And the seventh month came, etc. When Nehemiah sought to provide and arrange who should dwell in the city they had built, the seventh month arrived; for they were far away. For since the wall was finished on the twenty-fifth day of the sixth month, no more than five days remained until the beginning of the seventh month. This seventh month, from its first day to the twenty-second, was entirely consecrated to legitimate ceremonies; and after these were duly celebrated, he returned with the leaders and the people to arrange the residents of the built city. Here, the devotion and concord of the people are to be noted, who, as if one man, that is, with one and the same faith and love, gathered at the temple of the Lord; and they asked their priest to bring the book and repeat the commands of the law they should follow, so that with the city built, the structure of work pleasing to God might also rise, lest, as before, due to the negligence of religion, the ruin of the city should follow. And it was well that in the sixth month the city was built, and in the seventh, the people were gathered into it to listen to the law; indeed, the sixth day is for working in the law, the seventh is for resting. And this is our most beloved and acceptable rest to the Lord after our good work, that abstaining from servile work, that is, sin, we may more diligently give attention to hearing and fulfilling His commands. Hence, at the beginning of the same seventh month, the solemnity of the trumpets was appointed, by the sound of which the people, amidst prayers and sacrifices, might be more fervently awakened to the memory of the divine law. And now too, by spiritual understanding, after the holy city is built, the divine reading must follow, and the trumpets sound more frequently; for indeed, it is necessary that the people initiated in the heavenly sacraments, also from time to time, be more diligently instructed by sacred speeches on how they ought to live. But when it is said the people are gathered at the square before the Water Gate; I think the Water Gate refers to the court of the priests, by which the temple was surrounded on every side by a quadrangle, most especially on the eastern side of the temple, where the bronze sea was for washing the hands and feet of those entering the temple, and where the ten bronze lavers for washing sacrifices were; where also the altar of burnt offering was, between which and the temple Zacharias, the son of Barachias, was stoned (Matthew XXIII). However, the people did not have the permission to enter within this gate of the court, but only the priests, the ministers of the Lord. The people, however, stood outside this gate, and mostly in the square which was on its eastern side, to listen to the word or to pray. Therefore, the people were rightly gathered before the Water Gate, who by their priest were to be spiritually watered with the flowing Scriptures.

Ezra the scribe stood upon a wooden platform, etc. This place seems to be remembered in the Scripture of Chronicles, where it is said: Solomon stood before the altar of the Lord, facing the multitude of Israel, and stretched out his hands. For Solomon had made a bronze platform and had placed it in the middle of the basilica, measuring five cubits in length, five cubits in width, and three cubits in height, and he stood upon it (II Chronicles VI). Indeed, in the middle of the basilica, in the middle of the priests' courtyard, where the main basilica was surrounded on all sides by the outer courtyards of the temple. About these it is also written earlier in the same book: He also made the courtyard of the priests and a great basilica (II Chronicles IV). However, Solomon, as a king, made a bronze platform; while Ezra, as of lesser authority, set up a wooden platform to speak from, much like Solomon or Moses made a bronze altar for holocausts, for which the sons of the captivity replaced with stone. But it should not be thought that a wooden platform has a lesser degree of perfection than a bronze base. For it has often been said, as bronze endures through the passage of time or through the sweetness of sound, divine sacraments never fail through the passage of ages, and their sound goes out into all the earth; thus also wood is very fittingly appropriate for them, especially on account of the trophy of the Lord's passion. Therefore, the high priest stands above the entire people when he who takes the position of a teacher, by the merit of a more perfect life, surpasses the actions of the crowd. He stands on a wooden platform made to speak from, when by the singular imitation of the Lord's passion, he makes himself loftier than the others. Hence, he worthily gained the confidence to freely preach the word of God. For he who scorns to imitate the Lord’s passion according to his own measure has not yet ascended the wooden platform from which he can stand above the weak. Therefore, such a scribe must either tremble or blush to preach the commandments of God, fearing or being ashamed to propose for others to do what he himself has not done. Hence it aptly follows in the subsequent paragraphs:

