Psalm 2). But also, each faithful one invoking the God and Father of our Lord Jesus Christ, when seeking none other than God himself from Him, can rightly be named Shealtiel, that is, my request is God, according to the dictum of the Psalmist: For what is there for me in heaven, and what have I desired on earth besides you (Psalm 73)? and the rest, until he says: But for me it is good to be near to God. Our petition is therefore God, when we seek only Him from Him, so that we may be deemed worthy to enjoy the eternal vision of Him.

At that time, Thathannai came to them, etc. The sense of the letter is clear, because the leaders of the Jews, strengthened by the words of the prophets, were not able to be hindered by the persecution of the enemies from the holy work, which they had ceased from for fear of the enemies while the prophets still rested. What is now carried out in the holy Church in the same manner, while those who had become more lukewarm towards good work due to the snares of evil men or spirits remained for a while, suddenly corrected by the words of either faithful teachers or divine Scriptures, begin to boil over with good endeavors to such an extent that they cannot be overcome by any machinations of temptations, nor can they be recalled from their intended purpose. However, it is rightly asked how it was said, "To which we responded to them," as if he who wrote was present at that time, since Ezra is said to have written this book, who is found not to have been in Jerusalem at this time but came much later during the reign of Artaxerxes. Either he was truly there at that time when the temple was being built and returned to Babylon after the temple was made to lead more of the children of Israel back to Jerusalem; or certainly, even if he was not there while the temple was being built, he nonetheless joined with those who were building, because he considered everything that was done concerning his brothers or that they did as his own. Similarly, the Apostle also, for the sake of fraternal concord, in a way associates himself with the saints who will be at the end of the age: "We," he says, "who are alive, who remain, will not precede those who have fallen asleep at the coming of our Lord" (I Thess. IV).

And it pleased them that the matter should be referred to Darius, etc., until the end of the letter. This letter that Thathannai writes to Darius is very different from the letter that Rehum and Samsai wrote to Artaxerxes. For that letter was filled with accusations against the people of Jerusalem, whereas this one is full of praise not only of the people but also of Almighty God. Indeed, it begins thus: “To King Darius, all peace. Let it be known to the king, that we went to the province of Judea, to the house of the great God, which is being built with unpolished stone, and timber is being laid in the walls, and this work is being diligently built, and it grows in their hands. Therefore, we questioned these elders, and thus we said to them: Who gave you the authority to build this house? etc.” In these words, it is also noteworthy how it is said, the house of God is built with unpolished stone; since it is evident that such a work could only have been done with polished stones. But “unpolished stone” should be understood to mean new stone, which they indeed found unpolished, but by polishing, they made it fit for building the house of the Lord: for even if some of the old stones, which, as Jeremiah lamentingly shows (Lamentations 4), were scattered at the head of every street, remained, it is nonetheless doubtful that new stones had to be polished, from which the work of the temple could be completed. In which indeed there is an evident mystery, since we see the Church of God being built, not only from those who repentantly return to the life of holiness which they previously lost by sinning; but also from those who recently have been called to faith, composed under the instruction of teachers like the rule of craftsmen, and placed in the building of the house of the Lord in a suitable order. Although it can also be rightly understood this way, that the temple was built of both old and new stones, of long-polished and more recently unpolished stones; since from both peoples, namely the Jews and the Gentiles, one Church of Christ is gathered; one, which was long polished in knowledge and observance of God's law; the other, which was enslaved to idolatry, had shed the deformity of a rustic and earthly mind by no industry of spiritual architects, by no cult of piety. And what follows in the same letter: And timber is placed in the walls. The timber that was placed for the monument or ornament of the walls of the temple signified the same life of the saints in the ornament of the holy Church, which the stones also signify, as we have taught above. These timbers the prophet mentions in a psalm, in which the house of the Lord is built after the captivity: “Then all the trees of the forest will rejoice before the face of the Lord, because he comes, for he comes to judge the earth” (Psalm 96). Indeed, the hearts of the once proud rejoice because they were cut from the impious mount of ancestral tradition, and have deserved to be transferred into the construction of the house of the Lord. They rejoice before the face of the Lord, because he comes to judge the earth; whose strict judgment they have anticipated by a healthy fear, and whose coming once they dreaded as sinners, now corrected and justified, they eagerly desire. That former letter, therefore, was written with insidious intent, this one with friendly letters; and rightly so, because the former was from the Samaritan enemies of the Jews everywhere; but this one was sent by the governor of the region beyond the river, that is, lower Syria and Phoenicia, and by his associates, who had no domestic enmities against the Jews, but only wished to know and execute the will of the king, from whom they received the authority of governance. Hence, the Samaritans, who wrote the first letter inciting the king's anger against the builders of the temple, are rightly compared to heretics, who often so defile the Church with vile plagues that they even make it hateful to the Gentiles and arouse their fury against it. Nevertheless, this governor of Syria, who does not accuse but consults the king about the work of the house of God, rightly represents those who, still situated in gentile life, marvel at the faith and works of the Church; nor do they deny that they would believe if they could understand that this is the true and just worship of divinity. Finally, hearing from the elders of the Jews, when they gave an account of their construction: “We are the servants of the God of heaven and earth, and we are building the temple that was built many years ago, which a great king of Israel built and completed. But because our fathers provoked the God of heaven to wrath, he gave them into the hand of Nebuchadnezzar king of Babylon, the Chaldean, who destroyed this house; and the rest, which they answered about the renovation of the same temple, which was commanded by Cyrus.” Having nothing further to contradict with his advisers, nor wishing to impede the builders, he was simply inquiring whether Cyrus had indeed ordered the temple to be built, and whether Darius himself wanted it built. Having recognized the will of both kings, along with his own, he diligently aided the construction of the temple that the entire work might be completed, as is written subsequently. All these things harmonize with the mind and action of those who, previously living a gentile life, suddenly witnessing the conduct of the holy Church, desire to hear and learn the rationale of the same religion; and at last, recognizing that this originated from the God of heaven and earth, who is the only true God, they themselves, believing, rejoice to assist its building. But let us see what King Darius did when he received the letter from the governor and his advisers.

