Psalm 14 [MT 15]

All the defiled approach the tabernacle of the Lord, and there they are made undefiled. Jesus alone, undefiled, having entered the uncorrupted tabernacle, has freed us from the defilement of the flesh and has given us holiness.

Touching this title there is no question. "O Lord who shall sojourn in Your tabernacle?" [Psalm 15:1]. Although tabernacle be sometimes used even for an everlasting habitation: yet when tabernacle is taken in its proper meaning, it is a thing of war. Hence soldiers are called tent-fellows, as having their tents together. This sense is assisted by the words, "Who shall sojourn?" For we war with the devil for a time, and then we need a tabernacle wherein we may refresh ourselves. Which specially points out the faith of the temporal Dispensation, which was wrought for us in time through the Incarnation of the Lord. "And who shall rest in Your holy mountain?" Here perhaps he signifies at once the eternal habitation itself, [2 Corinthians 5:1-2] that we should understand by "mountain" the supereminence of the love of Christ in life eternal.

Unlike some of the psalms, this one is not shrouded in darkness, but here the Lord responds to the prophet's question following the pattern of the Decalogue, indicating that one reaches his blessed hall by ten virtues.… This is that divine Decalogue, a spiritual psaltery of ten strings. This is a number befitting of a crown, which only the one who destroyed the world's vices together with his Father was able to fulfill. Let us constantly ask for his almighty power so that we who are not able to fulfill what has been commanded may be able to do them once we have been enriched by his gift.

The fourteenth psalm has been read at just the right moment; and it has come about in due order in such a way that it almost seems to have been read on purpose. The psalm was read in order: I think it has been brought about by God's dispensation that what was profitable to you should be recited today in the sequence of exposition. The fourteenth psalm has been read, which is titled A Psalm of David. But our David is Christ, as we have often said. Then we read in Exodus that on the fourteenth day the lamb is sacrificed. It is sacrificed on the fourteenth day, when the moon is full, when nothing is lacking to it of its light. See, therefore, that Christ is not sacrificed except in perfect and full light. Since, then, on the fourteenth day the lamb is to be sacrificed for you, now the prophet marvels, and asks:

Lord, who shall dwell in your tabernacle? You, who wish to dwell in the Lord's tabernacle. Or who shall rest on your holy mountain? See what is said. Who shall dwell in your tabernacle, or who shall rest on your holy mountain? Not first on the mountain, and afterward in the tabernacle; but first in the tabernacle, and so then on the mountain. A tabernacle is not a firm house, a tabernacle has no foundation; but it is moved this way and that, and it migrates along with the one who journeys on. That is why it is called παροικία (a sojourning), not a dwelling. Lord, who shall dwell in your tabernacle? Because it is a tabernacle, therefore it is called παροικία (a sojourning). Let us see, then, what the tabernacle is, and what the mountain is. We have said that the tabernacle has no foundation, but is an uncertain house: whereas a firm house has foundations. The tabernacle seems to me to be the Church of this world. The churches you now see are tabernacles: for we do not remain here as dwellers, but we are going to migrate elsewhere. For if 'the fashion of this world passes away'; and it is said in another place that 'heaven and earth shall pass away': if heaven and earth shall pass away, how much more now also the very stones of the churches, which we see? Now, therefore, the churches are called tabernacles, since we are going to migrate from these to the holy mountain of God. Who is this holy mountain of the Lord? It is said in Ezekiel against the prince of Tyre: 'You have been wounded,' he says, 'from the mountain of the Lord.' And who shall rest on your holy mountain?

Since, then, we are going to migrate from the tabernacles to the mountain, we ought to learn who these are who are going to migrate to the holy mountain of God. This that he said, Who shall dwell in your tabernacle, or who shall rest on your holy mountain, belongs to one who is asking. What, then, the prophet asked, the Holy Spirit now answers. And what does he say to him? Do you wish to know, O prophet, who shall dwell in my tabernacle, or who shall rest on my holy mountain? Hear what follows: if you do these things which follow, you shall dwell on my holy mountain. You, therefore, who wish to dwell in the tabernacle, and to ascend the holy mountain of God, need not listen to my words. Hear what the Lord answered the prophet; do this that the Lord commanded, and you shall ascend the holy mountain of God.