The people stood in their place. For when leaders strive as much to excel their subjects in good works as they do in honor, then these same subjects, incited by their good examples, already follow the course of their own lives devotedly; admonished by their pious exhortations, they delight in frequently shedding tears for their admitted errors, or even for the desires of the heavenly homeland. Hence it is fittingly added here:

"But all the people wept when they heard the words of the law." For the same holy teachers, who stir the minds of their hearers to tears with sacred readings and devout exhortations, also console those tears by promising them the eternal joys to come. Rightly it is added:

"And he said to them: Go, eat rich foods, etc." For the day of the Lord is holy to us when we strive to hear and fulfill his words. On which day, although suffering external tribulations, we ought to be rejoicing in hope, according to the Apostle's saying: "As sorrowful, yet always rejoicing" (2 Cor. 6). On this day we are also commanded to eat rich foods and drink sweet wine; that is, to rejoice in the abundance of good action divinely bestowed upon us and in the sweetness of hearing the word of God. For sweet wine is wine sweetened with honey, hence it is called Oinomeli in Greek. But we are also instructed to send portions to those who have not prepared themselves, from these same most wholesome mental feasts, so that we may also strengthen the consciences of our weaker neighbors either by the example of pious action or by the sweetness of devout exhortation, so that their souls, according to the Psalmist, may be filled as with marrow and fatness from the abundance of heavenly generosity, and with joyful lips may praise the name of the Lord (Psalm 62). We ought to imitate this literally as well; so that, on feast days, after prayer, readings, and the completion of the singing of psalms, when we plan to care for the refreshment of the flesh, we also remember to give a portion to the poor and to strangers.

And they found written in the law that the Lord commanded, etc. These things are more fully written in Leviticus, and that they were ordered to be remembered for that long journey during which the Lord, bringing His people out of Egypt, made them dwell in tabernacles in the desert for forty years, daily teaching them the precepts of His law through Moses (Leviticus 23). The erection of tabernacles was commanded, which in Greek is called Scenopegia, for seven days every year, that is, from the fifteenth day of the same seventh month to the twenty-second. The sacrament of this observance must be diligently examined by us with spiritual inquiry, especially since the Lord deigned to be present at this feast in the Gospel (John 7) and dedicated it with His sacrosanct words while addressing the gathered people. Therefore, our fathers were also freed from Egyptian servitude by the blood of the Lamb, and led through the desert for forty years to reach the promised land, just as through the Lord’s passion, the world was freed from servitude to the devil, and the early Church was gathered by the apostles, which, as if led through a desert for forty years, was brought to the promised heavenly country. Imitating the forty-day fast, which Moses, Elijah, and the Lord Himself completed, it used to lead a life in great continence, always thirsting for the eternal homeland; and fully separated from all the allurements of this world, it conducted a nearly secluded life in daily meditation on the divine law. For remembrance of this, at the same time, we must also dwell in tabernacles, leaving our dwellings, that is, abandoning secular delights, confessing that we are pilgrims in this life and that our homeland is in heaven; and to desire to reach it sooner. And this on the solemn day in the seventh month, that is, in the light of heavenly joy, when our heart is filled with the grace of the Holy Spirit, which the prophet praised as sevenfold. In these tabernacles, indeed, we are commanded to stay for seven days; for throughout the duration of our lives, which revolves through so many days, we must keep in mind that we are sojourners with God on earth and strangers like all our fathers.

