Sarah's death was the occasion for the patriarch's first instance of acquiring land. Sacred Scripture in fact shows us in every case the patriarch's virtue, in that he passed all his time as an alien and a nomad. And it mentions this latest item for us to learn that the man who enjoyed so much assistance from on high, who had become so famous and had increased in number to such a vast multitude, could not call a place his own, unlike many people today, who give all their attention to acquiring land, whole towns and great wealth beyond telling. You see, he had sufficient riches in his attitude, and he put no store by these other things. Let those heed this who in the twinkling of an eye take to themselves every conceivable thing and, so to say, stretch out in all directions their passion for avarice. Let them also imitate the patriarch, who had not even a place to inter Sarah's remains until, under pressure of very necessity, he bought the field and cave from the Hittites. For proof that he was in fact respected by the inhabitants of Canaan, listen to the words addressed to him by the Hittites: "You are king among us by God's appointment; bury your dead in our best tombs. None of us, after all, will keep this tomb from you."

Notice, however, how the good man instructs even those people with his characteristic common sense, through his very actions, by forbearing to take possession of it before paying a just price. "Even if you for your part … have proved so kindly disposed toward me, I still cannot bring myself to take the tomb from you unless first I pay the proper price." He gave them money, the text says, took possession of the tomb "and buried his wife Sarah in the double cave of the field overlooking Mamre." The man who was so famous and respected, who enjoyed such confidence with God and was the object of such attention from everyone, so to say, in that place that even the Hittites called him king—he owned not even one foot of land. Hence blessed Paul also celebrated this good man's virtue in writing these words: "By faith Abraham dwelt in the land of promise, like a foreigner living in tents with Isaac and Jacob, coheirs of the same promise." Then to teach us how it was through faith that he dwelt there, he added, "He looked forward, you see, to the city built on foundations of which the builder and creator was God." In the hope of things to come, he is saying, he overlooked present realities, and, in the expectation of greater things, he set less store by those of this life—and this before the law and the age of grace.So what excuse will we have, tell me, who despite such wonderful promises and guarantees of ineffable blessings hanker for present realities, buying up property, ever concerned for our image, amassing all these possessions out of greed and avarice and fulfilling in practice what the blessed prophet said in his lament, "Woe to those who pile house on house and add property to property for the purpose of robbing their neighbor of something." Do we not see this happening each day—widows being robbed, orphans despoiled and the weak oppressed by the strong? This good man, on the contrary, did not behave in that fashion; instead, he insisted on buying the tomb, and, when he saw those from whom he sought it ready and willing to hand it over, he could not bring himself to accept it before he paid the right price.

With this in mind, dearly beloved, let us who live in the age of grace imitate the man who lived before the law, not burn with desire for more and heap up for ourselves to a greater and more intense degree the fire that cannot be extinguished and the flame that is intolerable. We will hear, in fact, if we persist in such awful deeds of injustice and avarice, the words spoken to that notorious rich man, "Fool, this night they are looking for your soul from you; but as for what you have put aside, whom will it belong to?" I mean, what is the reason, dearly beloved, that you are anxious to amass so many things that you will shortly leave here, due as you are to be snatched away from the scene, not only powerless to gain any advantage from them but even saddled with the burden of sins on your own shoulders, at this stage too late for worthwhile repentance? While the goods you have amassed with avarice oftentimes finish even in the hands of enemies, you yourself will be required to give an account of them. So what folly would it be to labor for others' benefit and pay the price for them yourself?

Even if in the past, however, we have to this degree managed our affairs with indifference, now at least let us plan for what is needful and not simply be anxious to bedeck ourselves with the trappings of wealth, but rather pay much attention to doing good. After all, our being will not come to an end with this present life, nor shall we be always in exile; instead, before long we shall reach our true homeland. So let us do everything in the hope of not being found wanting there. I mean, what good is it to leave behind great wealth in foreign parts while wanting for bare necessities in our true country? Consequently let us strive, dearly beloved, while there is still time, to transfer there what we own in this foreign country. Although in fact the distance may be great, nevertheless the transfer is quite easy. You see, there are those ready to make the transfer, to travel there safely and deposit in a secure treasury whatever we are able to send ahead by means of them. I mean, the hands of the poor lay up in the treasuries of heaven what is given them by us. Since then the ease and security are so great, why do we delay and not rather with all haste act on this so that we will have those things at our disposal in the place where we most have need of them?

But I find these two Psalms, the CVth and CVIth so connected, that in one of them, the first, the people of God is praised in the person of the elect, of whom there is no complaint, whom I imagine to have been there in those with whom God was well pleased; [1 Corinthians 10:5] but in the following Psalm those are mentioned among the same people who have provoked God; though the mercy of God was not wanting even to these....This Psalm therefore begins like the former; "Confess ye unto the Lord." But in that Psalm these words follow: "And call upon His Name:" whereas here, it is as follows, "For He is gracious, and His mercy endures for ever" [Psalm 106:1]. Wherefore in this passage a confession of sins may be understood; for after a few verses we read, "We have sinned with our fathers, we have done amiss, and dealt wickedly;" but in the words, "For He is gracious, and His mercy endures for ever," there is chiefly the praise of God, and in His praise confession. Although when any one confesses his sins, he ought to do so with praise of God; nor is a confession of sins a pious one, unless it be without despair, and with calling upon the mercy of God. It therefore does contain His praise, whether in words, when it calls Him gracious and merciful, or in the feeling only, when he believes this....If that mercy be here understood, in respect of which no man can be happy without God; we may render it better, "for ever:" but if it be that mercy which is shown to the wretched, that they may either be consoled in misery, or even freed from it; it is better construed, "to the end of the world," in which there will never be wanting wretched persons to whom that mercy may be shown. Unless indeed any man ventured to say, that some mercy of God will not be wanting even to those who shall be condemned with the devil and his angels; not a mercy by which they may be freed from that condemnation, but that it may be in some degree softened for them: and that thus the mercy of God may be styled eternal, as exercised over their eternal misery.. ..