And again in the fourteenth Psalm he says: "Lord, who shall dwell in thy tabernacle? or who shall rest in thy holy mountain? He that entereth without spot and worketh righteousness" and the rest. Or indeed how will it be true that it is said of this tabernacle that none dwells in it except the "innocent in hands and clean in heart, who hath not taken his soul in vain", when the history of the Kingdoms discloses that most wicked priests, "sons of pestilence", dwelt in the tabernacle of God, and that the very ark of the testament, captured by the Allophyli (Philistines), was held among the impious and profane? From all which it stands firm that the prophet thinks with a far other sense concerning this tabernacle, in which he says that none dwells except the "innocent in hands and clean in heart, and who hath not taken his soul in vain, nor done evil to his neighbor, and hath not received reproach against his neighbor". Such, then, must be the dweller of this tabernacle, which the Lord fixed and not man.

Since the psalm before this also prophesied salvation for the inhabitants of Jerusalem and forecast the return of those already made captive, it is right for him to introduce exhortation in this psalm and propose a way of life proper for them to live who are under God's command and enjoying such wonderful assistance.

Above, the Psalmist treated of the malice and deceit of his adversaries; here he treats of his own justice. And first he shows what kind of justice God accepts. Second, as though giving thanks, he shows the nature of his own justice, at "preserve me." The title: "a Psalm of David." In this Psalm he does two things: for, standing before God as a priest, he consults God. First, the question is set forth. Second, the response, at "he who walks without blemish." He therefore sets forth a twofold question, because the state of the present Church and the future Church is twofold. The first is of those who are militant. Rev. 14: "From henceforth now, says the Spirit, let them rest." And these two states were signified in the Old Testament. For first they had the tabernacle, Ex. 26, as long as they had wars and labors. 2 Sam. 7: "When the Lord had given David rest from all his enemies round about, he said to Nathan: Do you see that I dwell in a house of cedar, and the ark of God is placed in the midst of skins?" Afterward he built the temple, when he had peace. By the tabernacle is designated the Church militant; by the temple built on the mountain, the state of the future life. And so he says, "who shall dwell in your tabernacle?" -- that is, in the present Church. As if to say: who is worthy to dwell there? For sinners dwell there in number, but not in merit. Jerome has: "who shall sojourn?" Ps. 67: "He makes those of one mind to dwell in a house." The second question: "who shall rest upon your holy mountain?" And it is called a holy mountain, because nothing defiled is there. Jer. 31: "The Lord bless you, O beauty of justice, O holy mountain." Is. 35: "It shall be called the holy way." Ex. 15: "You shall bring them in and plant them on the mountain of your inheritance, in your most firm dwelling place, which you, O Lord, have made."

In everything, therefore, good faith is seemly, justice is pleasing, due measure in equity is delightful. But what shall I say about contracts, and especially about the sale of land, or agreements or covenants? Are there not rules just for the purpose of shutting out all false deceit and to make him whose deceit is found out liable to double punishment? Everywhere, then, does regard for what is virtuous take the lead; it shuts out deceit, it expels fraud. Wherefore the prophet David has rightly stated his judgment in general, saying, "He has done no evil to his neighbor." Fraud, then, ought to be wanting not only in contracts, in which the defects of those things that are for sale are ordered to be recorded (which contracts, unless the vendor has mentioned the defects, are rendered void by an action for fraud, although he has conveyed them fully to the purchaser), but it ought also to be absent in all else. Candor must be shown, the truth must be made known.

"He who walks without stain, and works righteousness" [Psalm 15:2]. Here he has laid down the proposition; in what follows he sets it forth in detail.

When the apostle says that in his opinion a person is justified through faith without the works of the Law, he does not intend by this decision to express contempt for the commandments and the works of justice by the profession of faith but to inform anyone that he can be justified by faith even if he has not previously fulfilled the works of the Law; for they follow when one has been justified and do not come before for one to be justified.