And as for laying the supporting foundations, etc., it is not for us to explain; because neither in the earlier building of the temple nor in the later one is any of these measurements or such work found. Hence it is inferred that Cyrus uttered this of his own accord, and noted the measurement or order of the work as seemed appropriate to him; inasmuch as the temple, as the Words of the Days recount, in the first measure, that is, within the inner walls, had sixty cubits of length, twenty cubits of width. Furthermore, as the history of Kings writes, the height was up to the upper chambers thirty cubits; then another thirty cubits up to the upper chamber, as the height of the porticoes ascended, as Josephus testifies (Antiq. VIII, 3); then another sixty up to the top of the roof; that is, altogether one hundred twenty cubits, as the Words of the Days teach. But how does he say that three courses of uncut stones are to be laid, and thus the courses of new wood, when the whole temple was lined inside with cedar? unless perhaps it was the custom of the Persians to build temples in a varied work such that there were three courses of stones along the walls, and the fourth of crafted wood: and he also thought that this should be done in the same way in the temple of Jerusalem. Or perhaps it should be understood that he spoke of the court of the priests, which was made around the temple in a circle, had three courses of polished stones, and a fourth of cedar wood, and it was up to the chest height of those standing by; or certainly the house of the Lord, which was in front of the temple, about which the Scripture, when the palace of King Solomon was being built, thus recounts: He also made the greater court roundabout of three courses of hewn stones, and one course of hewn cedar, and likewise in the inner court of the house of the Lord, and in the porch of the house (1 Kings VII).

Now therefore, Thathannai, governor of the region, etc. Thus the sequence of the text is such, as if Darius himself had read the letters of Cyrus, and immediately confirmed them with his own authority upon reading them, thereby restraining all their adversaries, and ordering the temple of God to be built in its place, as it was read to them, and assisting its worshippers in all things with the most devoted mind to serve according to his will. Therefore, Artaxerxes, who forbade the building of the house or city of God above, signifies those lords who opposed the construction of the holy Church with persecutions leading to death; amidst these disturbances, the same Church flourished most especially by the victory of the martyrs. Darius signifies the pious devotion of those kings who, recognizing the will of the Christian faith, not only did not resist it but also took care to assist it with their own means. Many of these, after the prohibitions of the previous persecutions had been lifted, desired to consecrate themselves and their subjects with the sacraments of the same faith; the persons of whom fittingly correspond to what is subsequently added in the words of King Darius:

