Hilary of Poitiers on the Ark of Psalm 132

Hilary of Poitiers (d. 367) identifies the Ark as Christ's body in section 16 of his Psalms commentary at Psalm 132.

Tractates, on Psalm 132 (Vulgate 131) 15. And because in the Gospels we read the statement: many prophets and righteous people have wanted to see what you see, and hear what you hear, the holy prophet is impatient with this desire. For after he heard and found the rest of God, after he believed he would enter and worship, he now prays to partake in such hope, saying: Arise, O Lord, to your rest, which your David vowed he would find, which we heard in Ephrathah, which we found in the fields of the forest, into whose tabernacles we will enter to worship there, where your feet stood. Arise then to that rest which is sought by the vow's sacrament, which is heard in the place by the knowledge of prophecy, which is found by the fruitful worship of the nations, which is accessible to those entering, which is immutable in place, which is venerable by the religion of the worshippers. 16. But not only you, O Lord, arise to your rest, but also you and the ark of your holiness. Not the ark of the covenant, not the ark of the law, but the ark of your sanctification. Indeed, we remember that the ark of the covenant was golden inside and out, where the stone tablets were, where the holy letters, where the book of the covenant, where the jar of manna. But all these are figures of the body which the Lord assumed, containing in itself the mystery of the law. Now, united with the spirit of divinity and the origin of the flesh, it is indeed golden inside and out -- for the Lord Jesus is in the glory of God the Father -- containing in himself the eternal manna of the covenant -- for he himself is the living bread -- preserving the tablets and the book of the law -- for in him are the words of life. Therefore, so that this ark of sanctification -- for this is how God marked him according to the Gospels by the Father -- may arise to rest with the Lord, the prophet prays. However, that earthly ark was often and frequently captured by foreigners and defiled by kings; and today, with the temple and city overthrown, it no longer exists. And let us see. what follows.

Tractatus in Psalmum CXXXI 15. Et quia in euangeliis legimus dictum: multi prophetæ et iusti cupierunt uidere, quæ uos uidetis, et audire, quæ auditis, sanctus propheta desiderii huius inpatiens est. postquam enim requiem dei audiuit et repperit, postquam introiturum se adoraturumque credidit, spei tantæ fieri iam particeps deprecatur dicens: exsurge, domine, in requiem tuam, quam reperturum se Dauid tuus uouit, quam nos in Ephrata audiuimus, quam in campis siluæ inuenimus, in cuius tabernacula introibimus adoraturi illic. ubi pedes tui steterunt. exsurge igitur in eam requiem quæ uoti sacramento quæsita est, quæ prophetiæ scientia in loco audita est, quæ gentium cultu frugifero reperta est, quæ introeuntibus frequentabilis est, quæ loco indemutabilis est, quæ adorantium religione uenerabilis est. 16 Sed non solum tu, domine, exsurge in requiem tuam, sed et tu et arca sanctificationis tuæ. non arca testamenti, non arca legis, sed arca sanctificationis tuæ. et quidem esse arcam testamenti meminimus intus ac foris auream, ubi tabulæ lapidum, ubi sanctæ litteræ, ubi liber testamenti, ubi gomor mannæ. sed hæc omnia eius, quod dominus adsumpsit, corporis species est, omne in se sacramentum continens legis. nunc et deitatis spiritu et origine carnis unitum intus scilicet et foris aureum est -- est enim dominus Iesus in gloria dei patris -- mannam in se æternam testamenti intra se continens -- ipse enim est panis uiuus -- tabulas et legis librum conseruans -- sunt enim in eo uerba uitæ. ut igitur cum domino etiam hæc sanctificationis arca -- hunc enim deus secundum euangelia signauit pater -- in requiem exsurgat, propheta orat. ceterum arca illa terrena et frequenter et ab allophylis capta est et polluta a regibus; et hodie templo atque urbe subuersa iam nulla est. et uideamus. quid sequatur.