Bede

In his own words on 1 Kings

• 1 Kings 5:6

  For the servants of Hiram who cut down cedars from Lebanon for Solomon are the teachers chosen from among the Gentiles whose task is to fell those who enjoy the goods and glory of this world by correcting their pride and arrogance and convert their ambition into obedience to their Redeemer. Now with these servants were also the servants of Solomon, and together they set about the work referred to because the first teachers from among the Gentiles needed the apostles, who had received training by being instructed in the word of faith, lest, were they to begin to teach without masters, they might turn out to be teachers of error. For the reason why Solomon wanted the servants of Hiram to hew timber from Lebanon for him was that they were more experienced than his own servants in felling, but the reason why he also wanted his own servants to be there with them was that they might show the lumbermen what length the planks ought to be. What this symbolizes is plain, namely, that the apostles had a surer knowledge of how to preach to others the word of the gospel that they were privileged to hear from the Lord, but the Gentiles, converted from error and brought into conformity with the truth of the gospel, had a better knowledge of the actual errors of the Gentiles, and the surer their knowledge the more skillfully they learned to counteract and refute them. Paul indeed had a better knowledge of the mystery of the gospel, which he had learned through revelation, but Dionysus was better able to refute the false teachings of Athens, whose syllogisms as well as errors and all of whose arguments he knew since a boy. With this explanation the statement that follows is fully in keeping: "For you know that there is not a man among my people who has the skill to hew wood like the Sidonians." For when the Lord was bodily present teaching, there was not one among the Jewish people who knew so well how to refute the errors of the Gentiles as the actual Gentile converts to the faith and those of the Gentiles who had become Christians. For the Sidonians and Tyrians are rightly taken as a type of the Gentiles because they were Gentile peoples.

  Of the Temple of Solomon 1.2.4-5

• 1 Kings 5:13-14

  The first thing to note here is that it was not for nothing that Solomon chose workmen from all Israel, nor was there any section of the people from which men fit for such a great task were not taken, because, of course, priests nowadays are not to be chosen from the stock of Aaron alone; rather, people are to be sought from the whole church who, whether by example or word, are competent to build the house of the Lord, and wherever they are found they are to be promoted to the office of teachers without any exception of persons. And when such people are ordained to instruct the infidel and those who are to be called into the joint pastorate of the church, they are sent as energetic and picked men, as it were, to hew in Lebanon the materials for the temple. And indeed the number of thirty thousand, which was the tally of the hewers of wood, can be aptly applied figuratively to those who are perfect in the faith of the holy Trinity, because it is most appropriate for teachers.

  Of the Temple of Solomon 1.3.1

• 1 Kings 5:17

  But it seems to be in accord with the solemn celebration that we are observing to recall something about the building of the temple and to search out how appropriately its adornment suits the significance of the church. Scripture tells how Solomon ordered that "they should take very great costly stones for the foundation of the temple and should square them off." These great and costly stones that were laid as a foundation and that supported the entire bulk of the temple built on them suggest the extraordinary teachers of the holy church: "great" because of the outstanding quality of their merits; "costly" because of the splendor of the signs that those who heard the word from the Lord himself produced by their preaching as the fabric of the growing church.

  Homilies on the Gospels 2.25

• 1 Kings 5:18

  "Furthermore the men of Biblos [i.e., the Giblites] prepared wood and stones to build the house." Biblos is a city in Phoenicia that Ezekiel mentions: "Your skilled men, Tyre, were your pilots. The elders of Biblos and its skilled men," for which [city] in Hebrew is written Gobel or Gebal, which means "defining" or "limiting." This word is very appropriate to those who prepare people's hearts for the spiritual edifice that is built of the virtues of the soul. For they are only equal to the task of teaching their hearers faith and the works of righteousness when they themselves have first been instructed by the sacred page and thoroughly learned from a clear definition of the truth what belief one must hold and on what path of virtue one must walk. For one who does not know what is definitely catholic faith is wasting his time assuming the office of teacher, and those who try to teach others the norm that they themselves have not learned do not build a sanctuary for the Lord but ruin for themselves.

  Of the Temple of Solomon 1.4.3

• 1 Kings 6:1

  Where it says, "in the fourth year in the month of Zio, which is the second month of the reign of Solomon over Israel," the intended order is, in the fourth year of the reign of Solomon in the month of Zio, that is, the second month. He calls the second month May, for April, in which the Pasch, the principal feast among the Hebrews, is held, was the first month of the year. From this it is quite clear that later when the Pasch was over, he began to build a house for the Lord, and after they had been consecrated by the mystical solemnity, the people set their hands to the mystical task. A commemoration is made of the exodus from Egypt when work began on the building of the tabernacle so that the reader may be made aware what a period of time had passed between the building of both houses and learn the spiritual mystery attaching to this period of time. For four times 120 make 480; now four is very appropriate to evangelical perfection on account of the actual number of the Evangelists; 120 is appropriate to the teaching of the law on account of the same number of years of the legislator. It was also in this number of men that the primitive church received the grace of the Holy Spirit, clearly showing that those who use the law legitimately, that is, those who recognize and embrace the grace of Christ in it, are deservedly filled with the grace of his Spirit so that they may become more ardent in his love.

  Of the Temple of Solomon 1.5.1

• 1 Kings 6:2

  The temple was built of Parian marble, a white stone, to represent the brilliance of chastity in the church, concerning which the Lord says in the canticle of love: "Like a lily among thorns, so is my love among maidens." [The temple] "was sixty cubits long, twenty cubits wide and thirty cubits high." The length of the temple designates the faith of the holy church, through which it bears with long-suffering patience, in the midst of its good works, the adversities brought against it by the wicked. The width designates the charity by which [the church] expands inwardly through the essential working of piety. The height designates the hope with which it awaits the rewards of the heavenly life, [which it will receive] as a result of the good deeds it performs through charity.

  Homilies on the Gospels 2.25

• 1 Kings 6:2

  Why is it said in the book of Kings [1 Kings 6:2] that the temple had a height of 30 cubits, while in the book of Chronicles [2 Chronicles 3:4] it is stated as 120 cubits? What is said regarding the construction of the temple in the book of Kings, that it had a height of 30 cubits, while in the books of Chronicles it is written: "Moreover, the height was 120 cubits" [2 Chronicles 3:4], is by no means contradictory, but both are to be understood as true. For, as Josephus narrates in his History: there were 30 cubits from the floor to the middle chamber, another 30 from the middle to the third, up to where the height of the porticos, which were attached to the temple on the southern, western, and northern sides, extended—that is, together 60; then another 60 up to the roof of the house: thus, the total height of the temple was completed at 120 cubits (Antiquities of the Jews, Book VIII, chapter 3).

  Questions on the Book of Kings #11

• 1 Kings 6:3

  "There was also a porch in front of the temple, twenty cubits in length to correspond with the width of the temple." It had a door opposite the door of the temple and was ten cubits deep, facing the east. This porch represents the people belonging to holy church who precede the time of our Lord's incarnation, yet were not empty of faith in his incarnation. This is [the meaning of] the door of the porch opposite the door of the temple, facing the east—that the faith of the people in Christ before his coming was the same as that of those who came after his arrival and that the hearts of all the faithful are illumined by the same light of the grace of the Orient.

