Gregory the Dialogist : And in the vestibule of the gate were two tables on this side, and two tables on that side, that the holocaust might be immolated upon them, and the sin offering, and the trespass offering. What are we to say about the mystical meanings of the prophet Ezekiel, when we can scarcely grasp the very words of his narrative? For behold he says: "And in the vestibule of the gate were two tables on this side, and two tables on that side, that the holocaust might be immolated upon them, and the sin offering, and the trespass offering. And at the outer side, which goes up to the entrance of the gate that looks toward the north, were two tables; and at the other side before the vestibule of the gate, two tables. Four tables on this side, and four tables on that side, by the sides of the gate. There were eight tables, upon which they immolated." In these words, indeed, a great fog of uncertainty arises, whether these things are said about any one gate, or about two, or about each of the gates. But since four tables are described on each side, and afterward it is said in the sum of the conclusion: "There were eight tables upon which they immolated," it is clear that the Spirit does not say this about each of the gates he had described above, because if the six gates enumerated above had four tables on each side, all together they would be called not eight, but forty-eight. Again, if this is said about one gate, our understanding is struck back by a great obstacle, because after the description of the vestibule of the gate, where two tables on this side and two tables on that side are narrated to be, still at the outer side, which goes up to the entrance of the gate that looks toward the north, two tables are mentioned, and it is added: "And at the other side before the vestibule of the gate, two tables." For if within the vestibule of the gate there were two tables on each side, when it is added: "And at the outer side two tables," and "at the other side before the vestibule two tables," among which the gate that looks toward the way of the north is also mentioned, it is certainly clear that there was one vestibule on the inside and another on the outside, because both the inner gate is described first, and afterward in this place the outer gate of the north is described. For when he had described three gates above, he also mentioned that three others belonged to the inner court, the last of which he had narrated as the north gate, but, as was said, of the inner court. Now therefore, when two tables on this side in the vestibule of the gate and two tables on that side are described, the discourse is still being woven about the same inner gate, since it is immediately added that at the outer side, which goes up to the entrance of the gate that looks toward the north, were two tables; and at the other side before the vestibule of the gate, two tables. Therefore the inner gate has been described as having two tables on each side in the vestibule, and the outer gate likewise two. But four on this side and four on that side are made together, since two on each side in the vestibule of the inner gate and two on this side and that side outside in the north gate are described, which all together are eight, upon which they immolate. Therefore, having discussed these matters concerning the outward narrative, let our discourse return to the spiritual understanding, which ought now to be easier, with the Lord granting it, inasmuch as ignorance of the outward description does not constrain us. — Homilies on Ezekiel, Book 2, Homily 9 Gregory the Dialogist : And in the vestibule of the gate were two tables on this side, and two tables on that side, that the holocaust might be immolated upon them. For by the name of gates, as was said above, the holy preachers can be understood, so that the vestibule of the gate is the people. When they receive the words of preaching with a humble mind, tables for sacrifice are constructed in them from virtues. Again, nothing prevents us from understanding the gate as that which is opened to us through the mouths of preachers—the understanding of sacred eloquence—so that the vestibule of the gate may be for us those words of preaching which we first humbly receive, so that afterward we may come to the understanding of sacred eloquence. Let the interior gate therefore be for us the New Testament, and the exterior gate the Old Testament, because the former opens spiritual understanding, while the latter preserved for minds still unlearned the letter in the history of sacred eloquence. Now the interior gate has, in the already great multitude of faithful peoples, two sides, namely the love of God and the love of neighbor. And there are two tables on each side, because in the love of God faith and life must necessarily be maintained, while in the love of neighbor patience and kindness must be especially guarded. For in the love of God faith and life are necessary, because it is written: "Without faith it is impossible to please God." And again it is written: "Faith without works is dead." But in the love of neighbor patience and kindness must be preserved by us, because concerning that same love it is written: "Charity is patient, is kind." Patient, that is, so as to bear with equanimity the evils inflicted by neighbors, and kind, so as to bestow its own goods upon neighbors with eager desire. The exterior gate also, namely the law, has two sides: the spiritual