Brothers, let us hear the Lord's answer to the question, an answer that shows the way to the heavenly tabernacle.… He who drives the tempter and his temptations far from his heart, defeats his malice and dashes his rising thoughts against the Rock Christ. He who fears the Lord without growing proud of his virtue and humbly acknowledges that what is good in him does not proceed from himself. He who gives God his due and with the prophet blesses the work of God in himself: "Not to us, O Lord, not to us, but to your name give the glory." The apostle Paul found nothing of his own to boast of in his preaching: "By the grace of God [says he] I am what I am," and again, "He who glories, let him glory in the Lord."

The Lord Christ … entered the temple in Jerusalem free from all sin. For while others entered the house of God for purification, he alone entered in such a state that he might stand before the face of the Father without sin. He did not do this that the law might grant him something, but so that he, as the best legislator, might bestow something on the law by fulfilling it.

He testifies in the Gospel that he always spoke without deceit when he says "Everything that I have heard from my Father I have made known to you." What could be more pure or simple than that the unchangeable truth, without corruption by any addition or omission, might come to human ears in the purest possible integrity. "Nor did he commit any wrong against his neighbor." … [This virtue is] demonstrated in the life of the Lord: … Not only did Jesus hurt no one, he also endured all things patiently.

He who enters without stain, and works righteousness. That is why it is also said in the one hundred and eighteenth psalm: 'Blessed are the undefiled in the way.' At once, at the very beginning, it is said, Blessed are the undefiled in the way. As it is said there, undefiled in the way, so here too it is said, He who enters without stain. And he who enters is in the way. He who enters without stain. See what is commanded. He did not say, he who arrives at the end without stain; but he who is still on the journey, and has no stain.

Someone could say: I have no stain, I have done no evil. It is not enough for us not to do evil, unless we also do good. Accordingly there follows, And works righteousness. See what he says, And works righteousness. He did not say, works chastity; he did not say, works wisdom, works fortitude. And these indeed are excellent virtues. For example, wisdom profits us, fortitude profits us, so that we may resist persecutions; then temperance and chastity profit us, that we may not lose our souls. Righteousness alone is a great virtue, and the mother of all. Let someone say: How is righteousness greater than the other virtues? The other virtues delight the one who has them: righteousness does not delight the one who has it, but others. If I am wise, wisdom delights me; if I am brave, my fortitude delights me; if I am chaste, my chastity is my joy: but righteousness does not profit the one who has it, but the other wretched ones who do not have it. Suppose some poor man has a quarrel with my brother; suppose my brother is powerful, and oppresses another — that is, one who is a stranger to me, a poor and wretched man — through his power: what does my wisdom profit the poor man? what does my fortitude profit the poor man? what does my chastity profit the poor man? Righteousness profits him, because I do not accept the person of my brother, but I judge for the truth. Righteousness does not know a brother, does not know a father, does not know a mother; it knows the truth, it does not accept the person, it imitates God. That is why he said And works righteousness, lest he should seem to have excluded the other virtues. He who is angry for another's relief, who does not delight in the miseries of others, this man is righteous.

Let us speak also of the other things that follow. He who speaks the truth in his heart. Many speak the truth with their lips, but not in their heart; who seem to speak truly, but the heart does not agree with the lips.

The prophet David said that it was better for him to be corrected or advised by a just person than to be praised by any flatterer. It was right that he should denote the flatterer with the name of "sinner," since his is the greatest and most detestable crime in the sight of God—to hold one thing in his heart, speak another with his lips. Of such he also says in another psalm: "His words are smoother than oil, but they are drawn swords." Of the just person he says, "He speaks the truth in his heart and works not deceit with his tongue." Although in these ways any subtle remarks of people, even without the pleasing sensations of praise, may draw your credulous mind to agreement, turn rather to the deeds of our Lord Jesus Christ in the Gospels, and you will find that the Lord of lords left us to a great example of sacred humility amid the praises of people. Practice humility, then, take it for your mistress, set it as your guide when flatterers entice. Humility will tell you just how much of the things that people ascribe to you in praise is really yours and how long it will last. Humility does not let you be attentive to lies.