  Homilies on the Gospels 2.25

• 1 Kings 6:4

  The windows of the temple are the holy teachers and all the spiritual people in the church to whom when in divine ecstasy it is granted more specially than to the others to see the hidden mysteries of heaven. And when they reveal publicly to the faithful what they have seen in private, they fill all the inner recesses of the temple as windows do with the sunlight they let in. Hence these windows are appropriately said to have been slanting, that is, wider on the inside, because, of course, whoever receives a ray of heavenly contemplation even for a moment must expand the bosom of his heart more fully by mortification and prepare it by resourceful asceticism to strive for greater things.

  Of the Temple of Solomon 1.7.1

• 1 Kings 6:6

  In the Gospel where the Lord is tempted by the devil these floors are called the pinnacles of the temple. But we also read that the apostle James, the brother of the Lord, was lifted to the pinnacle of the temple from which to address the people. Whether it was the practice of teachers to deliver their address to the people standing around below them while they sat on these floors is something we find nowhere in the Scriptures. So what the mystery obviously means is that these three floors denote the corresponding number of levels of the faithful, namely, married people, those who practice continence and virgins, levels distinguished according to the loftiness of their profession but all of them belonging to the house of the Lord and intently clinging to him by reason of their fellowship in the same faith and truth.

  Of the Temple of Solomon 1.7.2

• 1 Kings 6:8

  "The door of the middle side was on the right side of the house." [1 Kings 6:8] When it is said: The door of the middle side was on the right side of the house, it does not indicate, as some think, that the door through which one would enter the temple was on the southern side, that is, on the middle side of the southern wall. Otherwise, Scripture would simply say: The door of the house was positioned towards the South. But now the door, through which one would enter for the everyday services of the temple, was to the East, as Josephus reports; and the portico before its face, also open to the East, so that the equinoctial rising sun would send its rays without any obstacle through the doors of the temple and the oracle into the ark itself, which was in the Holy of Holies. Furthermore, the ascent leading to the upper house, and from the upper to the third, was on the southern side of the temple (which is the right part of the house) made in a hidden manner, having a very small door below on the East in the very corner of the right wall. Hence it is consequently added: And through the winding stairs, they would ascend to the middle chamber, and from the middle to the third. The layout of this ascent commends to us a mystery much worth remembering; for it is clear that this temple which Solomon made figuratively indicates the body of the peaceful king Christ, not only that which is His entire Church but also that which He received most sacredly from the Virgin, to be the head of the Church. Now, the door of the middle side was on the right side of the house, through which one would secretly ascend from the lower to the middle chamber, and from the middle to the third. Just as when our Lord suffered on the cross, one of the soldiers opened His right side with a lance, and immediately blood and water came out, which is the blood of our redemption, and the water of our cleansing, by whose sanctifying mysteries, cleansed and consecrated, from this life which we conduct on earth we aim towards the rest of the spirit in the future, as it were, to the upper house. And when we ascend to the rest of the spirit having been released from the flesh, we also await the ascension of our flesh in the day of resurrection, as it were to the highest chamber.

  Questions on the Book of Kings #12

• 1 Kings 6:8

  The way to the upper and third [parts of the] building was made through the innermost part of the southern wall, as if by an invisible entrance, so that only its beginning might be evident from the eastern corner of the before-mentioned [southern] wall. Only he who could climb [it] knew the progress of this ascent, of which Scripture recalls: "The door in the center of the side was on the right [i.e., southern] part of the house, and they ascended by a circular stairway to the middle room and from the middle room to the third." When our Lord was suffering on the cross, "one of the soldiers opened his side with a lance, and immediately there came forth blood and water." This [prefigured] the water of baptism by which we are cleansed [from sin] and the blood of the Lord's chalice by which we are sanctified. Through these holy mysteries of his side, as a consequence of our invisible faith, we ascend from the present life of the church, in its pilgrimage on earth, to the life of heavenly blessedness that the souls of the righteous enjoy once they have laid aside their bodies. When we have recovered our [earthly] bodies at the [general] resurrection, we will pass over from that life even to the supreme glory of eternal bliss, with our faith in our Lord's passion leading the way. It is undoubtedly of this glory that Isaiah says, "In their own land they will come into possession of a double portion, undying happiness will be theirs," that is, they will receive the eternal joys of an immortal body and a happy soul together in the land of the living, which is the only land of the saints. The lowest [part of the] building signifies the present way of life of the saints; the middle [part signifies] the repose of souls that is acquired after this life; and the top [part signifies] the glory of the [final] resurrection, which will never be changed and will last forever. The door in the center of the side, which was situated in the right [i.e., southern] part of the building, and which opened up the way to the upper parts, [represents] our faith in the passion of Christ, from whose pierced right side, [while he was hanging] on the cross, there flowed forth the sacraments, by receiving which we will be able to ascend to the joys of heavenly life.

  Homilies on the Gospels 2.1

• 1 Kings 6:9

  Ceilings are boardwork constructed and adorned with great beauty and fixed to the beams on the lower side, and because the house of the Lord had been built three times the double height, naturally it had three ceilings. What is more fitting for us to believe than these ceilings signify all the just people of most exalted virtue in the holy church? And their work and teaching is held up as an example to all as being much loftier than any other, and by their intercessions and exhortations they keep the spirits of the weak from failing in temptation. These ceilings are indeed rightly described as being of cedarwood. For cedar is by nature a completely incorruptible tree, of pleasant fragrance and luxuriant appearance, and when it is set on fire it drives away and destroys serpents by its dazzling brightness. These things are an apt figure of all the perfect whose patience is indomitable, whose outstanding reputation for virtue is far more pleasing to the good than that of anyone else, whose powers of refuting and proving wrong those who resist the truth are utterly unshakable, and who, both in this life and the life to come, shine with a resplendence that outshines the rest of the saints.

  Of the Temple of Solomon 1.8.3

• 1 Kings 6:9

  "He also covered the house with cedar ceilings." [1 Kings 6:9] The term "He also covered the house with cedar ceilings" refers to the timber-frame ceilings that, when fastened with nails, display the wondrous beauty of their paintings to those who behold them. There were three ceilings in the temple. The first had thirty cubits from the floor; the second had sixty cubits, aligned with the height of the porticos; the third had one hundred and twenty cubits at the top of the entire house. For in Palestine, as in Egypt, roofs are not raised high but instead built flat, suitable for sitting or walking. Hence, the Lord says in the Gospel: "And what you hear whispered, proclaim upon the housetops." Such a place is most appropriate for proclaiming the word—to those sitting with the speaker or to listeners below. As Solomon says in Proverbs: "It is better to live in a corner of the housetop than in a house shared with a contentious woman" (Prov. XXI); for what is called "roof" in Latin is "doma" in Greek. Moreover, the porticos around the temple had three levels of ceilings. The first from the ground had twenty cubits, the second forty, and the third sixty. Their roofs were also flat. There were thirty porticos on the lower level, thirty in the middle, and thirty above, not separated by walls but by wooden planks, so each of the ninety porticos measured five cubits in width and length, and twenty in height. These porticos are frequently mentioned in the book of Chronicles. Josephus explains their arrangement in more detail. "And he built a platform over the whole house five cubits high;" this is what Moses commanded in Deuteronomy: "When you build a new house, make a parapet for your roof so that you may not bring the guilt of bloodshed on your house if someone falls from it" (Deut. XXII). This platform at the top of the temple walls acted as a parapet to prevent someone ascending to the roof from falling off carelessly. This is mentioned as the cause of King Ahaziah's death, as he fell through the lattice of his upper chamber and suffered fatal injuries. When these panels, walls, or parapets are placed for safety, the common people call them "lattices." "And he covered the house with cedar wood;" signifies the upper covering of the entire structure, that is, the panel added above those beams on which the uppermost ceilings we mentioned earlier were affixed.

