Psalms 72:16

"And there shall be a firmament on the earth, on the tops of the mountains" [Psalm 72:16]. For, "all the promises of God in Him are Yea," [2 Corinthians 1:20] that is, in Him are confirmed: because in Him has been fulfilled whatever has been prophesied for our salvation. For the tops of the mountains it is meet to understand as the authors of the divine Scriptures, that is, those persons through whom they were supplied: wherein He is indeed Himself the Firmament: for unto Him all things that have been divinely written are ascribed. But this He willed should be on earth; because for the sake of those that are upon earth, they were written. Whence He came also Himself upon earth, in order that He might confirm all these things, that is, in Himself might show them to have been fulfilled. "For it was necessary," He says, "for all things to be fulfilled which were written in the Law, and the Prophets, and Psalms, concerning Me:" [Luke 24:44] that is, "in the tops of the mountain." [Isaiah 2:2] For so there comes in the last time the evident Mount of the Lord, prepared on the summit of the mountains: of which here he speaks, "in the tops of the mountains." "Highly superexalted above Libanus shall be His fruit." Libanus we are wont to take as this world's dignity: for Libanus is a mountain bearing tall trees, and the name itself is interpreted whiteness. For what marvel, if above every brilliant state of this world there is superexalted the fruit of Christ, of which fruit the lovers have contemned all secular dignities? But if in a good sense we take Libanus, because of the "cedars of Libanus which He has planted:" what other fruit must be understood, that is being exalted above this Libanus, except that whereof the Apostle speaks when he is going to speak concerning that love of his, "yet a pre-eminent way to you I show"? [1 Corinthians 12:31] For this is put forward even in the first rank of divine gifts, in the place where he says, "but the fruit of the Spirit is love:" [Galatians 5:22] and with this are conjoined the remaining words as consequent. "And they shall flourish from the city like hay of the earth." Because city is used ambiguously, and there is not annexed of Him, or of God, for there has not been said, "from the city" of Him, or "from the city" of God, but only "from the city:" in a good sense it is understood, in order that from the city of God, that is, from the Church, they may flourish like grass; but grass bearing fruit, as is that of wheat: for even this is called grass in Holy Scripture; as in Genesis there is a command for the earth to bring forth every tree and every grass, and there is not added every wheat: which without doubt would not have been passed over unless under the name of grass this also were understood; and in many other passages of the Scriptures this is found. But if we must take, "and they shall flourish like the grass of the earth," in the same manner as is said, "all flesh is grass, and the glory of a man like the flower of grass:" [Isaiah 40:6] certainly then that city must be understood which does intimate this world's society: for it was not to no purpose that Cain was the first to build a city. [Genesis 4:17] Thus the fruit of Christ being exalted above Libanus, that is, above enduring trees and undecaying timbers, because He is the everlasting fruit, all the glory of a man according to the temporal exaltation of the world is compared to grass; for by believers and by men already hoping for life eternal temporal felicity is despised, in order that there may be fulfilled that which has been written, "all flesh is grass, and all the glory of flesh as the flower of grass: the grass has dried, the flower has fallen off, but the word of the Lord does endure for ever." There is the fruit of Him exalted above Libanus. For always flesh has been grass, and the glory of flesh as the flower of grass: but because it was not clearly proved what felicity ought to have been chosen and preferred, the f