19. But 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"? [2778] He is Himself the "Mountain full of curds," [2779] because of the babes to be fed with grace as though it were with milk; [2780] 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.
20. Secondly, 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; [2781] He turneth to them and saith, "Why do ye imagine [2782] mountains full of curds, a mountain," he saith, "wherein it hath pleased God to dwell therein"? (ver. 16). "Why do ye imagine?" [2783] For as they are a light, because to themselves also hath been said, "Ye are the Light of the world," [2784] but something different hath been called "the true Light which enlighteneth every man," [2785] so they are mountains; but far different is the Mountain "prepared on the top of the mountains." [2786] 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:" [2787] so that "he hath glorieth, not in himself, but in the Lord may glory." [2788] "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," [2789] not in a shadow, as in the temple made by king Solomon, [2790] but "bodily," that is, solidly and truly...."For there is One God, and One Mediator of God and men, the Man Christ Jesus," [2791] Mountain of mountains, as Saint of saints. Whence He saith, "I in them and Thou in Me." [2792] "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."
21. Thus 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, muriopl?sion, 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 chilia, but muri?des are a number of tens of thousands: for one murias are ten thousands. Thus a vast number of saints and believers, who by bearing God become in a manner the chariot [2794] 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." [2795] 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. [2796] 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, [2797] but, "The Lord is in them." Therefore even if they are as it were sorrowful, yet alway rejoicing, [2798] 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 Sins 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." [2799] ...
22. In the next place, turning his address to the Lord Himself, "Thou hast gone up," he saith, "on high, Thou hast led captivity captive, Thou hast received gifts in men" (ver. 18). Of this the Apostle thus maketh mention, thus expoundeth in speaking of the Lord Christ: "But unto each one of us," he saith, "is given grace after the measure of the giving of Christ: for which cause he saith, He hath gone up on high, He hath led captive captivity, He hath given gifts to men." [2800] ...And let it not move us that the Apostle making mention of that same testimony saith not, "Thou hast received gifts in men;" but, "He hath given gifts unto men." For he with Apostolic authority hath spoken thus according to the faith that the Son is God with the Father. For in respect of this He hath given gifts to men, sending to them the Holy Spirit, which is the Spirit of the Father and of the Son. But forasmuch as the self-same Christ is understood in His Body which is the Church, wherefore also His members are His saints and believers, whence to them is said, "But ye are the Body of Christ, and the members," [2801] doubtless He hath Himself also received gifts in men. Now Christ hath gone up on high, and sitteth at the right hand of the Father: [2802] but unless He were here also on the earth, He would not thence have cried, "Saul, Saul, why persecutest thou me?" [2803] When the Same saith Himself, "Inasmuch as to one of My least ye have done it, to Me ye have done it:" [2804] why do we doubt that He receiveth in His members, the gifts which the members of Him receive?
23. But what is, "Thou hast led captivity captive"? Is it because He hath conquered death, which was holding captive those over whom it reigned? Or hath he called men themselves captivity, who were being held captive under the devil? Which thing's mystery even the title of that Psalm [2805] doth contain, to wit, "when the house was being builded after the captivity:" that is, the Church after the coming in of the Gentiles. Calling therefore those very men who were being held captive a captivity, as when "the service" [2806] is spoken of there are understood those that serve also, that same captivity he saith by Christ hath been led captive. For why should not captivity be happy, if even for a good purpose men may be caught? Whence to Peter hath been said, "From henceforth thou shalt catch men." [2807] Led captive therefore they are because caught, and caught because subjugated, being sent under that gentle yoke, [2808] being delivered from sin whereof they were servants, and being made servants of righteousness [2809] whereof they were children. Whence also He is Himself in them, that hath given gifts to men, and hath received gifts in men. And thus in that captivity, in that servitude, in that chariot, under that yoke, there are not thousands of men lamenting, but thousands of men rejoicing. For the Lord is in them, in Sina, in the holy place. [2810] ...