  Questions on the Book of Kings #13

• 1 Kings 6:10

  This means the breastworks that were constructed on top of the roof of the house all around in case anyone who came up to the upper parts of the building should suddenly fall to the bottom. And in every house that anyone built, Moses ordered this to be done, saying, "When you build a new house, you shall make a parapet for your roof all the way around, lest blood be shed in your house and you be to blame should anyone slip and fall down headlong." Now these structures or breastworks are called sides above, where, after the words "and on the wall of the temple he built structures all around, running around the walls of the house, both the temple and the oracle," the following is immediately added: "and he made side chambers all around." These side chambers, of course, we have understood as denoting the divine protection that helps us not to give up while still struggling in this world and daily striving after higher things according to our capacity. We ought to understand this passage also in the same sense, but with this distinction that in this life, whether amid the frequent temptations of our implacable enemy or the obstacles of our frailty, we are often, indeed constantly, protected by heavenly compassion, but in the life which, as we have stated above, the top of the roof of the temple suggests, we are protected by so great a grace of God who is with us, that we neither want nor are able to sin, nor are we affected by fear of either death or pain or the adversary who tempts us. The Lord speaks of the helps he gives us in the present life, as if they were the sides of the structures, when he says of his people, "They will call on me, and I shall hear them; I am with them in their tribulation, and I shall rescue them and glorify them." Of his grace to come whereby that heavenly city is illumined, the prophet says to the same city, "Praise the Lord, Jerusalem," and so forth as far as "peace in your borders." Now this structure on the roof of the house of the Lord is rightly said to be five cubits high because, of course, the presence of God's glory in that homeland [of ours] fills us in such a way that nothing else is sweet to our sight, our hearing, our sense of smell or taste or touch except to love the Lord our God with our whole heart, our whole soul, our whole mind, and to love our neighbor as ourselves.

  Of the Temple of Solomon 1.8.4

• 1 Kings 6:15

  On the inside, indeed, the house was lined with cedar, for on the outside, the actual stone it was built of glinted with as much brilliance as if it had been covered with glowing white marble. Taken in the mystical sense, however, the temple walls are the nations of believers of whom the holy universal church consists and whose widespread distribution throughout the whole world is denoted by the width of the walls, whereas the height denotes the hope and whole upward thrust of the church toward heavenly things, or at any rate the height of the wall, which consists of courses of stones laid one on top of the other, denotes the state of the present church where the elect are all built on the foundation of Christ and follow each other in succession through the course of the ages and, by supporting each other, fulfill the law of Christ, which is charity.

  Of the Temple of Solomon 1.8.6

• 1 Kings 6:16

  He calls the east side of the temple the rear; for the temple had its entrance on the east and its inner house, that is, the Holy of Holies, on the west. The fact that he says that the board partitions that separated the inner house from the outer one were erected from the floor to the top does not mean they were built to the ceiling, which was at the height of thirty cubits from the floor, as has already been said above, but only up to a height of twenty cubits, as one can clearly read in what follows. But the portion above these partitions up as far as the ceiling was left open and empty to a height of ten cubits and a length of twenty cubits across the width of the house, and, of course, through this aperture the smoke of the burnt offerings from the altar of sacrifice used to ascend and penetrate all the way in to cover the ark of the Lord. This division of the Lord's house is a clear figure of a mystery and, thanks to the explanation of the apostle, is clearer than daylight because the first house into which "the priests" continually "go performing their ritual duties" is the present church, where, intent on works of piety, we daily offer sacrifices of praise to the Lord, but the inner house, which was built at the rear of the temple, is the promised life in heaven, which indeed precedes this life of our exile, which is celebrated there in the presence of the supreme king as a perpetual solemnity of the blessed, both angels and humankind. Hence it is with reference to it that the servant is quite deservedly told, "Enter into the joy of your Lord" but is later in time because it is after the labors of this world that we succeed in entering it.

  Of the Temple of Solomon 1.9.2

• 1 Kings 6:17

  We have said that the temple itself before the doors of the oracle was a type of the present church. Hence it was rightly forty cubits long, for this number is often used to signify the present labor of the faithful, just as the number fifty stands for the rest and peace to come. For the number ten contains the precepts, the observance of which leads to life. Likewise the number ten signifies that very eternal life that we desire and for which we live. But the world in which we strive to attain that life is a square. Hence too the psalmist, foreseeing the church that was to be assembled from the nations said, "He has gathered them out of the countries from the rising and from the setting of the sun, from the north and from the sea." Now ten multiplied by four makes forty. Hence the people liberated from Egypt as a figure of the present church were subjected to many hardships for forty years in the desert, but at the same time they were also regaled with heavenly bread, and in this way they finally reached the land promised them of old. They were subjected to trials for forty years in order to draw attention to the hardships with which the church contends throughout the whole world in observing the law of God; they were fed on manna from heaven for those forty years to demonstrate that the very sufferings that the church endures in the hope of the heavenly denarius, that is, of eternal happiness, are to be alleviated when those "who now hunger and thirst for righteousness will have their fill," and as the same church sings to its Redeemer, "But as for me, I will appear before your sight in righteousness; I shall be satisfied when your glory shall appear." In the same way then the people of God is both subjected to adversities and regaled with manna to confirm the saying of the apostle: "Rejoicing in hope, patient in tribulation." In this figure too our Lord fasted forty days before his bodily death and feasted forty more with his disciples after his bodily resurrection "appearing to them by many proofs and speaking of the kingdom of God, and eating together with them." For by fasting he showed in himself our toil, but by eating and drinking with his disciples he showed his consolation in our midst. While he was fasting he was crying out, as it were, "Take heed lest perhaps your hearts be weighed down with dissipation and drunkenness and the cares of this life," whereas while he was eating and drinking he was crying out, as it were, "Behold, I am with you all days even to the consummation of the world"; and "But I will see you again, and your heart shall rejoice, and your joy no one shall take from you." For as soon as we set our feet on the way of the Lord we both fast from the vanity of the present world and are cheered with the promise of the world to come, not setting our heart on the life here below but feeding our heart on the life up there.

