So do we now understand how the law educates us in piety, sharing, justice and humanity? Well? Does it not enjoin that the land lie fallow through the seventh year and invites the poor not to be afraid to use any crops that grow by God’s grace, nature acting as farmer for any who will?^[1]

Who is there who has grasped the mind of Christ so well that he knows the meaning of the seventh year of freedom of Hebrew slaves^[1] and the remission of debts and the intermission of the cultivation of the holy land? Over and above the feast of every seventh year is the feast called the jubilee. No one can ever come near divining its precise meaning or the true import of the prescriptions enjoined by it, except him who knows the Father’s will and his disposition for every age according to his incomprehensible judgments and unsearchable ways.^[2]

Seven weeks of years in ancient times produced the celebrated jubilee, in which the earth kept the sabbath, debts were canceled, slaves were set free and, as it were, a new life was established again, the old one in a certain way attaining its fulfillment in the number seven. These things are figures of this present age which revolves through the seven days and passes us by; an age in which the penalties for the lesser sins are paid according to the loving care of the good Lord, so that we may not be handed over for punishment in the age without end.

The number of this psalm^[1] is not without reason. It has reference to the year of the jubilee, which among the Jews dissolved old contracts and obligations and which in Leviticus the Lord ordered all dwellers on earth to call the year of remission. The number also refers to Pentecost, when after the Lord’s ascension the Holy Spirit came on the apostles, working miracles and imparting the gift of charisms. So too this psalm, which is given the number 50, if recited with a pure heart, looses sins, cancels the bond of our debt and, like the year of remission, frees us through the Lord’s kindness of the debts of our sins.

In the law the fiftieth year was ordered to be called [the year] of jubilee, that is, forgiving or changed. During it the people were to remain at rest from all work, the debts of all were to be canceled, slaves were to go free [and] the year itself was to be more notable than other years because of its greater solemnities and divine praises. Therefore by this number is rightly indicated that tranquility of greatest peace when, as the apostle says, at the sound of the last trumpet the dead will rise and we shall be changed^[1] into glory. Then, when the labors and hardships of this age come to an end and our debts, [that is] all our faults, have been forgiven, the entire people of the elect will rejoice eternally in the sole contemplation of the divine vision. And that most longed-for command of our Lord and Savior will be fulfilled: Be still, and see that I am God.^[2]

We read in the law that the fiftieth year was ordered to be designated as a jubilee (that is, a [year for] releasing or exchanging), in which the whole people should rest from all cultivation of the land and everyone’s debts should be canceled. And we know that in the New Testament the grace of the Holy Spirit came upon the apostles on the day of Pentecost (that is, the fiftieth day of the Lord’s resurrection) and hallowed the beginnings of the church that was being brought into existence by its coming.^[1] It is agreed then that by this number can rightly be figured either the grace of the Holy Spirit or the joy of future blessedness, to which one is brought through the gift of the same Spirit and in the perception of which alone is true rest and joy.

For this reason, in order to root out the materials of idolatry, God’s law proclaims, You shall not make an idol; and by adding, Nor the likeness of any thing that is in heaven or in the earth or in the sea, it utterly forbade such crafts to the servants of God.^[1] Enoch had anticipated this law when he prophesied that the demons and the spirits of the rebellious angels would turn to idolatry every element and property of the universe, everything which heaven and sea and earth contain, to be consecrated as a god against God.^[2] So it is that human error worships everything but the very Creator of everything. Their images are idols; the consecration of images is idolatry. Whatever sin idolatry commits must be put down to all the makers of all the idols.

If we faithfully and diligently pay attention to it, brethren, everything which was promised corporally to the Jews is fulfilled spiritually in us; for all the blessings of God which they received on earth we have obtained in our souls through the grace of baptism. Therefore, with his help, let us labor with all our strength so that we may be able to receive God’s blessings and avoid his curses.

I do not consider this as a material blessing, as though the man who observes God’s law will obtain that common bread in abundance. Why not? Do not wicked sinners also eat bread, not only in abundance but even in luxury? Therefore let us look rather to him who says, I am the living bread that has come down from heaven.^[1] And he who eats this bread shall live forever.^[2] As we notice that he who said this is the word with which our soul is fed, we realize of what bread it was said by God in blessing that: You will have food to eat in abundance. Solomon proclaims something similar concerning the just man, when he says in the book of Proverbs, When the just man eats, his hunger is appeased, but the souls of the wicked suffer want.^[3] If this is understood only according to the letter, it seems utterly false, for the souls of the wicked eat more greedily and strive for satiety, while the just sometimes even suffer hunger. Finally, Paul was a just man, and he said, To this very hour we hunger and thirst, and we are naked and buffeted;^[4] and again he says, In hunger and thirst, in fastings often.^[5] How then does Solomon say that the just man eats and satisfies his soul? What we understood before concerning the rain we ought to consider at this point also with regard to the bread. That heavenly bread, that is, the Word of God who said, I am the living bread,^[6] none but the just eat, to whom it is said, Taste, and see how good the Lord is.^[7] With what kind of a conscience then do sinners who are defiled by many sins dare to eat?