24. But what next doth he adjoin? "For they that believe not to dwell" (ver. 18): or, as some copies have, "For not believing to dwell:" for what else are men not believing, but they that believe not? To whom this hath been said, is not easy to perceive. For as though a reason were being given of the above words, when it had been said, "Thou hast led captivity captive, Thou hast received gifts in men:" there hath been added in continuation, "for they that believe not to dwell," that is, not believing that they should dwell. What is this? Of whom saith he this? Did that captivity, before it passed into a good captivity, show whence it was an evil captivity? For through not believing they were possessed by the enemy, "that worketh in the sons of unbelief: among whom ye were sometime, while ye were living among them." [2811] By the gifts therefore of His grace, He that hath received gifts in men, hath led captive that captivity. For they believed not that they should dwell. For faith hath thence delivered them, in order that now believing they may dwell in the House of God, even they too becoming the House of God, and the Chariot of God, consisting of thousands of men rejoicing.
25. Whence he that was singing of these things, in the Spirit foreseeing them, even he too being fulfilled with joy hath burst forth [2812] a hymn, saying, "The Lord God is blessed, blessed is the Lord God from day unto day" (ver. 19). Which some copies have, "by day daily," because the Greeks have it thus, hem?ran kath' hem?ran: which more exactly would be expressed by, "by day daily." Which expression I think signifieth the same as that which hath been said, to wit, "from day unto day." For daily this He doeth even unto the end, He leadeth captive captivity, receiving gifts in men.
26. And because He leadeth that chariot unto the end, He continueth and saith, "A prosperous journey there shall make for us the God of our healths, our God, the God of making men safe" (ver. 20). Highly is grace here commended. For who would be safe, unless He Himself should make whole? But that it might not occur to the mind, Why then do we die, if through His grace we have been made safe? immediately he added below, "and the Lord's is the outgoing of death:" as though he were saying, Why are thou indignant, O lot of humanity, that thou hast the outgoing of death? Even thy Lord's outgoing was no other than that of death. Rather therefore be comforted than be indignant: for even "the Lord's is the outgoing of death." "For by hope we have been saved: but if that which we see not we hope for, through patience we wait for it." [2813] Patiently therefore even death itself let us suffer, by the example of Him, who though by no sin He was debtor to death, and was the Lord, from whom no one could take away life, but Himself laid it down of Himself, yet had Himself the outgoing of death.
27. "Nevertheless, God shall break in pieces the heads of His enemies, the scalp of hair of men walking on in their transgressions" (ver. 21): that is, too much exalting themselves, being too proud in their transgressions: wherein at least they ought to be humble, saying, "O Lord, be Thou merciful to me a sinner." [2814] But He shall break in pieces their heads: for he that exalteth himself shall be humbled. [2815] And thus though even of the Lord be the outgoing of death: nevertheless the same Lord, because He was God, and died after the flesh of His own will, not of necessity, "shall [2816] break in pieces the heads of His enemies:" not only of those who mocked and crucified Him, and wagged their heads, and said, "If Son of God He is, let Him come down from the Cross;" [2817] but also of all men lifting up themselves against His doctrine, and deriding His death as though it were of a man. For that very same One of whom hath been said, "Others He saved, Himself He cannot save," [2818] is the "God of our healths," and is the "God of saving men:" but for an example of humility and of patience, and to efface the handwriting of our sins, He even willed that the outgoing of death should be His own, that we might not fear that death, but rather this from which He hath delivered us through that. Nevertheless, though mocked and dead, "He shall break [2819] in pieces the heads of His enemies," of whom He saith, "Raise Thou me up, and I shall render to them:" [2820] whether it be good things for evil things, while to Himself He subdueth the heads of them believing, or whether just things for unjust things, while He punisheth the heads of them proud. For in either way are shattered and broken the heads of enemies, when from pride they are thrown down, whether by humility being amended, or whether unto the lowest depths of hell being hurled.