But also it has been commanded by me, etc. For who could explain how much the Church has been aided or even enriched throughout the world by the liberality of royal gifts? Although it can also be understood allegorically, that expenses from the king's treasury are allotted to the work of the temple, when some from the family of secular princes come to the faith of Christ, with the princes themselves favoring them; who, as it were, were in the king's treasury, while they were privy to royal secrets. But they are given to the elders, that is, the senior Jews, for the expenses of the work of the temple, while to those who have preceded in the confession of Christ, entrusted to the teachers for education, and uniting to the members of the Church; such as Cassiodorus, formerly a senator, suddenly a doctor of the Church; who, while carefully considering what Ambrose, what Hilary, what Augustine, what Cyril, what John, what other brothers said in the exposition of the Psalms, which he made excellently, undoubtedly proved himself taught by the senior Jews, that is, the confessors and praisers. The subsequent statement is similar to this:

But if it shall be necessary, also calves, etc. For who does not know that calves, lambs, and kids, which are clean animals, also grain, salt, wine, and oil, which through the law were offered to God, are often understood in the Holy Scriptures as signifying good men, or perfect works, or spiritual gifts? All of which are now, by the king's command, offered as a burnt offering to the God of heaven, while, with the favor of the powers of this world, the holy matters of the Church increase, and the peoples subject to them from all sides are gathered into the one and the same faith of truth to be consecrated to Christ, and whatever good each one has naturally heard divinely, whatever beneficial he has learned from the men of the Churches, he expends all this in the service of divine worship. Concerning which it is aptly said that according to the custom of the priests who are in Jerusalem, they should be given, because surely the vows of those offering are made acceptable to the Lord only if they are offered according to the situation of catholic peace. For whatever good things are mixed either with pagan superstition or with heretical contention ought in no way to be considered as good. But the same priests offer them for the life of the king and his sons, according to that of the Apostle: I urge therefore, first of all, that supplications, prayers, intercessions, thanksgivings be made for all men, for kings and all that are in authority, that we may lead a quiet and peaceable life (I Tim. II).

Therefore, a decree was established by me, etc. The sense of the letter is clear: because he wished to impose the most severe punishment, if anyone attempted to change the decree of his religion; that is, the loss of everything he could possess and his soul, which he would lose even confined to a cross, with the torment of prolonged suffering. The spiritual understanding is also clear, because our works are all compared to wood: good indeed to fruitful trees, but bad to barren and worthy of fire. The wood is taken from his house, who tried to oppose the Lord's burnt offerings; and it is raised, and he himself is nailed to it, when the works of those who resist the peace of the universal holy Church are manifest to all as useless and perverse; and they are shown to have sought not the joy of life in these works, but rather a snare of death. The house of such people is also made public, that is, written into public record, when even their bodies in which they remained longer in this life are handed over to the most savage exactors to be punished perpetually at the resurrection, that is, to spirits. However, Darius rightly and faithfully desires that his decree be confirmed with the help of divine power, as he abruptly adds in prayer, saying: "May the God who caused His name to dwell there scatter all kingdoms and people who stretch out their hand to oppose and destroy that house of God which is in Jerusalem."