It is necessary, he is saying, for such a one to rid himself of evil and be free of all blame, and to practice every virtue studiously.… He must keep free of falsehood not only his tongue but also his mind, and be rid completely of the double deceit so that on their part no harm results to their neighbor. Now, it was very logical for him to make mention first of the heart, then of the tongue and then of the deed: word precedes action; and thinking, word.

"He who." Here the response is set forth, and concerning this he does two things. First he commemorates the merits of those who dwell in the aforesaid places, namely in the tabernacle and on the holy mountain of God. Second, the reward, at "he who does these things shall not be moved forever." He sets forth ten effects of the virtues. But the action of the virtuous person is considered in two ways. First, by comparison to himself. Second, by comparison to others. First he proposes those things by which a man works well in himself. Second, those by which he conducts himself well toward his neighbor, at "nor has he done evil to his neighbor," etc. In himself, with regard to outward matters, in deed and in speech. In deed, with regard to two things. First, that he should flee evil; and so he says: "he who walks without blemish." This life is a kind of road to eternal life; and so he says, "he walks," that is, he proceeds on the way. Ps. 41: "I shall enter into the place of the tabernacle." Likewise Ps. 118: "Blessed are the undefiled in the way." "Without blemish," namely mortal sin, because venial sin does not properly constitute a blemish. Sir. 31: "Blessed is the rich man who is found without blemish." But in Christ and in the Virgin Mary there was absolutely no blemish at all, and to these temperance is especially attributed, because one is stained by offenses against temperance. Second, that he should do good; and so there follows, "and works justice," that is, those things to which justice inclines. And these are reduced to justice insofar as it is a special virtue. In speech, first, that he should do good -- "who speaks truth," that is, who performs the good of speech. Is. 33: "Who among you can dwell with everlasting burnings? He who walks in justice and speaks truth." And he says, "in his heart," against those who speak truth by chance, not from deliberate intention. Prov. 12: "The lip of truth shall be steadfast." 1 Pet. 2: "Laying aside all lying and all deceit, as newborn infants."

"Who speaks the truth in his heart." For some have truth on their lips, and not in their heart. As if one should deceitfully point out a road, knowing that there were robbers there, and should say, If you go this way, you will be safe from robbers; and it should turn out that in fact there were no robbers found there: he has spoken the truth, but not in his heart. For he supposed it to be otherwise, and spoke the truth in ignorance. Therefore it is not enough to speak the truth, unless it be so also in heart. "Who has practised no deceit in his tongue" [Psalm 15:3]. Deceit is practised with the tongue, when one thing is professed with the mouth, another concealed in the breast. "Nor done evil to his neighbour." It is well known that by "neighbour," every man should be understood. "And has not entertained slander against his neighbour," that is, has not readily or rashly given credence to an accuser.

He who has practiced no deceit with his tongue: he who has uttered in speech what he has pondered in his mind. Nor has done evil to his neighbor. Some think that a neighbor is a brother, or a fellow townsman, or a kinsman, or a blood relation. But our Lord teaches in the Gospel in that parable, where a certain man went down from Jerusalem to Jericho: a priest passed by, a Levite passed by, and had no pity: a Samaritan passed by, and had pity. And afterward the Lord asks, and says: Which of these was a neighbor? At once it is answered: He who did well. And the Lord adds: Go and do you likewise. All men, therefore, are neighbors to us, and we ought to do evil to none. But if we understand neighbors to be brothers and kinsmen, then are we permitted to do evil to strangers? But far be it to believe so. We are all men neighbors to men: for we have one Father. And has not accepted reproach against his neighbors. A great thing is said. Never, he says, has a neighbor murmured against him; never, he says, has he found any occasion to disparage him. This virtue exceeds the human condition, it is God's grace.