  Of the Temple of Solomon 1.10

• 1 Kings 6:18

  We have said of cedarwood that it betokened the unsurpassable beauty of the virtues. Now the entire house is covered inside with this wood when the hearts of the righteous begin to shine with nothing but the love of good works, and the house has its turnings made of cedar boards and its joints skillfully wrought when these elect are joined to each other by the most beautiful bond of charity so that, though the multitude of the faithful is innumerable, they can nevertheless, with good reason, be said to have one heart and one soul on account of the community of the faith and love they share. For the turnings that were attached to the joints of the planks in order that they might all make one partition are the very services of charity by which the holy brotherhood is bound together and formed into one house of Christ all over the world. Moreover, this house has carvings standing in relief when, far from covering and hiding their works of virtue, the saints, by a clear outward expression, show forth to all, as an example for living, what they themselves are like and what they do, as did the apostle Paul who not only by preaching Christ to the Gentiles and by personally suffering for Christ showed how outstanding he was, but also in his letters addressed to the churches declared how many perils he underwent for Christ and by what great revelations he was raised aloft in a blessed glorification. And when he said to his listeners without any hesitation, "Be imitators of me, just as I am of Christ," what did he show them but the carvings standing in relief in the house of the Lord, which by the exceptional eminence of his virtue showed itself to be within the power of all to imitate?

  Of the Temple of Solomon 1.11.1

• 1 Kings 6:19

  The exposition of this has been anticipated to the effect, namely, that the secret inner house of our heavenly homeland designated the ark of the covenant, the Lord our Savior in whom alone we have a covenant of peace with the Father, [our Savior] who ascending into heaven after his resurrection placed at the right hand of his Father the flesh that he had taken from the Virgin.

  Of the Temple of Solomon 1.12.1

• 1 Kings 6:20

  "And the altar he also covered with cedar." He means the altar of incense which was in front of the oracle [i.e., the inner sanctuary], about which a little further down are added the words "also the whole altar, which belonged to the oracle, he covered with gold." From this we are given to understand that the same altar was indeed made of stone and overlaid with cedar and then covered with gold. It signifies typically the life of the perfectly righteous who are, as it were, placed near the oracle and giving up the basest pleasures concentrate all their attention merely on entering the kingdom of heaven. Hence quite appropriately it was not the flesh of victims that was burned on this altar but only incense, because such people no longer need to sacrifice in themselves carnal sins or seductive thoughts but only offer up the fragrance of spiritual prayers and heavenly desires through the fire of eternal love in the sight of their Creator. Now what the stone, cedar and gold represent in this kind of altar can be easily understood from what has been said above.

  Of the Temple of Solomon 1.12.3

• 1 Kings 6:21

  The gold leaf with which the house was covered is the manifold works of piety that pure love exhibits in the service either of its Creator or of a brother's need. The gold nails with which the gold leaf was attached are the very precepts of charity or promises of eternal glory through which by the gift of the grace of Christ we are kept constant in the exercise and pursuit of virtue in case we should fail.

  Of the Temple of Solomon 1.12.4

• 1 Kings 6:23

  "Cherubim," as the prophet Ezekiel explicitly declares, is a title of dignity, and in the singular number the form cherub is used, but cherubim in the plural. Hence the figures of the cherubim that were made in the oracle can be appropriately taken to mean the angelic retinues that always wait on their Creator in heaven. And they are properly said to have been made of olive wood because, of course, angelic virtues are anointed with the grace of the Holy Spirit lest they should ever grow arid in the love of God. For they are those fellow companions of ours of whom the prophet speaks in his praise of Christ: "God your God has anointed you with the oil of gladness above your fellows." In figurative terms it was quite right that those whom their Creator later filled with the light of heavenly wisdom were made of olive wood. That is why he wanted them called cherub, which means in Latin "a great store of knowledge." And they are ten cubits high because they enjoy the denarius of eternal life having preserved ever untarnished in themselves the image of their Creator by the sanctity and uprightness and truth that they received in the first creation. For a denarius is worth ten obols and customarily bore the name and likeness of the king. Consequently, it also makes a very fitting metaphor for the kingdom of heaven where, on the one hand, the holy angels ever remain in their Creator's likeness according to which they were made, and on the other hand, the human elect receive his image that they had lost by sinning. For "we know," he says, "that when he appears we shall be like him [and] see him as he is."

  Of the Temple of Solomon 1.13.1

• 1 Kings 6:24

  Wings when used as a figure of holy people signify their virtues whereby they delight in always flying to heavenly things and passing their lives in preoccupation with these things. But when wings are used to signify angels, what do they more aptly demonstrate than the grace of perpetual and unfailing happiness of those who persevere continually in heavenly things in the service of their Creator? Or at all events because they are endowed with the lightness of spiritual nature so that they can get to wherever they want, as it were, by flying, they are here both figuratively represented with wings and actually shown with wings. Now it has been well said: "One wing of the cherub was five cubits, and the other wing of the cherub five cubits," since the angelic powers keep with untiring devotion the law of God which is written in five books, that is, by loving the Lord their God with all their strength and by loving their neighbors as themselves. "For love is the fulfilling of the law. Now "their neighbors" includes both the angelic spirits themselves reciprocally and elect human beings who are equally their fellow citizens. So the reason each wing is said to be of the same dimensions is that with the same devotion as they love each other in God they also long for our company as we ascend to them, and so two wings together take up ten cubits when, in a twofold demonstration of love, the angels rejoice in the presence of their Maker.

  Of the Temple of Solomon 1.13.2

• 1 Kings 6:25

  Two cherubim were made in order to signify a sharing in the same love of which we speak, because love cannot exist between fewer than two. Moreover, the reason why the Savior took care to send the disciples in twos to preach was that he might tacitly teach that those who were to preach the word of faith must before all works possess the virtue of love. And the two cherubim were of the same dimensions and shape because there is no difference of will or thought in the heavenly homeland where all are illumined by one and the same vision and glory of God present there.

  Of the Temple of Solomon 1.13.3

• 1 Kings 6:27

  From what has been said already it is clear why the cherubim, whose abode is always in heaven, were placed in the middle of the interior of the temple. The cherubim, moreover, stretch out their wings as if to fly because angelic spirits always have their mind in readiness to comply with the divine will. But the fact that one cherub's wing was touching one wall and the second cherub's wing the other wall has to do with that ministry of love that the angels perform for us. The fact that the other wings in the middle of the temple touched each other expresses that grace of love with which they embrace each other.

  Of the Temple of Solomon 1.13.4

• 1 Kings 6:28

  The two cherubim can also stand for the two Testaments. These cherubim, no doubt, were made in the oracle because in the design of God's providence, which is, of course, inaccessible and incomprehensible to us, it was arranged before the world began, when and how and by what authors sacred Scripture was to be written. They were made of olive wood because the divine books were composed by men "of mercy, whose godly deeds have not failed," men who were enlightened by the unction of the Holy Spirit. They were made of olive wood because they afford us the light of knowledge with the help of the flame of God's love that is poured forth in our hearts by the Holy Spirit. They are ten cubits high because by the observance of the Decalogue of the law they preach that God is to be served since they show that those who serve God faithfully are to be rewarded with the denarius of an everlasting kingdom. They have twin sets of wings because they proclaim that the Testaments have always, both in adversity and prosperity, pursued heavenly things with tireless resolve and attained to them, because they point out to their listeners that they must do exactly the same. Five cubits is the length of one cherub's wing and five the length of the other's since in all the fluctuations of transient things the saints lay all the senses of their eyes ever on the Lord. They desire to hear the sound of his praise and to recount all his wonderful works, considering his words are sweeter to their throats than honey and the honeycomb to their mouths. Running after the odor of his ointments and while there is breath left in them and the spirit of God in their nostrils, they do not speak evil with their lips or utter folly with their tongue. Thus going on their way "with the armor of righteousness on the right hand and on the left," they succeed in receiving the heavenly denarius that the supreme master of the household has promised to the workers in his vineyard.And the two cherubim formed one work because the writers of both documents served God with one and the same purity of work and devotedness of love and proclaim God with one harmonious voice and belief. What the New Testament relates as accomplished facts regarding the Lord's incarnation, passion, resurrection and ascension, the calling of the Gentiles, the expulsion of the Jews and the manifold affliction of the church, these same facts the Old Testament, rightly understood, truthfully foretold as events that were to happen.