[Jesus] was granting pardon; but while he was granting it he raised his face to her and said, "Has no one stoned you?" And she did not say, "Why? What have I done, Lord? I am not guilty, am I?" She did not say that; what she said was, "No one, Lord." She accused herself. They had been unable to prove it against her and had withdrawn. But she confessed, because her Lord was aware of her guilt but was nonetheless seeking her faith and her confession. "Has no one stoned you?" "No one, Lord." "No one"—that is confession of sins; and "Lord"—that is pardon of the punishment that she deserved. "No one, Lord. I acknowledge both things. I know who you are, I know who I am. It is to you I am confessing. You see, I have heard the words, "Confess to the Lord, for he is good." I know my confession, I know your mercy.

"Who can express the mighty acts of the Lord?" (ver. 2). Full of the consideration of the Divine works, while he entreateth His mercy, "Who," he saith, "can express the mighty acts of the Lord, or make all His praises heard?" We must supply what was said above, to make the sense complete here, thus, "Who shall make all His praises heard?" that is, who is sufficient to make all His praises heard? "Shall make" then "heard," he saith; that is, cause that they be heard; showing, that the mighty acts of the Lord and His praises are so to be spoken of, that they may be preached to those who hear them. But who can make "all," heard? Is it that as the next words are, "Blessed are they that alway keep judgment, and do righteousness in every time" (ver. 3); he perhaps meant those praises of His, which are understood as His works in His commandments? "For it is God," saith the Apostle, "who worketh in you," ...since He worketh in these things in a manner that cannot be spoken. "Who will do all His praises heard?" that is, who, when he hath heard them, doth all His praises? which are the works of His commandments. As far as they are done, although all which are heard are not performed, He is to be praised, who "worketh in us both to will and to do of His good pleasure." For this reason, while he might have said, all His commandments, or, all the works of His commandments; he preferred saying, "His praises."

But unless there were some difference between judgment and righteousness, we should not read in another Psalm, "Until righteousness turn again unto judgment." The Scripture, indeed, loveth to place these two words together; as, "Righteousness and judgment are the habitation of His seat;" and this, "He shall make thy righteousness as clear as the light, and thy judgment as the noon-day;" where there is apparently a repetition of the same sentiment. And perhaps on account of the resemblance of signification one may be put for the other, either judgment for righteousness, or righteousness for judgment: yet, if they be spoken of in their proper sense, I doubt not that there is some difference; viz. that he is said to keep judgment who judgeth rightly, but he to do righteousness who acts righteously. And I think that the verse, "Until righteousness turn again unto judgment," may not absurdly be understood in this sense: that here also those are called blessed, who keep judgment in faith, and do righteousness in deed...

Next, since God justifieth, that is, maketh men righteous, by healing them from their iniquities, a prayer followeth: "Remember me, O Lord, according to the favour that Thou bearest unto Thy people" (ver. 4): that is, that we may be among those with whom Thou art well pleased; since God is not well pleased with them all. "O visit me with Thy salvation." This is the Saviour Himself, in whom sins are forgiven, and souls healed, that they may be able to keep judgment, and do righteousness; and since they who here speak know such men to be blessed, they pray for this themselves. ..."Visit us," then, "with Thy salvation," that is, with Thy Christ. "To see the felicity of Thy chosen, and to rejoice in the gladness of Thy people" (ver. 5): that is, visit us for this reason with Thy salvation, that we may see the felicity of Thy chosen, and rejoice in the gladness of Thy people. For "felicity" some copies read "sweetness;" as in the former passage, "For He is gracious;" where others read, "for He is sweet." And it is the same word in the Greek, as is elsewhere read, "The Lord shall show sweetness:" which some have translated "felicity," others "bounty." But what meaneth, "Visit us to see the felicity of Thy chosen:" that is, that happiness which Thou givest to Thine elect: except that we may not remain blind, as those unto whom it is said, "But now ye say we see: therefore your sin remaineth." For the Lord giveth sight to the blind, not by their own merits, but in the felicity He giveth to His chosen, which is the meaning of "the felicity of Thy chosen:" as, the help of my countenance, is not of myself, but is my God. And we speak of our daily bread, as ours, but we add, Give unto us. ..."That Thou mayest be praised with Thine inheritance." I wonder this verse hath been so interpreted in many copies, since the Greek phrase is one and the same in these three verses. ...But since this seemeth a doubtful expression, if that sense be true according to which interpreters have preferred, "That Thou mayest be praised," the two preceding verses also must be so understood, because, as I have said, there is one Greek expression in these three verses; so that the whole should be thus understood, "Visit us with Thy salvation, that Thou mayest see the felicity of Thy chosen;" that is, visit us for this purpose, that Thou mayest cause us to be there, and mayest see us there; that "Thou mayest rejoice in the gladness of Thy people," that is, that Thou mayest be said to rejoice, since they rejoice in Thee; that "Thou mayest be praised with Thine inheritance," that is, mayest be praised with it, since it may not be praised save for Thy sake...