Second, that he should avoid evil, namely deceitfulness. Jer. 9: "Their tongue is a wounding arrow; it has spoken deceit." "He who has not practiced deceit with his tongue." Another reading: "who is not facile with his tongue." Prov. 25: "A city that lies open and without walls is a man who cannot restrain his spirit in speaking." Another reading: "and there is no accusation on his tongue" -- because he is neither a detractor nor a gossip; or because his words are not liable to accusation. Eph. 4: "Let no evil speech proceed from your mouth."

"Nor has he done." Above, the Psalmist treated of the virtuous action that God accepts, enumerating those things by which a man works well in himself; here he enumerates those by which he conducts himself well toward his neighbor. And here, with regard to his neighbor, he asks three things. First, that he not harm him. Second, that he not consent to one who does harm. Rom. 1: "Those who do such things shall not obtain the kingdom of God; and worthy of death are not only those who do them, but also those who consent to those who do them." Third, that he not deceive him. He says therefore, with regard to the first, "nor has he done evil to his neighbor," neither corporally nor spiritually. Rom. 12: "Rendering to no man evil for evil." Gal. 6: "While we have time, let us work good." With regard to the second, he says, "and he has not accepted reproach against his neighbors." Someone may say something against another, but it need not be sustained; and so he says, "he has not accepted reproach" -- that is, when one who hears detracting words against someone comes to detest the one spoken about, or himself repeats them to others. Sir. 19: "Have you heard a word against your neighbor? Let it die within you," etc. Sir. 28: "Hedge in your ears with thorns, and do not listen to a wicked tongue." Jerome: "If there is no listener, there is no detractor." Bernard: "To detract or to listen to a detractor -- which of these is more damnable, I would not easily say." Prov. 25: "The north wind drives away rain, and a sad countenance drives away a detracting tongue" -- because, literally, the detractor ceases when the listener shows displeasure.

"The malicious one has been brought to nought in his sight" [Psalm 15:4]. This is perfection, that the malicious one have no force against a man; and that this be "in his sight;" that is, that he know most surely that the malicious is not, save when the mind turns itself away from the eternal and immutable form of her own Creator to the form of the creature, which was made out of nothing. "But those that fear the Lord, He glorifies:" the Lord Himself, that is. Now "the fear of the Lord is the beginning of wisdom." As then the things above belong to the perfect, so what he is now going to say belongs to beginners.

When people swear an oath, they make a promise with God as their witness. But when God himself makes a promise, it is more appropriate to say that he has sworn. For "to swear" means "to speak justly" or "to speak truthfully." Now a person speaks truthfully when he promises those things which are fulfilled. Therefore God's swearing consists in making promises and fulfilling them, as it says elsewhere: "The Lord has sworn truthfulness to David, and he will not deceive him."

Whoever abhors the wicked, even if they are very rich, while "honoring those who fear the Lord," even if they are very lowly and poor, will live in honor and respect. There is therefore need to consider how in the apparent reply of God complete instruction in virtue emerges, the intention being for a person first to attend to piety and righteousness, then to keep one's distance from all wicked behavior, and after this not to admire the deportment of the rich if piety does not accompany wealth.… One should have especial regard for the poor provided they did not have a change of heart for the worse as a result of poverty but rather continued to be devoted to a godly way of life.

In his sight the malignant man is brought to nothing. See what he says. In his sight the malignant man is brought to nothing. Even if he is an emperor, even if he is a prefect, even if he is a bishop, even if he is a presbyter (for in the church these are the dignities), whoever is evil is counted for nothing in the sight of the holy man. And at once there follows, But he glorifies those who fear the Lord. This holy man, who enters without stain, who despises the powerful who are evil, if he sees anyone fearing God, though he be poor, yet him he glorifies. He who swears to his neighbor, and does not deceive. And here too we ought to understand "neighbor" as above.

"The malicious one is brought to nothing." Here he shows that one should not be contemptuous. In a man there are two things: vice and virtue. Vice is to be despised; and so he says the malicious person, insofar as he is such, "is brought to nothing," that is, is considered as nothing. And this is good: first, to remove emulation, for sometimes a wicked person is exalted. Jer. 12: "The way of the wicked prospers," etc. But on account of this, one should by no means consider him great, but ought to despise him. 1 Macc. 2: "The glory of a sinful man is dung and worms. Today he is exalted and tomorrow he shall not be found, because he has returned to his earth and his thought has perished." Or someone great intends to do harm; but since he is malicious, despise him, because the derogation of such persons is the approbation of our life. Ps. 26: "Though armies should stand against me, my heart shall not fear" -- that is, sinners. But the virtuous man you should consider great; and so he says, "those who fear the Lord he glorifies." Sir. 25: "How great is he who has found wisdom and knowledge! But there is none above him who fears the Lord." The Gloss expounds differently: "the malicious one is brought to nothing in his sight," that is, the Devil has been bound by him. 1 Jn. 2: "You have overcome the evil one," etc. "The Lord glorifies those who fear the Lord," namely Himself. But the first exposition is more literal.

Here he forbids deceiving one's neighbor. Now a neighbor is deceived in three ways: namely, in promises, and this through an oath. And so he says, "he who swears," etc. -- that is, he confirms something in order to deceive, because he does not keep it. Zech. 8: "Love not a false oath." Lev. 19: "You shall not swear falsely by the name of your God, nor shall you profane it." Swearing does not pertain to virtue, but keeping the oath does.

What is more cruel than to lend money to one who has none and then to exact double the amount? If one cannot pay the simple amount, how will he pay double?… Nations have often failed because of usury, and this has been the cause of public calamity.

"Who sweareth unto his neighbour, and deceiveth him not." "Who hath not given his money upon usury, and hath not taken rewards against the innocent" (ver. 5). These are no great things: but he who is not able to do even this, much less able is he to speak the truth in his heart, and to practise no deceit in his tongue, but as the truth is in the heart, so to profess and have it in his mouth, "yea, yea; nay, nay;" and to do no evil to his neighbour, that is, to any man; and to entertain no slander against his neighbour: all which are the virtues of the perfect, in whose sight the malicious one hath been brought to nought. Yet he concludes even these lesser things thus, "Whoso doeth these things shall not be moved for ever:" that is, he shall attain unto those greater things, wherein is great and unshaken stability. For even the very tenses are, perhaps not without cause, so varied, as that in the conclusion above the past tense should be used, but in this the future. For there it was said, "The malicious one hath been brought to nought in his sight:" but here, "shall not be moved for ever."

We advise the poor … to persevere in their terrible situations rather than to accept the misfortunes that come from the payment of interest. But if you [who are rich] obey the Lord, what need is there of these words? What is the counsel of the Master? "Lend to those from whom you do not hope to receive in return." "And what sort of a loan is this," one might ask, "to which there is no hope of a return attached?" Consider the force of the Lord's statement, and you will admire the kindness of the Lawmaker. Whenever you have the intention of providing for a poor person for the Lord's sake, the same thing is both a gift and a loan, a gift because of the expectation of no repayment but a loan because of the great gift of the Master who pays in his place.… "He who has mercy on the poor lends to God." Do you not wish to have the Lord of the universe answerable to you for payment?… Give the money, since it is lying idle, without weighing it down with additional charges, and it will be good for both of you. There will be for you the assurance of its safety because of his custody; for him receiving it, the advantage from its use. And, if you are seeking additional payment, be satisfied with that from the Lord. He himself will pay the interest for the poor. Expect kindly acts from him who is truly kind. This interest, which you take, is full of extreme inhumanity. You make profit from misfortune, you collect money from tears, you strangle the naked, you beat the famished; nowhere is there mercy, no thought of relationship with the sufferer; and you call the profits from these things humane! Woe to you who say that the bitter is sweet and the sweet bitter, and who call inhumanity by the name of humanity. … "People do not gather grapes from thorns or figs from thistles," or humanity from interest. Every "bad tree bears bad fruit." Some are collectors of a hundredfold and some collectors of tenfold, names horrible indeed to hear; monthly exactors, they attack the poor according to the cycles of the moon, like those demons that cause epileptic fits. It is wicked lending for both, for the giver and for the receiver, bringing loss to the one in money and to the other in soul.… It is not evident for whom you collect. It is indeed apparent who he is who weeps because of the interest, but it is doubtful who he is who is to enjoy the abundance that comes from it. In fact, it is uncertain whether you will not leave to others the gift of wealth, but the evil of injustice you have treasured up for yourself. "And from him who would borrow of you, do not turn away," and do not give your money at interest, in order that, having been taught what is good from the Old and the New Testament, you may depart to the Lord with good hope, receiving there the interest from your good deeds, in Christ Jesus our Lord, to whom be glory and power forever. Amen.