  Of the Temple of Solomon 1.13.7-8

• 1 Kings 6:29

  Solomon makes cherubim in the temple walls when the Lord grants to his elect to guide their lives according to the rule of the holy Scriptures, which contain a great store of knowledge. He makes cherubim when he teaches them to imitate in this world, according to their limited capacity, the chastity of the life of angels, and this is done particularly by vigils and the divine praises, by sincere love of the Creator and the neighbor. He makes palm trees when he fixes in their minds the thought of their eternal reward so that the more they have the reward of righteousness ever before the eyes of their hearts, the less likely are they to fall from the pinnacle of uprightness. He makes several representations, as it were, standing out in relief from the wall when he assigns to the faithful the manifold functions of the virtues, for instance, "compassion, kindness, lowliness, patience and self-restraint, to show forbearance toward one another and forgive one another and above all these things" to have "love, which is the bond of perfection." That is to say, these virtues, when they become such a habit with the elect that they seem, as it were, to be naturally ingrained in them, what else are they than the pictures of the Lord's house done in relief as if they were coming out of the wall, because they no longer learn the words and works of truth extrinsically from others but have them deeply rooted within themselves. Holding them in constant readiness, they can bring forth from their inmost hearts what ought to be done and taught.

  Of the Temple of Solomon 1.14.2

• 1 Kings 6:30

  Inside and outside mean in the oracle and in the temple itself. Now we have said above that the evenness of the floor denoted the humble harmony of the holy brotherhood where, though there are Jews and Gentiles, barbarians and Scythians, freeborn and slaves, highborn and lowborn, they all boast of being brothers in Christ, all boast of having the same Father who is in heaven, for no one may doubt the perfectly harmonious humility of the heavenly citizens. The reason why Solomon overlaid the floor of the house with gold inside and outside is that our king of peace has filled the angels and the souls of the righteous in heaven perfectly and fully with the gift of love and has set apart the citizens of the same heavenly homeland who are in pilgrimage in this world from the baseness of the rest of mortals by the hallmark of love, saying, "By this shall all know that you are my disciples, if you have love one for another."

  Of the Temple of Solomon 1.14.3

• 1 Kings 6:31

  As regards the first part of his statement, namely, "he made little doors of olive wood," he seems to have wanted to explain this more clearly when he added "and two doors of olive wood." For there was one entrance to the oracle. But this entrance was closed by two doors and was opened again when they were unlocked, just as the temple and the portico before the temple no longer had an entrance. They give rise to a certain mystery because [since there is] "one Lord, one faith, one baptism, one God," we must hope for one entrance into the present church after baptism and one entrance into the heavenly kingdom through works of faith.

  Of the Temple of Solomon 1.15

• 1 Kings 6:32

  Now all these items, that is, cherubim and palm trees and carvings in the adornment of the temple walls, have been set forth and explained above according to our ability. There is no need to go to the trouble of adding anything further. For the works of virtue that the church performs throughout the world in its holy and perfect members should be pursued with all diligence by those especially to whom the care of the faithful has been committed and the keys of the kingdom of heaven granted, so that to the extent that they rank higher than the rest, they should also excel them in merit of good actions. For they have the image of the cherubim engraved on them when they imitate, both in thought and action, the life of angels on earth insofar as mortals can. They resemble palm trees when they keep their minds ever steadfastly intent on the gifts of their heavenly reward. For it is with the palm that the hand of a victor is adorned. They have carvings in bold relief when they show to all who observe them the clearest proofs of good works, proofs that no one can misconstrue. And all these works are covered with sheets of gold when, as has often been said and must always be said, the brightness of love outshines the rest of the flowers of virtue, especially in the eminent members of the church.

  Of the Temple of Solomon 1.16.1

• 1 Kings 6:33-34

  Just as the entrance to the inner sanctuary by which one reached the ark of the Lord and the cherubim signifies the entrance to the kingdom of heaven whereby we hope and desire to be introduced to the vision of our Creator and the heavenly citizens, so the entrance into the temple shows in type the beginnings of our life oriented on God when we enter the church of this present time. The latter entrance denotes our entry into the faith, the former our entry into vision. Hence the posts of this entrance were foursquare because of the four books of the holy gospel by whose teaching we are instructed in the true faith, or because of the four cardinal virtues of prudence, fortitude, temperance and justice, on whose most firm foundation, as it were, every edifice of good actions rests; prudence, by which we learn what we ought to do and how we ought to live; fortitude, through which we carry out what we have learned must be done; and the prophet briefly sums up these virtues in one verse, saying, "The Lord is my light and my salvation"; light, that is, to teach us the things we ought to do, salvation to strengthen us to do them; temperance by which we have discretion so as not to find ourselves giving more or less than the right amount of attention to prudence or fortitude; and since anyone who exercises prudence, fortitude and temperance will be proved beyond dispute to be just, the fourth virtue that follows after prudence, fortitude and temperance is justice.

  Of the Temple of Solomon 1.16.4

• 1 Kings 6:35

  [These symbols] have already been expounded above, because the same representations or carvings were wrought on the walls of the house and on the inner doors, and the meaning of the figures is obviously that the first door of the temple actually received the same representations and carvings and the same cherubim as the inner parts. The reason for this is that the same mysteries of faith, hope and charity, which the sublime and the perfect each grasp in a sublime manner and that all the elect in heaven fully understand in the divine vision, are handed on also in the instruction of the unlettered for each one to learn and confess, in as much as those who have been initiated into the mysteries sometimes also succeed in understanding what they have devoutly believed.

  Of the Temple of Solomon 1.16.8

• 1 Kings 6:36

  Hence it is aptly noted that the priests' court was constructed of three courses of polished stones and one course of cedar beams. For the three courses of polished stones are faith, hope and charity, and the expression "of polished stones" is appropriate because each one needs a certain amount of intelligence to discern how he ought to believe and what he ought to hope for as well as love. But the one course of cedar beams is good works performed without being vitiated by outward show, since, if this condition is lacking, faith, hope and charity cannot be genuine. For it has often been said that on account of their pleasant fragrance and naturally incorruptible quality, cedar beams symbolize the enduring character and good repute of works of piety. All the elect who aim at pleasing God by faith, hope, love and action get as far as this court. Beyond it climb the perfect by the exalted grace of their merits since they reach such a peak of virtue that they can say to their hearers, "Be imitators of us as we also are of Christ," and boast and say, "Do you not know that we shall judge the angels? How much more the things of this world?"

