Psalm LXVIII
But it was best that in this passage of the Psalms our translators said not, “among the lots,” which expression is more suited to the Latin idiom; but, “in the midst of the lots,” as though “in the midst between the lots,” which rather is the reading in the Greek, and which is wont to be said in the case of those things which ought to have a mutual consent.…But why in the “lots”
the Testaments should be perceived, though this word is Greek, and the Testament is not so named, the reason is, because through a testament is given inheritance, which in Greek is called κληρονομία , and an heir κληρονόμος. Now κλῆρος in Greek is the term for lot, and lots according to the promise of God are called those parts of the inheritance which were distributed to the people. Whence the tribe of Levi was commanded not to have lot among their brethren, because they were sustained by tithes from them. For, I think, they that have been ordained in the grades of the Ecclesiastical Ministry have been called both Clergy and Clerks, because Matthias by lot was chosen, who we read was the first that was ordained by the Apostles. Henceforth, because of inheritance which is given by testament, as though by that which is made that which maketh, by the name of “lots” the Testaments themselves are signified.
17Nevertheless, to me here another sense also occurreth, if I mistake not, to be preferred; understanding by cleri the inheritances themselves: so that, whereas the inheritance of the Old Testament, although in a shadow significant of the future, is earthly felicity; but the inheritance of the New Testament is everlasting immortality; to “sleep in the midst of the lots” is not too earnestly now to seek the former, and still patiently to look for the latter.…And because so well they have slept, on them, as it were on wings now flieth, and with praises is exalted, the Church: to wit, the Dove silvered, in order that by this fame of theirs, posterity having been invited to imitate them, while in like manner the rest also sleep, there may be added wings whereby even unto the end of the world sublimely she may be preached.
18“While He that is above the heavens distinguisheth kings over Her, with snow they shall be made white in Selmon” (ver. 14). While He “above the heavens,” He that ascended over all heavens that He might fulfil all things, “while He distinguisheth kings over Her,” that is, over that same “Dove silvered.” For the Apostle continueth and saith, and “He hath Himself given some for Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers.” For what other reason is there to distinguish kings over Her, save for the work of the Ministry, for the edification of the Body of Christ: when she is indeed Herself the Body of Christ? But they are called kings from ruling: and what more than the lusts of the flesh, that sin may not reign in their mortal body to obey the desires thereof, that they yield not their members instruments of iniquity unto sin, but yield themselves to God, as though from the dead living, and their members instruments of righteousness to God? For thus shall the kings be distinguished from foreigners, because they draw not the yoke with unbelievers: secondly, in a peaceful manner being distinguished from one another by their proper gifts. For not all are Apostles, or all Prophets, or all Teachers, or all have gifts of healings, or all with tongues do speak, or all interpret. “But all these things worketh one and the same Spirit, dividing proper gifts to each one as He willeth.” In giving which Spirit He that is above the Heavens distinguisheth kings over the Dove silvered. Of which Holy Spirit, when, sent to His Mother full of grace, the Angel was speaking, to her enquiring in what manner it could come to pass that she was announced as going to bear, seeing she knew not a man: …he saith, “The Holy Spirit shall come over upon thee, and the virtue of the Most Highest shall overshadow thee,” that is, shall make a shadow for thee, “wherefore that Holy Thing which shall be born of thee, shall be called the Son of God.” That “shadow” again is understood of a defence against the heat of carnal lusts: whence not in carnal concupiscence, but in spiritual belief, the Virgin conceived Christ. But the shadow consisteth of light and body: and further, The “Word” that “was in the beginning,” that true Light, in order that a noonday shadow might be made for us; “the Word,” I say, “was made Flesh, and dwelled in us.” …
19But this mountain he calleth the “mountain of God, a mountain fruitful, a mountain full of curds” (ver. 15), or “a mountain fat.” But here what else would he call fat but fruitful? For there is also a mountain called by that name, that is to say, Selmon. But what mountain ought we to understand by “the mountain of God, a mountain fruitful, a mountain full of curds,” but the same Lord Christ? Of whom also another Prophet saith, “There shall be manifest in the last times the mountain of the Lord prepared on the top of the mountains”? He is Himself the “Mountain full of curds,” because of the babes to be fed with grace as though it were with milk; a mountain rich to strengthen and enrich them by the excellence of the gifts; for even the milk itself whence curd is made, in a wonderful manner signifieth grace; for it floweth out of the overflowing of the mother’s bowels, and of a sweet compassion unto babes freely it is poured forth. But in the Greek the case is doubtful, whether it be the nominative or the accusative: for in that language mountain is of the neuter gender, not of the masculine: therefore some Latin translators have not translated it, “unto the Mountain of God,” but, “the Mountain of God.” But I think, “unto Selmon the Mountain of God,” is better, that is, “unto” the Mountain of God which is called Selmon: according to the interpretation which, as we best could, we have explained above.