The wicked man is never secure but is always disturbed and wavering. He is tossed about by every wind of doctrine to deceitful error, by the craft of men. However, the just man who observes God’s law dwells in security on his land, because he governs his body in fear of God and brings it into subjection. His understanding is firm when he says to God, Strengthen me according to your words, O Lord.^[1] Strengthened, secure and well rooted, he dwells on the earth, founded in faith. His house is not built upon sand but is established on solid ground.

Then follow the words and I will establish peace in your lands. What peace does God give? The peace which the world possesses? Christ says he does not give that kind of peace, for he declares, Peace I leave with you, my peace I give to you; not as this world gives peace do I give to you.^[1] Therefore he denies that he will give the peace of the world to his disciples. Do you want to see then what peace God gives in our land? If the land is good so that it produces fruit a hundredfold, sixtyfold or thirtyfold, it will receive from God that peace which the apostle describes: May the peace of God which surpasses all understanding guard your hearts.^[2]

You may lie down to rest without anxiety. Moreover, Solomon says in the book of Proverbs, When you sit down, you need not be afraid. When you lie down, your sleep will be sweet and you will not be afraid of sudden terror or of the attack of the wicked when it comes.^[1] These words he spoke concerning the just and wise man. Furthermore it is said in blessing, You may lie down to rest without anxiety. If you are just, no one can frighten you. If you fear God, you will fear nothing else. The just man, like a lion, feels sure of himself;^[2] and in the words of David, I shall not fear the terror of the night,^[3] and so forth. He adds still further: The Lord is my light and my salvation; whom should I fear? The Lord is my life’s refuge; of whom should I be afraid?^[4] and again, Though an army encamp against me, my heart will not fear.^[5] Do you see the courage and constancy of the soul that observes the commandments of God?

After this we read, I will rid your country of ravenous beasts. These material beasts are not entirely evil or wholly good but rather in between, for they are mute animals. However, those other beasts are spiritual evils, and the apostle calls them spiritual forces of wickedness on high.^[1] That is the evil beast of which Scripture says, The serpent was more cunning than all the beasts on earth.^[2] This is the evil beast which God promises to drive out of our land if we keep his commandments. Do you also wish to see another evil beast? Listen to the apostle Peter: Your adversary the devil, as a roaring lion, goes about seeking someone to devour. Resist him, steadfast in the faith.^[3] Under a vision in the desert which he entitled that of the quadrupeds, the prophet Isaiah spoke in a prophetic spirit concerning beasts: The lion and the young of the lion are in tribulation. Here spring up the flying basilisks which carry their riches upon asses and camels to a people whose help is futile and vain.^[4] Can these words in any way seem to have been said with regard to corporeal beasts, in the minds of those who are very fond of the letter? How can the lion, the young of the lion or the flying basilisk carry the riches upon asses and camels? However, the prophet enumerates the opposing powers of the most wicked demons, by the Holy Ghost seeing them put the riches of their deceits upon asses and camels, that is, upon souls that are stupid and mindful of nothing else except bodily pleasure. Thus he designates them figuratively, comparing them with camels and asses. Lest he be delivered to these beasts, the God-fearing soul prays to the Lord: Give not to the vulture the life of your dove.^[5]

I will rid your country of ravenous beasts and keep war from sweeping across your land. There are many fights which pass over our land, if we do not observe the law of God and keep his commands. Let each one return to his own soul or conscience and examine himself with interior recollection. Let him see how our land, that is, our body, is oppressed at one time by the spirit of fornication, at another by anger or fury. Again it is disturbed by the darts of avarice or struck by the javelins of envy; then it is darkened by the vice of pride. In whatever way the flesh lusts against the spirit or the spirit against the flesh, our land is agitated by exceedingly dangerous battles. Therefore, if a man observes the divine commands, by the Holy Ghost brings his body into subjection, keeps God’s precepts and fulfills them, he suffers this fight and war less or endures them in such a way that he is victorious. Indeed, God takes them away from his land and does not allow them to pass over the land, that is, the soul of the just.