And they built and constructed, etc. He says Artaxerxes, who reigned after Darius, during whose time Ezra ascended from Babylon to Jerusalem. However, it is questioned how it is said that, by order not only of Cyrus and Darius but also Artaxerxes, the house of God was constructed, when it is immediately stated that it was completed and dedicated during the reign of Darius. Unless it should be believed that Artaxerxes, having sent much gold and silver to Jerusalem, also ordered that anything lacking in the building or decoration of the temple, or in its vessels, be completed from the money he had sent and given. For it is written that the same king, along with his princes and counselors, sent much gold and silver and precious vessels to the temple while Ezra was hastening there. Among other things, it is mentioned in the copy of the king’s letter: But whatever else is needed for the house of your God, which you have to provide, you shall do so from the king’s treasury and finances (1 Esdras VII). The month of Adar, on the third day of which the house of the Lord was completed, is called March by us, which the Scripture usually calls the twelfth month according to the lunar cycle. It is not without mystery that the house of the Lord, which began in the seventh month with the building of the altar, was completed in the twelfth month. For it began at the start of the seventh month; because we begin all good works with the grace of the Holy Spirit preceding us, and, with it accompanying us, we strive for perfection. It was completed in the twelfth month due to the significance of perfection contained in this number, especially due to the sum of the apostles, in whose faith and doctrine the church is perfected. Similarly, the number twelve signifies the perfection of correct faith and action because whether you multiply three by four or four by three, you will complete twelve. The number three is rightly related to faith because of the confession of the Holy Trinity; the number four to good works because of the same number of excellent virtues, prudence, fortitude, temperance, and justice; of which the Book of Wisdom, in praising Wisdom itself, mentions, saying: For she teaches soberness and prudence, righteousness, and courage; nothing in life is more useful than these (Wisdom VIII). Therefore, it is right that the house of the Lord, begun in the seventh month, was completed and dedicated in the twelfth month; because the mind of the elect is illuminated by the grace of the Holy Spirit so that it may reach the perfection of good works with faith in the holy and undivided Trinity, and thus joyfully awaits the dedication of blessed reward. And since this same reward pertains to our future celebration at the time of the universal resurrection and in the vision of the same Trinity in which we now believe, it is rightly mentioned that the house of the Lord was completed not only in the twelfth month but also on the third day of it; because the Lord rose from the dead on the third day, our resurrection can rightly be designated by the three days’ number, of which the prophet says: He has torn us, but he will heal us; he has struck us, but he will bind us up; after two days he will revive us; on the third day, he will raise us up (Hosea VI). The building of the temple began in the first year of King Cyrus and was completed in the sixth year of Darius; which are, according to the Chroniclers, forty years. For Cyrus reigned for thirty years, after him, his son Cambyses reigned for eight years, who in this volume, as Josephus asserts, is called Artaxerxes; after him, the Magi, who killed him, ruled for one year, after which Darius until the temple’s completion and dedication, six years; which are, as we said, forty-five years. However, it is questioned how, with the Lord saying to the Jews under the figure of the temple about his passion and resurrection: Destroy this temple, and in three days I will raise it up; they responded: It took forty-six years to build this temple, and will you raise it up in three days? (John II); when no more than sixty-five years are found from the first year of Cyrus to the sixth year of King Darius. But if we read in Josephus’ History, where he adds three years after the temple’s completion and dedication, in which the construction of the surrounding fortifications and other remaining parts were completed; we will see that the sum of forty-six years can be correctly calculated for the construction of the temple with all its prominent structures completed. However, adhering to this chapter of the Gospel, we should bear in mind that the temple built by Solomon and rebuilt by Zerubbabel and Jesus has multiple representations. It signifies each chosen soul, which, because of Christ dwelling in it, is rightly called Christ’s house and temple; and the entire church, that is, the congregation of all the elect, both angels and humans; and the Lord’s own body, which was born of the virgin, lived without sin in the world, was released from death by the impious but was resurrected by him on the third day to life. This figure is particularly fitting to that which says the temple was built in forty-six years. For physiologists report that the human body in the womb grows from conception to the complete formation of its members in this number of days. And it was fitting that the house, which was to have the figure of the Lord’s body, should be founded in Jerusalem in the same number of years in which the Lord’s own body was to be formed in the sacred womb of the virgin, who is rightfully named Jerusalem, that is, the city of the great King and the vision of peace, of whom it is said: He is our peace, who made both one (Ephesians II). Just as what is written about the same temple: The door for the middle story was in the right side of the house; and they went up with winding stairs into the middle story, and out of the middle into the third (1 Kings VI); specifically prefigured the Lord’s body, of which it is written: But one of the soldiers with a spear pierced his side, and immediately there came out blood and water (John XIX). For the door of the middle story was in the right side of the house, meaning starting from the eastern corner of the southern side to the earth, and through its inner part by a hidden way rising gradually to the higher stories; because our Lord and Savior wished to open for us the door of salvation in his body’s right side, through whose sacraments, being washed and sanctified, we might enter the higher hall of the heavenly kingdom. We ascend through the door of the middle story into the upper room when, consecrated through the water of baptism and the cup of the Lord’s chalice, we pass from this earthly conversation to the heavenly life of souls. From the upper room, we also penetrate into the third story when we accumulate the bliss of souls with the perception of immortal bodies.