20Secondly, in the expression, “Mountain of God, Mountain full of curds,” Mountain “fruitful,” let no one dare from this to compare the Lord Jesus Christ with the rest of the Saints, who are themselves also called mountains of God.…For there were not wanting men to call Him, some John Baptist, some Elias, some Jeremias, or one of the Prophets; He turneth to them and saith, “Why do ye imagine mountains full of curds, a mountain,” he saith, “wherein it hath pleased God to dwell therein”? (ver. 16). “Why do ye imagine?” For as they are a light, because to themselves also hath been said, “Ye are the Light of the world,” but something different hath been called “the true Light which enlighteneth every man,” so they are mountains; but far different is the Mountain “prepared on the top of the mountains.” These mountains therefore in bearing that Mountain are glorious: one of which mountains saith, “but from me far be it to glory, save in the Cross of our Lord Jesus Christ, through whom to me the world hath been crucified, and I to the world:” so that “he that glorieth, not in himself, but in the Lord may glory.” “Why” then “do ye imagine mountains full of curds,” that “Mountain wherein it hath pleased God to dwell therein”? Not because in other men He dwelleth not, but because in them through Him. “For in Him dwelleth all the fulness of the Godhead,” not in a shadow, as in the temple made by king Solomon, but “bodily,” that is, solidly and truly.…“For there is One God, and One Mediator of God and men, the Man Christ Jesus,” Mountain of mountains, as Saint of saints. Whence He saith, “I in them and Thou in Me.” “Why then do ye imagine mountains full of curds, the mountain wherein it hath pleased God to dwell in Him?” For those mountains full of curds that Mountain the Lord shall inhabit even unto the end, that something they may be to whom He saith, “for without Me nothing ye are able to do.”
21Thus cometh to pass that also which followeth: “The Chariot of God is of ten thousands manifold:” or “of tens of thousands manifold:” or, “ten times thousand times manifold” (ver. 17). For one Greek word, which hath there been used, μυριοπλάσιον , each Latin interpreter hath rendered as best he could, but in Latin it could not be adequately expressed: for a thousand with the Greeks is called χίλια , but μυριάδες are a number of tens of thousands: for one μυριὰς are ten thousands. Thus a vast number of saints and believers, who by bearing God become in a manner the chariot of God, he hath signified under this name. By abiding in and guiding this, He conducteth it, as though it were His Chariot, unto the end, as if unto some appointed place. For, “the beginning is Christ; secondly, that are of Christ, at the appearing of Him; then the end.”
This is Holy Church: which is that which followeth, “thousands of men rejoicing.” For in hope they are joyful, until they be conducted unto the end, which now they look for through patience. For admirably, when he had said, “Thousands of men rejoicing:” immediately he added, “The Lord is in them.” That we may not wonder why they rejoice, “The Lord is in them.” For through many tribulations we must needs enter into the kingdom of God, but, “The Lord is in them.” Therefore even if they are as it were sorrowful, yet alway rejoicing, though not now in that same end, to which they have not yet come, yet in hope they are rejoicing, and in tribulation patient: for, “The Lord is in them, in Sina in the holy place.” In the interpretations of Hebrew names, we find Sina interpreted commandment: and some other interpretations it has, but I think this to be more agreeable to the present passage. For giving a reason why those thousands rejoice, whereof the Chariot of God doth consist, “The Lord,” he saith, “is in them, in Sina in the holy place:” that is, the Lord is in them, in the commandment; which commandment is holy, as saith the Apostle: “Therefore the law indeed is holy, and the commandment is holy, and just, and good.” …