4. But who is "the righteous" man, who "hath never been seen forsaken, nor his seed begging bread"? If you understand what is meant by "bread," you understand who is meant by him. For the "bread" is the Word of God, which never departs from the righteous man's mouth....See now if "holy meditation doth keep thee'" in the rumination of this bread, then "hast thou never seen the righteous forsaken, nor his seed begging bread."
5. "He is always merciful, and lendeth" (ver. 26). "Foeneratur" is used in Latin indeed, both for him who lendeth, and for him who borroweth. But in this passage the meaning is more plain, if we express it by "foenerat." What matters it to us, what the grammarians please to rule? It were better for us to be guilty of a barbarism, so that ye understand, than that in our propriety of speech ye be left unprovided. Therefore, that "righteous man is all day merciful, and (foenerat) lendeth." Let not the lenders of money on usury, however, rejoice. For we find it is a particular kind of lender that is spoken of, as it was a particular kind of bread; that we may, in all passages, "remove the roof," and find our way to Christ. I would not have you be lenders of money on usury; and I would not have you be such for this reason, because God would not have you....Whence does it appear that God would not have it so? It is said in another place, "He that putteth not out his money to usury." [907] And how detestable, odious, and execrable a thing it is, I believe that even usurers themselves know. Again, on the other hand, I myself, nay rather our God Himself bids thee be an usurer, and says to thee, "Lend unto God." If thou lendest to man, hast thou hope? and shalt thou not have hope, if thou lendest to God? If thou hast lent thy money on usury to man, that is, if thou hast given the loan of thy money to one, from whom thou dost expect to receive something more than thou hast given, not in money only, but anything, whether it be wheat, or wine, or oil, or whatever else you please, if you expect to receive more than you have given, you are an usurer, and in this particular are not deserving of praise, but of censure. "What then," you say, "am I to do, that I may lend' profitably?" Consider what the usurer does. He undoubtedly desires to give a less sum, and to receive a larger; do thou this also; give thou a little, receive much. See how thy principal grows, and increases! Give "things temporal," receive "things eternal:" give earth, receive heaven! And perhaps thou wouldest say, "To whom shall I give them?" The self-same Lord, who bade thee not lend on usury, comes forward as the Person to whom thou shouldest lend on usury! Hear from Scripture in what way thou mayest "lend unto the Lord." "He that hath pity on the poor, lendeth unto the Lord." [908] For the Lord wanteth not aught of thee. But thou hast one who needs somewhat of thee: thou extendest it to him; he receives it. For the poor hath nothing to return to thee, and yet he would himself fain requite thee, and finds nothing wherewith to do it: all that remains in his power is the good-will that desires to pray for thee. Now when the poor man prays for thee, he, as it were, says unto God, "Lord, I have borrowed this; be Thou surety for me." Then, though you have no bond on the poor man to compel his repayment, yet you have on a sponsible security. See, God from His own Scriptures saith unto thee; "Give it, and fear not; I repay it. It is to Me thou givest it." In what way do those who make themselves sureties for others, express themselves? What is it that they say? "I repay it: I take it upon myself. It is to me you are giving it." Do we then suppose that God also says this, "I take it on Myself. It is unto me thou givest it"? Assuredly, if Christ be God, of which there is no doubt, He hath Himself said, "I was an hungred, and ye gave Me meat." [909] And when they said unto Him, "When saw we Thee hungry?" [910] that He might show Himself to be the Surety for the poor, that He answers for all His members, that He is the Head, they the members, and that when the members receive, the Head receiveth also; He says, "Inasmuch as ye have done it to one of the least of these that belong to Me, ye have done it unto Me." [911] Come, thou covetous usurer, consider what thou hast given; consider what thou art to receive. Hadst thou given a small sum of money, and he to whom thou hadst given it were to give thee for that small sum a great villa, worth incomparably more money than thou hadst given, how great thanks wouldest thou render, with how great joy wouldest thou be transported! Hear what possession He to whom thou hast been lending bestows. "Come, ye blessed of My Father, receive" [912] --What? The same that they have given? God forbid! What you gave were earthly things, which, if you had not given them, would have become corrupted on earth. For what could you have made of them, if you had not given them? That which on earth would have been lost, has been preserved in heaven. Therefore what we are to receive is that which hath been preserved. It is thy desert that hath been preserved, thy desert hath been made thy treasure. For consider what it is that thou art to receive. Receive--"the kingdom prepared for you from the foundation of the world." On the other hand, what shall be their sentence, who would not "lend"? "Go ye into everlasting fire, prepared for the devil and his angels." [913] And what is the kingdom which we receive called? Consider what follows: "And these shall go into everlasting burning; but the righteous into life eternal." [914] Make interest for this; purchase this. Give your money on usury to earn this. You have Christ throned in heaven, begging on earth. We have discovered in what way the righteous lendeth. "He is alway merciful, and lendeth."