Go forth, he says, to the mountain, etc. And let us also go forth from a dwelling of general thoughts, to the height of the holy Scriptures to be frequently meditated upon; and let us bring from there, as if olive branches, the fruits of mercy, with which by refreshing the poor, we may simultaneously shade ourselves from the heat of tempting vices; and branches of the most beautiful wood, which the Jews call cedar, indeed, the fruits of charity, which is amongst all virtues the most beautiful and illustrious, through which our Lord ascended the wood of the cross for our salvation. As we imitate His passion to the extent that it is possible, we are certainly protected by the branches of the most beautiful wood. Let us also bring branches of myrtle, in the mortification of desires and all vices. For even the magi, offering myrrh to the Lord, taught typologically that those who belong to Jesus Christ ought to crucify their flesh with its vices and lusts. Likewise, whoever can say: 'For we are the good fragrance of Christ to God, in every place' (II Cor. II), brings myrtle branches to make a shelter for themselves. Let us also bring palm branches, the ornament of the victorious hand, so that we may always carry a mind victorious over gluttony, wrath, greed, and other vices, and always strive to be stronger than all enemies; so that in the future we may be worthy to be consorts of those about whom John speaks in his Apocalypse: 'They stood before the throne in the presence of the Lamb, clothed in white robes, and with palms in their hands' (Rev. VII). Also, branches of woody trees, that is, the adornments of other virtues; with all these we make mystic tabernacles for ourselves, as by being delighted with good works, we draw our entire mind away from worldly enticements.

And the people went out, and brought back, etc. On the house-top, he says, on the roof of the houses. For in Palestine they do not have gabled roofs on the houses, but the tops of all the houses are flat, with beams and boards laid over them. Hence, in the law, it is commanded that when someone builds a new house, they shall make a parapet around the roof, so that no one may fall from it and incur the danger of death (Deut. XXII). In the same way, each of us goes out and makes tabernacles on the house-top, that is, on the roof of his house, when, transcending the dwelling of his flesh with his mind, he diligently tramples upon its harmful desires with meditations of heavenly light and freedom. This same thing we do in our courtyards when, with our mind burning towards heavenly things, we stand as if outside the world, whose dwelling we desire to leave behind more swiftly. We also do this in the courtyards of the house of God, when, even if it is not yet permitted to enter the hall of the heavenly dwelling, we place all the memory and residence of our thoughts in its vicinity. We also do this in the street of the water gate, when, with our heart expanded on the path of God's commandments, just as the servant desires at the fountains of water, so our soul desires the living God (Psalm XLI). We also do this in the street of the Ephraim gate, that is, of the fruitful or growing, when in the same ample freedom of heart we advance in such a way that the gate of righteousness is opened to us by the Lord, and we may always grow in Him for salvation, and may merit to abound in greater fruits of good action day by day.

He read from the book of the law of God, etc. As far as the meaning of the text goes, the Feast of Tabernacles was typically celebrated for seven days, that is, from the fifteenth day of the seventh month of the moon, up to the twenty-first. Then on the eighth day, that is, the twenty-second of the month, a gathering of the people took place once more, marked by a greater festivity. For it is written in Leviticus: On the fifteenth day of the seventh month, when you have gathered all the fruits of your land, you shall celebrate the Lord's feast for seven days. The first day and the eighth day shall be a Sabbath, that is, a rest. And you shall take for yourselves on the first day the fruit of beautiful trees, etc. (Leviticus 23). So Ezra read to the people in the book of the law of God during the seven days of the Feast of Tabernacles; because this truly is our genuine solemnity of mind in this life, that through each day, that is, through all the good works by which we are enlightened by the Lord, we may devote our attentive hearts to reading, hearing, and doing His words. This solemnity begins on the fifteenth day of the month, when the moon is at its fullest at night, whereupon all the shadows of our mind are resolved by the most brilliant light of Christ. And it follows with the eighth day of the Sabbath, that is, of rest, obviously at the time of the resurrection in the future life; the joys of which we are uplifted by hope for now, and then we will fully enjoy in reality, when that most longed-for gathering—the entire assembly of saints, both angels and men—rejoices together in the presence of their Creator, never to be separated.