fathers and the carnal people. In each of these there are two tables, because it has in the spiritual fathers doctrine and prophecy, and has in the carnal people circumcision and sacrifice. On these eight tables, therefore, immolation takes place, because whatever faith believes, whatever life shows in the example of good work, whatever patience humbly endures, whatever kindness generously ministers, whatever doctrine healthfully teaches, whatever prophecy forewarns concerning the future, whatever circumcision bound to external commandment, whatever sacrifice accomplished through the devotion of the one offering—all this is shown to be a victim in the eyes of almighty God. For in the law, even through carnal sacrifice, what else did the people immolate but the devotion of their heart? But it should be noted that only four tables are mentioned as having been for the holocaust, which we understand as belonging to the vestibule of the interior gate, so that we may understand concerning the remaining four that they were constructed for sacrifice, not for holocaust. For holocaust, as I stated in the preceding discourse, means "entirely burned." And indeed the law commands that God and neighbor be loved, that divine commandments be kept, and restrains from the desire for others' possessions; yet it does not command that all things be given up. But in the New Testament the Truth testifies to us, saying: "Unless one renounces all that he possesses, he cannot be my disciple." And again he says: "Whoever wishes to come after me, let him deny himself." The tables of the interior gate therefore have holocaust, because in the virtues of the New Testament we burn all things as through a holocaust, when we renounce all things that belong to this world. But the tables of the exterior gate have sacrifice, yet do not have holocaust, because the legal precepts command that tithes be offered, but do not command that all things be given up. — Homilies on Ezekiel, Book 2, Homily 9 Gregory the Dialogist : That the holocaust might be slain upon them, and for sin, and for trespass. Concerning the four tables of the inner vestibule it is said: "That the holocaust might be slain upon them, and for sin, and for trespass." For there is this difference between sin and trespass: sin is to do evil things, while trespass is to abandon good things which ought especially to be maintained. Or certainly sin is in deed, trespass in thought. Rightly therefore upon the four tables of the inner gate the holocaust is slain, both for sin and for trespass, because whoever is able to fully despise this present age, and, leaving all things behind, give himself as a holocaust to the Lord, he already knows perfectly how to lament both the sins of deed and the trespasses of thought—either the evil he did, or the good he ought to have done but did not do. For he who has left behind everything now more freely perceives his faults in weeping. And when earthly care does not hinder his mind, by lamenting for both deed and thought together, what else has he given to the almighty Lord than a holocaust of his mind? — Homilies on Ezekiel, Book 2, Homily 9 Gregory the Dialogist : And in the vestibule of the gate were two tables on this side, and two tables on that side. For our gate has four tables in the inner vestibule, because the holy Church has been instructed by the preaching of the four evangelists, through whose teaching it learned to raise the heart in love of almighty God and to sacrifice its thoughts to Him as an offering. Of these, two are reported to be on one side and two on the other, because two evangelists attested to what they saw concerning the Lord, and two narrated those things which they learned by hearing from their predecessors. Or certainly there are four tables of the inner vestibule, as we plainly perceive, because the holy Church receives four orders of rulers for the instruction of faithful peoples, which Paul enumerates from the gift of almighty God, saying: "He gave some indeed as apostles, some as prophets, others as evangelists, and others as pastors and teachers." But he names pastors and teachers as one order of rulers, because he truly feeds the flock of God who teaches. The outer gate also had four tables, because clearly the Synagogue maintained the observance of external service through the chief priests and elders of the people, through the Scribes and Pharisees. These Pharisees were also called teachers of the law. Whether of the outer or inner gate, two tables are on one side and two on the other, because in her beginnings the holy Church had apostles and prophets. By prophets, however, we mean not those who were among the ancient people, but those who arose in the holy Church after the apostles. In later time also, which is now, she has evangelists and teachers. Since indeed "Gospel" means good news, we certainly call evangelists those who announce to unlearned peoples the good things of the heavenly homeland. These evangelists and teachers indeed existed in earlier time, but even until now, by the Lord's generosity, they remain, because we recognize that still daily both unbelieving peoples are drawn to faith, and all the faithful are instructed in good morals through teachers. But the apostles and prophets have been taken away from this present time, and therefore we say that these tables of our gate, that is, of the holy Church, were as it were on another side. — Homilies on Ezekiel, Book 2, Homily 9