6. "And his seed is blessed." Here too let not any carnal notion suggest itself. We see many of the sons of the righteous dying of hunger; in what sense then will his seed be blessed? His seed is that which remains of him afterwards; that wherewith he soweth here, and will hereafter reap. For the Apostle says, "Let us not be weary in well-doing; for in due season we shall reap if we faint not. As we have therefore time," he says, "let us do good unto all men." [915] This is that "seed" of thine which shall "be blessed." You commit it to the earth, and gather ever so much more; and dost thou lose it in committing it to Christ? See it expressly termed "seed" by the Apostle, when he was speaking of alms. For this he saith; "He which soweth sparingly, shall reap also sparingly; and he which soweth in blessings, [916] shall also reap in blessings." [917] ...
7. Observe therefore what follows, and be not slothful. "Depart from evil, and do good" (ver. 27). Do not think it to be enough for thee to do, if thou dost not strip the man who is already clothed. For in not stripping the man who is already clothed, thou hast indeed "departed from evil:" but do not be barren, and wither. So choose not to strip the man who is clothed already, as to clothe the naked. For this is to "depart from evil, and to do good." And you will say, "What advantage am I to derive from it?" He to whom thou lendest has already assured thee of what He will give thee. He will give thee everlasting life. Give to Him, and fear not! Hear too what follows: "Depart from evil, and do good, and dwell for evermore." And think not when thou givest that no one sees thee, or that God forsakes thee, when haply after thou hast given to the poor, and some loss, or some sorrow for the property thou hast lost, should follow, and thou shouldest say to thyself, "What hath it profited me to have done good works? I believe God doth not love the men who do good." Whence comes that buzz, that subdued murmur among you, except that those expressions are very common? Each one of you at this present moment recognises these expressions, either in his own lips, or on those of his friend. May God destroy them; may He root out the thorns from His field; may He plant "the good seed," and "the tree bearing fruit"! For wherefore art thou afflicted, O man, that thou hast given some things away to the poor, and hast lost certain other things? Seest thou not that it is what thou hast not given, that thou hast lost? Wherefore dost thou not attend to the voice of thy God? Where is thy faith? wherefore is it so fast asleep? Wake it up in thy heart. Consider what the Lord Himself said unto thee, while exhorting thee to good works of this kind: "Provide yourselves bags which wax not old; a treasure in the heavens that faileth not, where no thief approacheth." [918] Call this to mind therefore when you are lamenting over a loss. Wherefore dost thou lament, thou fool of little mind, or rather of unsound mind? Wherefore didst thou lose it, except that thou didst not lend it to Me? Wherefore didst thou lose it? Who has carried it off? Thou wilt answer, "A thief." Was it not this, that I forewarned thee of? that thou shouldest not lay it up where the thief could approach? If then he who has lost anything, grieves, let him grieve for this, that he did not lay it up there, whence it could not be lost.
8. "For the Lord loveth judgment, and forsaketh not His Saints" (ver. 28). When the Saints suffer affliction, think not that God doth not judge, or doth not judge righteously. Will He, who warns thee to judge righteously, Himself judge unrighteously? He "loveth judgment, and forsaketh not His Saints." But (think) how [919] the "life" of the Saints is "hid with Him," in such a manner, that who now suffer trouble on earth, like trees in the winter-time, having no fruit and leaves, when He, like a newly-risen sun, shall have appeared, that which before was living in their root, will show itself forth in fruits. He does then "love judgment, and doth not forsake His Saints."...
9. "But the unrighteous shall be punished; the seed of the wicked shall be cut off." Just as the "seed of the" other "shall be blessed," so shall the "seed of the wicked be cut off." For the "seed" of the wicked is the works of the wicked. For again, on the other hand, we find the son of the wicked man flourish in the world, and sometimes become righteous, and flourish in Christ. Be careful therefore how thou takest it; that thou mayest remove the covering, and make thy way to Christ. [920] Do not take the text in a carnal sense; for thou wilt be deceived. But "the seed of the wicked"--all the works of the wicked--"will be cut off:" they shall have no fruit. For they are effective indeed for a short time; afterwards they shall seek for them, and shall not find the reward of that which they have wrought. For it is the expression of those who lose what they have wrought, that text which says, "What hath pride profited us, or what good hath riches with our vaunting brought us? All those things are passed away like a shadow." [921] "The seed of the wicked," then, "shall be cut off."
10. "The righteous shall inherit the land" (ver. 29). Here again let not covetousness steal on thee, nor promise thee some great estate; hope not to find there, what you are commanded to despise in this world. That "land" in the text, is a certain "land of the living," the kingdom of the Saints. Whence it is said: "Thou art my hope, my portion in the land of the living." [922] For if thy life too is the same life as that there spoken of, think what sort of "land" thou art about to inherit. That is "the land of the living;" this the land of those who are about to die: to receive again, when dead, those whom it nourished when living. Such then as is that land, such shall the life itself be also: if the life be for ever, "the land" also is to be thine "for ever." And how is "the land" to be thine "for ever"?