The Nourishment of the Word and Lending

It also shows an intention, even if the wrongdoer does not act it out through himself. It might also be understood thus: one who is still advancing, as if moving quickly toward the end through actions and deeds, would become a kind of violent one in six necessities; for 'violent ones seize the kingdom' (Matt 11:12). But when he reaches perfection, he will no longer request a lack of progress through pain and sweat, being forced by violence toward perfection.

This, therefore, is shown symbolically in the Patriarch: Jacob first being called so because of 'fluttering' through the passions, and later Israel because of his leisurely delay with the passions again. Jesus also said this to his own disciples: 'You are no longer of this world' (John 15:19), having leaped over him.

And if anyone objects, as if not submitting to a theory raised against what was said by Eliphaz, he would be just to give his opinion and say, if he thinks he does not have sense in this way: that until the sixth tribulation God allows a man to be afflicted, but does not allow him to be afflicted the seventh, having the experience that as many men have entered into many trials; for this is not unlike. 'In famine he will save you from death, and in war he will release you from the hand of iron' (Job 5:19).

If anyone were to say, as if it were not contrary to think that he who considers the sufferer to suffer through sin is not unjust, that even one being admonished by the Lord, after the admonition, immediately becomes worthy of such things as being saved from death in famine and released from iron by God, that there is no contradiction to this; for many diligent men died in famine, and not all those destroyed in war are wicked, the word remains unquestionable as it unfolds. For that which is said in the Psalms: 'I became younger; for I grew old and had not seen the righteous forsaken, nor his seed seeking bread. All day long he shows mercy and lends' (Ps 37:25-26), is true and necessary to be taken according to understanding; for even a righteous man does not need those who feed, being a soul filled with the 'life-giving spirit'.' But also his seed, being brought forth according to the divine generation, will not be subject to this deficiency of food; for the one becoming a diligent imitator of Christ, according to Paul saying, 'become imitators of me, just as I...' (1 Cor 11:1).

One who walks in the commandments and judgments of God has the food of Christ. He also shows mercy and lends, not by lending what is forbidden—for how could he?—since his silver he did not give with interest, but rather provides instruction to children, from which progress and profit come to those hearing and to the teacher.

Regarding those who are knowledgeable, Jesus hastens to not have 'a bronze belt' (Matt 10:8) nor to have anything at all, as he says boldly: 'Silver and gold I do not have' (Luke 6:35). He says, 'Do not turn away from him who asks to borrow from you' (Luke 6:35), as previously stated. The foolish one, therefore, being lent to, does not cut off the connection. For hearing many words leading to instruction, he brings nothing to work.

But also this: 'You will lend to many nations,' said in precedence: 'but you shall not lend' (Exod 22:25), not having history—for how could it be possible to cross hostile nations to charge interest?—but it has also been said concerning the Israelites lending: 'You shall not charge interest to your brother' (Exod 22:25), and if you deposit it, 'before the setting of the sun you shall restore it' (Exod 22:25), which shows them being in need. It has the thought that one having the divine wealth must instruct all who approach him, not coming into the state of him who needs.

For the righteous were famished and in war endured many tribulations, it is evident to the reader in the royal histories, of the sons of the prophets famishing and of Lazarus, and David having been in many circumstances, showing that they had spiritual food according to what is said: 'Open your eyes and be filled with bread,' and being found outside of temptation according to thought, they did not consent to undergo death of the soul or the bond of sin, becoming outside the threat, by which it is said, 'not a famine of bread nor thirst of water, but of hearing the word of the Lord' (Amos 8:11), drinking from the water which Jesus provides of the righteous, which also 'becomes in them a spring of water leaping into eternal life' (John 4:14). 'He will hide you from the scourge of the tongue, and you will not fear the evils coming' (Ps 54:5). Concerning the one being admonished by the Lord and as if having repented, he says these things again, following his own principle, not being of this nor this being necessary, as he says. For the righteous were often reproached, of whom Joseph is the prudent one in Egypt...