Money is clearly to be understood in two senses in the Holy Scriptures. The first is the metal money that we are completely forbidden to loan out for interest, because the vice of greed consists of the desire to demand back what you know that you have not lent. The Lord Christ certainly had this sort of money, which he entrusted to Judas to be distributed to the poor. He did not devote this type of money to making interest, but he gave it to those in need because of his merciful generosity in order to teach us. The other kind of money is the sort that we are persuaded by the gospel's teaching to give over to gain interest, namely, the most holy proclamations and divine instructions.

He who has not given his money at usury. There are many things that might be said, but the hour shuts us out. But since the day before yesterday we spoke about the beginning of the catechesis (κατήχησις), and, with God's favor, you came out of Chaldaea with Abraham, and you remember what we had said: how you came out of Chaldaea, and came into the land of promise — nay rather, the land of promise is promised to you. And indeed, after Abraham came into the land of promise, adversaries were on this side and that, enemies held the land. The Lord came, and led him outside, and set him on a mountain, and showed him the whole land, and said: 'All this I will give to you and to your seed.' To him he promised it, to us he will give it in return.

The evil of usury must be shunned, and the profit that lacks all human kindness must be avoided. The means for unjust and grievous gain is increased, but the essence of the soul is worn down, since usury in money is the ruin of the soul. The holy prophet David showed what God thinks about the people of this kind when he says, "Lord, who will dwell in your tent, or who will rest on your holy mountain?" Those are taught by the reply of the divine voice, and those know that they have a part in eternal rest if, among the other rules of a holy life, "they do not give their own money at usury." They are shown to be strangers to the "tent" of God and foreign to his "holy mountain" if they seize a deceitful profit for their money by usury, and, while they want to be rich through another's loss, they are worthy to be punished by eternal penury. But you, dearly beloved, who have believed the promises of the Lord with your whole heart, flee the foul leprosy of avarice and make a holy and wise use of God's gifts. Since you enjoy his generosity, take care that you may be able to have companions of your joy. The things that are supplied to you are lacking to many, and in their need the material has been given to you for imitating the divine goodness, so that through you the divine goodness might pass over to others. As you give out your temporal goods well, you are acquiring eternal.

Likewise, in contracts; hence: "he who has not lent his money at usury." Lk. 6: "Lend, hoping for nothing in return." "And he has not accepted bribes against the innocent." Prov. 17: "The wicked man accepts a bribe from the bosom," that is, of the Church, "to pervert the paths of justice." Deut. 23 forbids lending to a brother at usury, because the lender sells what does not exist, since he does not actually have the use of the thing. Likewise, in judgments, when one gives a sentence against the innocent; and so he says, "and bribes." Is. 5: "Woe to you who justify the ungodly for the sake of bribes." Job 15: "Fire shall devour the tabernacles of those who willingly accept bribes." Then the reward is set forth. "He who does," that is, observes, "these things," all the aforementioned. Jas. 1: "Be doers of the word." Rom. 2: "Not the hearers of the law are just before God, but the doers." "He shall not be moved forever," that is, he shall dwell here on my holy mountain. Below, Ps. 124: "Those who trust in the Lord shall be as Mount Zion," etc. Ps. 54: "You shall never permit the just to waver."