You will rout your enemies. Of what enemies do we speak, except the devil himself and his angels? We rout them not only by driving them from our own hearts, but we repel them far away from others whom they disturb or attack or overcome. We do this by our advice or reproof or prayer, if we preserve the divine precepts. Thus through death the enemy falls in our sight. Whose death? I think it is ours when we mortify our members which are on earth, namely, fornication and impurity. If we bring this death to our members, that is, to our concupiscences and sins, our enemies, the devil and his angels, will fall in our sight. How will they fall in your sight? If you are just, injustice falls at sight of you; if chaste, lust falls; if devout, you kill the spirit of impiety.

Five of you will put a hundred to flight. Who are those five who can pursue a hundred? The number five is applied to both the praiseworthy and the culpable, for there were five wise virgins and five foolish; so also the number one hundred can be accepted in either way. Therefore if we belong to the five laudable ones, that is, the five wise virgins, we pursue one hundred of the foolish. If we fight wisely in matters of God’s Word, if we discuss the law of the Lord prudently, we convince and put to flight a multitude of unbelievers. Similarly the number one hundred indicates both the faithful and the unfaithful. Under that number of years Abraham is recorded to have believed in God and been justified, while the sinner of a hundred years shall be thought accursed.^[1] Now here a hundred unfaithful souls are put to flight by five wise men. Again, a hundred just men, who are so designated because of their perfection rather than their number, pursue many thousands of unbelievers. Indeed, devout teachers drive away countless demons, so they will not deceive the souls of believers with their old deceits.

Your foes will be cut down by your sword. Who they are we mentioned above, but let us find out by what sword they are said to fall. The apostle Paul teaches us what this sword is when he says, For the Word of God is living and efficient and keener than every two-edged sword and extending even to the joints of soul and spirit, of the members also and the marrow, and a discerner of the thoughts and intentions of the heart.^[1] This is the sword at whose edge our enemies will fall. For it is the Word of God which casts down all enemies and puts them under its feet, so that the whole world becomes subject to God. Do you wish to learn from still another epistle of Paul that the sword with which spiritual enemies are overcome is the Word of God? Listen to him as he provides arms for the soldiers of Christ: Take unto you the helmet of salvation and the sword of the spirit, that is, the Word of God. With all prayer and supplication pray.^[2] By these words he declares very clearly that by the Word of God which is a two-edged sword our enemies will fall in our sight.

I will look with favor upon you and make you fruitful. Full of blessedness is the man upon whom God looks with favor. Do you want to understand how great is the salvation of a man upon whom the Lord looks [with favor]? Peter had once perished and at the prompting of the devil through the lips of a servant of the high priest had destroyed the consecration of his apostolic rank. But when the Lord looked at him, he was lifted up at once.

For we eat with blessing the old things, the prophetic words and the old things of the old things, the words of the law. And, when the new and evangelical words came, living according to the gospel, we bring forth the old things of the letter from before the new. He sets his tabernacle in us, fulfilling the promise which he spoke, I will dwell among them and walk in them.^[1]

There ought to be a concurrence of the old and the new, as in the case of the Old and New Testament. It is written, Eat the oldest of the old store and, new coming on, cast away the old. Let our food be knowledge of the patriarchs. Let our minds banquet in the prophetic books of the prophets. Such nourishment should our minds partake of, the truth of the body of Christ, and not just the external appearance of a lamb. Our eyes should not be affected by the shadow cast by the law. Rather, the clear grace of the Lord’s passion and the splendor of his resurrection should illuminate our vision.

And we eat the oldest of the old [grain] when we retain in our hearts the sweet memory of the old commandment which was given to the human race from the beginning, by loving the Lord our God with all our heart, all our soul and all our strength, and by loving our neighbor as ourselves.^[1] And we cast away the old [to make room] for the new that is coming on when we cease to keep the typic statutes of the Mosaic law according to the letter but keep these same statutes quite gladly as they are understood through the Spirit. Our hearts [are] being renewed in the hope of the heavenly kingdom in accordance with that [saying] of the apostle: If then anyone is in Christ a new creature, the old things have passed away; behold, things have been made new,^[2] and [with that saying] in the Apocalypse: And he that sat upon the throne said, ‘Behold, I make all things new.’ ^[3]

God will be the source of every satisfaction, more than any heart can rightly crave, more than life and health, food and wealth, glory and honor, peace and every good—so that God, as St. Paul said, may be all in all.^[1] He will be the consummation of all our desiring—the object of our unending vision, of our unlessening love, of our unwearying praise. And in this gift of vision, this response of love, this paean of praise, all alike will share, as all will share in everlasting life.