And they prospered according to the prophecy, etc. For the same prophets had foretold that if they persisted in building the temple, they would soon, with the Lord's granting, complete the work itself and also abundantly abound in all good things as a reward for their devotion. Among these is the saying of Zechariah: The hands of Zerubbabel have laid the foundation of this house, and his hands shall also finish it; and you will know that the Lord of hosts has sent me to you (Zech. IV). This means that when you see the temple completed by that same Zerubbabel who laid its foundation, then you will understand that I was sent by the Lord and that what I spoke, I said by His command. Also Haggai says: From the twenty-fourth day of the ninth month, from the day that the foundation of the temple of the Lord was laid, consider: Is the seed yet in the barn? And do the vine, the fig tree, the pomegranate, and the olive tree still not yield? From this day, I will bless you (Haggai II). And the outcome of events showed that what was truly predicted had come true. Moreover, all the prophets, indeed all the sacred authors of Scripture, promise prosperity to the builders of the holy Church, that is, to the teachers, if they, not wearied by adversities, do not rest from their holy labor. For divine help shall be present, whereby the house of the Lord, begun in the heart of the listeners by believing and living well, will be completed. To those same architects will come the blessing of the fruits of the vine, the fig tree, the pomegranate, and the olive tree, that is, a more abundant supply of spiritual gifts, which will undoubtedly be granted to us more abundantly by the Lord as we more diligently strive to build the habitation of His glory, whether in ourselves or in the hearts of our neighbors. Nor should anyone consider contrary what Haggai says, that the foundation of the temple was laid under King Darius, to this sacred history we are expounding, which states that in the second year of King Cyrus the temple was founded by the masons, with the people greatly rejoicing and praising God (I Esdr. III). For then the foundation of the temple itself was described, that is, the interior house of holiness, whose measurements are especially referred to in the histories of Kings and Chronicles. But now, along with the building of the house itself, the buildings of the porticos and treasuries, which surrounded the house in a circle on every side, are narrated as founded, of which mention is made in the book of Chronicles as follows: He also made the courtyard of the priests, and the great vestibule, and the doors of the vestibule, which he covered with bronze (I Chron. IV). In this vestibule surrounding the temple, both the people used to stand to pray and the guards and doorkeepers of the temple used to keep watch through their shifts day and night, as the book of Chronicles abundantly teaches there. Sometimes this house generally is counted with the temple itself; as in the Gospel, where the Lord, teaching in the temple, was brought a woman caught in adultery by the Pharisees and Scribes (John VIII), whom they could have brought only into some portico of the temple; at other times, separately under the name of treasuries, or chambers, or porticoes, or courtyards. Hence the Psalmist says: Who stand in the house of the Lord, in the courtyards of the house of our God.

Now the children of Israel, the priests, and the Levites, etc. The sons of the captivity rightly rejoice that they are worthy to both cast off the yoke of captivity and to build the house of God, which was destroyed. They offer a great number of sacrifices in the dedication of His house as devout servants to God. They also offer sacrifices for the sin of all Israel, not only for those who could be present, but also for those who were still placed in Babylon or in other provinces, living among enemies outside the promised land. They pray to God to be merciful to them as well and to protect them from evils among the enemies or to bring them back to the desired homeland. Because the rebuilding of the house after their captivity, as often said, signifies the correction of those who have strayed from the path of truth through sin after having initially started it, the well-restored temple is rightly dedicated by the priests and Levites and the other sons of the captivity in joy. For when those who have sinned are corrected, there is great joy in heaven before the angels of God (Luke XV). There is joy also for the teachers who have labored for the salvation of the erring; and for all those who have migrated from Babylon, that is, the confusion of sins, to the height of virtues—the promised land in thought and deed. Therefore, both the priests and Levites and all the people rejoice in the dedication of the restored house of the Lord because all orders of the holy Church must rejoice together in the reconciliation through penance of those who have sinned. They offer sacrifices in this dedication when they render thanks to God for the conversion of the erring, when many, seeing their devout life to God, also gird themselves to works of greater virtues, not wanting to be slothful in good works, in which they had remained more innocent, by sinning less. This can equally be understood of those who have recently come to faith, to receive the sacraments of Christ, that many who were advanced in the faith often emulate the more fervent zeal of the newcomers and follow their examples in good works. Not only do the priests, Levites, and the people offer sacrifices for the dedication of the house of the Lord which they had renovated, but also for the sin of all Israel. For just as it is fitting to favor the good deeds of those who are with us, and to make their good deeds our own by imitation, so it is necessary with diligent care to pray to the Lord for the state of the whole Church which is scattered throughout the world, according to the example of the Lord’s prayer; in which no one asks for daily bread, or for the forgiveness of sins, or to be delivered from temptation and evil, only for himself, but rather for all who have the same Father in heaven. Likewise, after the temple has been built, dedication follows when the total number of the elect shall at the end of the world reach the grace of heavenly rewards. Many acceptable sacrifices to God are offered in this dedication; those, indeed, of which the same house of God, that is, the holy Church, rebuilt through the glory of immortality after the long captivity of mortal distress, sings to its Creator and Redeemer, saying: "You have broken my bonds, I will sacrifice an offering of praise to You" (Psalm 115). And since the same sacrifice of praise is to be offered to God, not only for the gifts of virtues given, but also for the purged and removed stains of vices: correctly, after bulls, rams, and lambs were offered in the dedication of the temple, goats are also said to have been slaughtered for the sin of all Israel; for the grace of God, which confers the benefits of virtues, also removes the iniquity of sins. No Pelagian has a place in the house of God, who persuades that by the freedom of his own will he can either be freed from evils or confirmed in good. Indeed, goats for sin are offered in this life when the elect of supreme piety supplicate to be freed from sins. They are also offered in the future when the same ones give thanks because, by the grace of God, they have been freed from sins; and therefore, they will sing the mercies of the Lord forever (Psalm 100); for they will never forget that they were once miserable and have been made blessed by His gift.