  Of the Temple of Solomon 2.17.8

• 1 Kings 6:37-38

  The allegorical meaning of the fact that the house of the Lord was built in seven years is plain, because, of course, the holy church is being built of the souls of the elect for the entire duration of this world, which is also completed in a period of six days, and it too brings its growth to an end with the end of the world. Or, at all events, it is built in seven years on account of the import of the grace of the Spirit through which the church alone gets the authority to be the church. For Isaiah enumerates the seven gifts of the Holy Spirit without which no one can either become a believer or keep the faith or by the merit of faith attain the crown. On the other hand, the fact that it was in the eighth year and in the eighth month of that year that the house was completed in all its parts and all its specifications has to do with the world to come and the day of judgment when the holy church will already have reached such a degree of perfection that it will not be possible to find anything to add to it. For it will then have what that dutiful devotee suppliantly asked of the Lord, saying, "Lord, show us the Father, and it is enough for us." For it is well known that the day of judgment is often represented typologically in the Scriptures by the number eight from the fact that it follows this world, which lasts for seven days. This is also why the prophet gave the title "For the eighth" to the psalm he used to sing through fear of this severe judge, beginning with the words "Lord, rebuke me not in your indignation, nor chastise me in your wrath," and so forth.But there arises the rather important question as to how the house of the Lord is said to have been completed in all its parts in the eighth month and in all its specifications, whereas in what follows one reads that its dedication was completed in the seventh month. On the other hand, it is not credible that Solomon, though he built the temple in seven years and completed it in the eighth month of the eighth year, nevertheless deferred the dedication of the completed building until the seventh month of the ninth year. Hence it seems more likely that the house was built in seven years and seven months so that the solemn ceremony of dedication might be celebrated in the same seventh month, and, as the Chronicles relate, on the twenty-third day of that month Solomon sent the people away to their tents, and thus after one week when the eighth month had come around, the house of the Lord was found to be complete and already finished, that is to say, both in all its parts and in its actual dedication. Unless perhaps one should think that after the dedication of the temple some extra features were added for its services up to the beginning of the eighth month, the king speeding up the work so that the temple would be dedicated in the seventh month, … and that in this way the two things might turn out to be true, namely, both that the temple had been completed in the eighth month in all its parts and specifications and that it had been dedicated in the seventh month.

  Of the Temple of Solomon 2.18.1-2

• 1 Kings 7:13-14

  And this was done on account of the mystery. For the Tyrian craftsman whom Solomon employed to help in his work stands for the ministers of the word chosen from the Gentiles. The allusion to this man as a craftsman is a beautiful touch because he was the son of a widow of Israel, a person who is sometimes wont to be taken as prefiguring the church of the present day from whom her husband, namely, Christ, after having tasted death, rose and ascended into heaven, leaving her meanwhile to sojourn on the earth. However, there is no need to labor the explanation of how the sons of this widow are preachers since all the elect individually profess themselves children of the church. Also since in regard to these preachers of the New Testament a special promise is made in the words of the prophet: "Instead of your fathers, sons are born to you; you shall make them princes over all the earth." Now Hiram did all Solomon's work, that is to say, because the holy teachers, while they devote themselves faithfully to the ministry of the word, do indeed do the work of God, since by speaking outwardly they open the way of truth to those whom he himself has predestined to eternal life by enlightening them inwardly. "I," he says, "planted, Apollo watered; but God gave the increase." Moreover, he made the work of bronze because the energetic teacher seeks to entrust the word to those who … desire to receive it with reverence and keep it to the end, and who also by preaching to others do their utmost to spread more widely whatever right doctrine they have learned themselves; for it is common knowledge that bronze is a metal which is very durable and produces all kinds of sounds.

  Of the Temple of Solomon 2.18.3

• 1 Kings 7:15

  Hence it is good that we are told that two bronze pillars of excellent and marvelous work were set up in this porch and that capitals worked to resemble lilies were placed on top of them. The pillars stood in front of the door of the temple because illustrious teachers, concerning whom the apostle says, "James and Cephas and John, who were reputed to be pillars," precede the coming of our Redeemer, to bear testimony to the coming of the one who said, "I am the door; if anyone enters through me, he will be saved." One of these [pillars] stood at the right of the door and the other at the left, because they foretold to the people of Israel, then fervent with divine faith and charity, the future incarnation of their Redeemer; and they proclaimed to the Gentiles, still as it were facing north, numb with the cold of unbelief, that this [door] was to be opened to make way for the entry of the Redeemer. That the capitals of the pillars were made by a workman to resemble lilies signifies that the entire import of the preaching [of James, Cephas and John] resounded with the clarity of everlasting happiness and promised that his glory would be seen by their hearers. He who existed as God before the ages became a human being at the end of the ages, so that like the flower of the lily he might have a golden color within and be white on the outside. For what is the significance of the glow of gold surrounded by whiteness except the brilliance of divinity in a human being? He first revealed this human being as brilliant because of his virtues, and after his death he clothed him in the snowy white splendor of incorruptibility.

  Homilies on the Gospels 2.25

• 1 Kings 7:16

  The tops of the pillars, that is, their highest part, are the hearts of faithful teachers whose God-centered thoughts guide all their actions and words as the head guides the members of the body. On the other hand, the two capitals that were placed on these pillar tops are the two Testaments, which holy teachers are totally bound both in mind and body to meditate and observe. It is appropriate, then, that both capitals were five cubits high because the Scripture of the Mosaic law comprises five books, and furthermore the entire collection of Old Testament writings embraces the five ages of the world. But the New Testament does not proclaim to us something different from what Moses and the prophets had said should be proclaimed: "If you believed Moses you would believe me, for he wrote of me." For Moses wrote much about the Lord not only in figure but also quite plainly as when he relates what had been promised to Abraham in the Lord's words: "In your seed shall the families of the earth bless themselves," and when in his own words he says to the Israelites, "The Lord will raise up for you among your brothers a prophet like me; him you shall hear according to all things whatsoever he shall speak to you." Of this prophecy the voice of the Father from heaven reminded the disciples when, as the Lord appeared to them in glory between Moses himself and Elijah on the holy mountain, it rang out, saying, "This is my beloved Son in whom I am well pleased; listen to him." Therefore, with the admirable harmony of divine activity, the grace of the New Testament was hidden under the veil of the Old at first, but now the mysteries of the Old Testament are revealed by the light of the New, as if the reason why the capital of each of the two pillars was five cubits high was that it is manifest that the grace of the perfection of the gospel too is innate in the Old Testament whose mysteries are noted beforehand in the five books of the Law or are all comprised more fully in the five ages of the world; and so it happens that each eminent preacher, whether destined to be sent to the Jews or to the Gentiles, fortified with the harmonious testimony of the word of God, keeps the sure and correct rule of faith and conduct free from error, and in the course of his teaching he knows how to draw forth "out of his treasure house new things and old." Not only do the Testaments harmonize with each other in their account of the divine mysteries, but also all the elect who are written about in the books of these Testaments are endowed with the one faith and are bound to each other by the same charity.

  Of the Temple of Solomon 2.18.8

• 1 Kings 7:17

  For the number seven is conventionally used to denote the grace of the Holy Spirit, as attested in the Apocalypse by John, who, after saying that he had seen "the lamb with seven horns and seven eyes," went on to add, by way of explanation, "which are the seven spirits of God sent into the whole world." This the prophet Isaiah more clearly explains when, speaking of the Lord who was to be born in the flesh, he says, "And the spirit of the Lord shall rest on him, the spirit of wisdom and of understanding, the spirit of counsel and of fortitude, the spirit of knowledge and of godliness. And he shall be filled with the spirit of the fear of the Lord." The reason why there were seven rows of net in both capitals is that it was through the grace of one and the same septiform Spirit that the Fathers of both Testaments received the privilege of election.

  Of the Temple of Solomon 2.18.10

• 1 Kings 7:18

  True, there were two rows of networks right around the capital, but both rows were repeated seven times over until the capital was encircled and the row rejoined itself after going full circle. Nor is the figure of the mystery obscured by the fact that there are two rows of network since it is well known that the virtue of love consists of two distinct aspects, namely, when we are bidden to love God with our whole heart, our whole mind and our whole strength and our neighbor as ourselves. But both of those rows have seven rows of nets because without the grace of the Holy Spirit neither God nor the neighbor can be loved. For the statement "because the love of God has been poured into our hearts through the Holy Spirit who has been given to us" remains true. But where the love of God is, there, assuredly, the love of the neighbor also is poured into the hearts of the faithful because, of course, the one cannot be had without the other. Furthermore, these networks were made to cover the capitals, that is, to encircle them completely, because, rightly understood, every page of holy Scripture echoes throughout with the sound of the grace of love and peace. For the capitals are indeed the volumes of the divine Word, the networks are the bonds of mutual love, and the capitals are covered with networks when the sacred words, if I may say so, are shown on all sides to be clothed with the gift of love. For even in the things that we do not understand in the Scriptures, love is abundantly in evidence.

  Of the Temple of Solomon 2.18.11

• 1 Kings 7:19

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

  Of the Temple of Solomon 2.18.13

• 1 Kings 7:20

  We have said that the pomegranates were a type of either the whole church or of each individual believer, but the number one hundred that was originally applied to the right hand was sometimes apt to be used as a figure of eternal beatitude. There were twice this number of pomegranates around the second capital to suggest mystically that the people of both Testaments who were to be unified in Christ were to be brought in to receive the crown of eternal life. In keeping with this figure are the words written about the apostles fishing after the Lord's resurrection when they saw him standing on the shore: "For they were not far from the land, but, as it were, two hundred cubits, dragging the net with the fish." For the disciples indeed drag the net full of large fish for two hundred cubits to the Lord who is already on the shore showing the effects of his resurrection when holy preachers entrust the word of faith to both Jews and Gentiles and drag the elect of both peoples from the waves of this present world and lead them to the glory of the peace and immortality to come. The circumference, therefore, of the second capital has two rows of pomegranates when the sublimity of the heavenly kingdom assembles the elect of both peoples in one citadel of peace.

  Of the Temple of Solomon 2.18.15

• 1 Kings 7:23

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

  Of the Temple of Solomon 2.19.1-3

• 1 Kings 7:24

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

  Of the Temple of Solomon 2.19.4

• 1 Kings 7:26

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

  Of the Temple of Solomon 2.19.8

• 1 Kings 7:27

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

  Of the Temple of Solomon 2.20.3

• 1 Kings 7:28-29

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

  Of the Temple of Solomon 2.20.5

• 1 Kings 7:30

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

  Of the Temple of Solomon 2.20.7

• 1 Kings 7:31-32

  The mouth of the laver was one cubit on account of the unity of confession and faith because we are all baptized in the confession of the Father and the Son and the Holy Spirit, as the apostle says: "One Lord, one faith, one baptism, one God and Father of all." And the mouth itself was at the top of the capital to teach that the way to the heavenly kingdom had been opened to us through baptism. But the actual laver was a cubit and a half in size, in view, no doubt, of the perfection of good works and the beginning of contemplation. For the whole cubit in the laver denotes the perfection of good works.

  Of the Temple of Solomon 2.20.9

• 1 Kings 7:38

  The number forty conventionally typifies great perfection because, of course, four tens make forty; now there are ten precepts whereby our whole code of conduct is laid down in the divine law, but four books of the Gospels in which entry into our heavenly homeland was opened to us through the plan of the Lord's incarnation. And because all who are involved in the ministry of sacred baptism must, together with the faith and mysteries of the gospel, show the fruits of upright conduct, it is fitting that each of the lavers in which the whole burnt offerings were washed should hold forty baths.

  Of the Temple of Solomon 2.20.12

• 1 Kings 7:39

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

  Of the Temple of Solomon 2.20.15

• 1 Kings 7:45-46

  It is appropriate that the vessels of the Lord's house were cast in the region of the Jordan, namely, in the river in which our Lord deigned to be baptized and by his immersion in the waves of its waters changed the element for us into a bath for sins. For every baptism of the faithful in which they are consecrated to the Lord is celebrated on the model of his baptism whereby he himself sanctified the waters. It is proper that the vessels of the Lord's house should have been made in the country of the Jordan, for there is no other way for us to become vessels of election and mercy than by looking to his baptism that he underwent in that river and making sure that we too are washed in that life-giving river. However, it must be noted that he says these vessels were made not only in the country around the Jordan but also in its plains to signify the multiplication of the faithful that was to take place not only in Judea but also in the wide world of all the nations in fulfillment of the prophecy that says, "The plains and everything in them will rejoice."

  Of the Temple of Solomon 2.21.1

• 1 Kings 7:48

  The table of gold is the sacred Scripture, rich in the light of spiritual understanding of which the psalmist says to the Lord, "You have prepared a table before me in the presence of those who afflict me." For lest our enemies who afflict us should divert us into the path of error, our Creator has prepared for us a table of knowledge to strengthen us in the true faith. For the loaves of proposition are the holy teachers whose salutary words or works, anyone who searches in the divine pages will find proposed to us as a model for living. Hence it was prescribed in Exodus that twelve of these loaves be made, that is, on account of the twelve apostles through whose ministry both the New Testament Scripture was written and the mysteries of the Old Testament revealed by the condescension of the Lord. That is to say, this number designates not only these apostles but also all who, by proclaiming the word, administer the nourishment of life to the faithful, because, of course, all follow the same norm of teaching as the apostles received from the Lord.

  Of the Temple of Solomon 2.22.4

• 1 Kings 7:49

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

  Of the Temple of Solomon 2.24.1

• 1 Kings 7:50

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

  Of the Temple of Solomon 2.25.1

• 1 Kings 7:51

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

  Of the Temple of Solomon 2.25.3

• 1 Kings 8:8

  "And when the poles protruded, and the ends of them appeared, etc." [1 Kings 8:8] As the ark was brought into the holy of holies, it is said: And when the poles protruded, and the ends of them appeared outside the sanctuary before the oracle, they no longer appeared outside; this is written more clearly in the volume of Chronicles. The ends of the poles, he says, with which they carried the ark, since they were a little longer, appeared before the oracle. But if anyone had been slightly outside, they could not see them (II Chron. V). Where it should be noted that even if the ends of the poles appeared to those who came closer and looked more carefully before the oracle, it was not possible for the very ends of them to protrude before the oracle, because it was indeed necessary, with the oracle closed and the veil hung before the doors, for the poles themselves also to be hidden entirely within along with the ark and the cherubim. This could not happen if the poles protruding further did not allow space for the doors to be shut. The positioning of the poles which Scripture has taken care to explain so diligently is not without reason, but rather with great consideration of a sacrament. For it is evident that the outer house of the temple designates the Church journeying on earth, while the holy of holies designates the internal happiness of the heavenly homeland. Likewise, the ark brought into the holy of holies typifies the assumed humanity of Christ, brought within the veil of the heavenly kingdom; and the poles with which the same ark was carried typically denote the preachers of the word, through whom He was made known to the world. Now in the ark there was a golden urn holding manna, which in the man Christ all the fullness of divinity dwells bodily. There was Aaron's rod, which had blossomed again after being cut off, signifying that all the power of judgment belongs to Him, whose judgment in the humility of His passion seemed to be removed. There were also the tablets of the covenant, because in Him are hidden all the treasures of wisdom and knowledge. Attached to it were the carrying poles, by which it was carried, signifying the teachers who formerly labored in the word of Christ, now rejoice in the present vision of the glory of Christ. For what one of them said of himself: "I desire to depart and be with Christ" (Philippians 2), he undoubtedly left to be understood of all the companions of his work. The ends of the poles appeared outside in front of the oracle not always, but when the doors of the same oracle happened to be opened; and this not to everyone, but only to those who, approaching closer, diligently strive to behold the things inside. But the ark itself, what it was like and how it was placed, was allowed to be seen only by those who had entered the oracle, because none of the saints still in this life, even if they are highly elevated in mind, but only the citizens of that homeland fully behold the glory of their Redeemer there. The poles and the ark are also stored together in the oracle, signifying that even now the perfect elect who have gone before us into the hidden presence of God, from the turmoil of men, are also hidden. Nevertheless, the ends of the poles are sometimes seen through the open oracle by those who approach, when divine grace grants to the more perfect and to those who purify the eye of their heart with all intention, some glimpse of the joy of the citizens above; which certainly is not granted to those who have retreated a little further, because as much as they remain outwardly empty of mind, so much less do they see the internal joys.

  Questions on the Book of Kings #14

• 1 Kings 8:65

  "Solomon held a great feast, etc." [1 Kings 8:65] It is said that Solomon held a great feast, and all Israel with him; a great multitude from the entrance of Hamath unto the brook of Egypt before the Lord; by the entrance of Hamath, it means the northern region of the promised land; by the brook or torrent of Egypt, as the Chronicles name it, it designates the southern. I think the reader will be pleased to quote some passages more extensively from the words of Saint Jerome. It is written in the book of Numbers, in which the entire promised land is divided in a brief speech by the four regions: The southern part shall begin from the wilderness of Sin, which is near Edom, and shall have its boundaries against the east at the Salt Sea, and shall circle the southern region by the ascent of Scorpions, so that they pass through Zin, and reach as far as the south to Kadesh-Barnea. From there the boundaries will proceed to the village called Adar, and extend to Azmon, and the border will go round from Azmon to the brook of Egypt and shall end at the Great Sea shore. Concerning which in the last vision of the prophet Ezekiel it is thus said: The southern boundary southward from Tamar unto the waters of Meribah (Ezek. 47), that is, of contradiction. Also Kadesh, and the brook until the Great Sea, which means the broad wilderness of Sin, which is near Edom, and in the Red Sea to circle its boundary, and by the ascent of Scorpions, and by Zin, and Kadesh-Barnea, and the courtyard or village of Adar, and from Azmon to reach up to the brook of Egypt, which flows into the sea near the city Rhinocorura. Here indeed, the boundary of the southern region begins at Thamar, which is a city in the wilderness, which Solomon built with remarkable works, and today is called Palmyra, and in the Hebrew language is called Thamar, which in our language sounds as "palm"; up to the waters of the dispute of Kadesh, which is undoubtedly in the desert. And the stream enters the Great Sea, which extends along the shores of Egypt and Palestine. It follows in the book of Numbers: But the western region will begin at the Great Sea, and will be closed by that end (Num. XXXIV): that is, from sea to sea, from the stream namely of Rhinocorure, which flows into the sea, up to the place where the city of Hemath of Syria is. Whose name Ezekiel puts in this region: And the border, he says, of the sea, the Great Sea from the boundary straight on, until you come to Hemath (Ezek. XLVII), which is now called Epiphania, with the name changed from the cruelest tyrant Antiochus; for he had the surname Epiphanes. Moreover, to the northern part, he says, the boundaries will begin from the Great Sea, reaching to the highest mountain, from which they will come to Hemath up to the borders of Sedada, and the boundaries will go up to Zephron and the village of Enan. These will be the boundaries in the northern part (Num. XXXIV). The Hebrews say that the northern region begins from the Great Sea, which extends along the shores of Palestine, Phoenicia, and Syria, which is called Coele, and Cilicia, and through Egypt extends to Libya. But what he says, reaching the boundaries up to the highest mountain, the same Hebrews consider it to mean either Mount Amanus or Taurus, which seems more likely to us. And the boundaries will go, he says, up to Zephron, which city today is called Zephyrium, a town of Cilicia. What follows, and the village of Enan, for which in Hebrew is written Haser Enan, which means the atrium of the fountain, is the boundary of Damascus. Hence Ezekiel says: And the boundary will be from the sea to the atrium of Enan, or Haser Enan, the boundary of Damascus, and from the north to the north, the northern region (Ezek. XLVII). From there, he says, they will measure the boundaries toward the eastern region from the village of Enan to Sephama, and from Sephama the boundaries will descend to Rebla opposite the fountain. From there they will reach toward the east to the sea of Chinnereth, and extend to Jordan, and finally end at the most salty sea (Num. XXXIV). Thus from the boundary of the northern region, that is, the atrium of Enan, the boundaries extend to Sephama, which the Hebrews name Apamea. And from Apamea the boundaries descend to Rebla, which is now called Antioch in Syrian. And so you may know that this Rebla signifies the city which now in Coele Syria is the most famous, it follows, opposite the fountain, which is clear to signify Daphne, from which the above-mentioned city enjoys abundant waters. From there, he says, the boundaries will reach toward the east to the sea of Chinnereth, that is, the lake of Tiberias. However, it is called a sea, though it has sweet waters, according to the idiom of Scripture, where gatherings of waters are called seas. And the boundaries will extend, he says, to the Jordan, and finally be closed by the sea, either the Dead Sea or (as some think) the tongue of the Red Sea, on whose shore Aila is situated.

  Questions on the Book of Kings #15

• 1 Kings 8:66

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

  Homilies on the Gospels 2.24

• 1 Kings 10:2

  We read also in the book of Kings that the queen of the South came from the end of the earth to listen to the wisdom of Solomon. Actually, it was customary for that nation to be always ruled by women, whom they called Kandakes.The sending by the Ethiopian queen of the treasures of the nations to Jerusalem signifies that the church would bring gifts of the virtue and of faith to the Lord. The etymology of her name is also appropriate, for in Hebrew Candace [Kandake] means "exchanged." In the Scriptures (in the psalm "For those who will be exchanged") it is she to whom it was said, "Hear, daughter, and see, and incline your ear. Forget your people and your father's home," and so forth.

  Commentary on Acts 8:27