And they appointed priests in their orders, etc. The order demanded devotion, so that after the Lord’s house was built and dedicated, priests and Levites who would minister in it were immediately ordained; lest the house shine in vain if those who serve God within were lacking. This should be frequently impressed upon those who, constructing monasteries with magnificent work, do not at all place teachers in them who would encourage God’s people to the works of God, but rather serve their own pleasures and desires there. But what he says about priests in their orders and Levites in their turns being appointed signifies the shifts of weeks; in which the whole assembly of each rank was distributed into twenty-four parts, so that each order would minister its turn during its week, specifically from Sabbath to Sabbath in the temple; and then, for twenty-three weeks, free from the temple's duties, they would take care of their own household affairs, as the Words of the Days narrate. For around the inner sanctuary, they had already made the porches of the temple, at the gates of which the Levites kept watch in turns, as it is also written there. But what is said, “As it is written in the book of Moses,” does not refer to the shifts of the Levites, but to the works of God; for Moses wrote what the priests and Levites ought to do in the house of God; but the shifts of the Levites and the orders of the priests into twenty-four lots, as we mentioned, were described not by Moses, but by King David with the prophets, priests, and Levites of that time. And now too, with Christ's Church being built and dedicated through the regeneration of new peoples to the faith, it is fitting to appoint priests and Levites in their orders and turns over the works of God; and the people are initiated not only into the sacraments of faith but are also instructed to perform the works of God by the examples and teachings of the righteous ones preceding in Christ; and this not by the capture of human ingenuity, but as it is written in the book of Moses. To which the Lord’s saying agrees: “Go therefore and teach all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all things whatsoever I have commanded you” (Matt. 28). Therefore, we must teach our hearers not our own precepts, but those which are the commands of the law and the Gospel, if we care to reach the rewards which the Lord promised, together with those same hearers.

However, the sons of the exile made the Passover, etc. What was the point of recounting the celebration of the Passover after the house of the Lord was built in the historical narrative? When it had long been promised that from the first day of their arrival in Jerusalem, they would offer the legitimate sacrifices and holocausts in all the festivals of the Lord. Unless perhaps he wished to recount the Passover being celebrated particularly to remind the reader that the sons of the exile completed the building of the temple with the same devotion of spirit with which they had begun. For it was already predicted there that the people gathered as one man in Jerusalem, and Joshua the son of Jozadak rose up, and his brothers, the priests, and Zerubbabel the son of Shealtiel, and his brothers, and they built the altar of the God of Israel, to offer burnt offerings on it. And now, with the temple dedicated, already in the forty-sixth year, the same piety of religion is remembered to be in the hearts of all, when it is said that the priests and Levites were purified as one, all clean to sacrifice the Passover. For what greater perfection can there be in this life than the unity of a clean multitude? For there were many priests, many thousands of Levites, who were all purified and clean to sacrifice the Passover. Nor with differing intentions of souls, but, as Luke writes about the early Church of the New Testament, with one heart and one soul, which is found true in faith and love of God, nor is there a differing unity of love and chastity in the people. When it is said to sacrifice the Passover to all the sons of the exile and their brothers, the priests, and to themselves, it is immediately added: