Homilies on the Gospel of John — Homily 40

If someone who is unskilled in the craft tries to work a mine, he will get no gold. Instead, he will mix everything together randomly and aimlessly, and his labor will be useless and harmful. In the same way, those who do not understand the method of Holy Scripture or search out its distinctive features and principles, but read through all its parts carelessly and in the same manner, will mix the gold with dirt and never discover the treasure hidden within it. I am saying this now because the passage before us contains much gold, though it is not clearly visible but covered over with much obscurity. Therefore, by digging and refining, we must arrive at the correct meaning. For who would not immediately be troubled upon hearing Christ say, "If I testify of Myself, My witness is not true," especially since He often appears to have testified of Himself? For example, when speaking with the Samaritan woman He said, "I Am that speak unto you," and likewise to the blind man, "It is He that talks with you," and when rebuking the Jews, "You say, you blaspheme, because I said I am the Son of God." And in many other places He does this. If now all these statements are false, what hope of salvation shall we have? And where shall we find truth when Truth Itself declares, "My witness is not true"? Nor does this appear to be the only contradiction; there is another no less serious than this. He says later on, "Though I bear witness of Myself, yet My witness is true." Which one, tell me, am I to accept, and which should I consider a falsehood? If we take them out of context simply as they are said, without carefully considering the person to whom they are spoken, the reason for which they are said, or any other similar circumstances, they will both be falsehoods. For if His witness is not true, then this statement is not true either—not merely the second, but the first also. What then is the meaning? We need great watchfulness, or rather the grace of God, so that we do not stop at the mere words. For this is how the heretics go astray, because they do not investigate the speaker's purpose or the disposition of the hearers. If we do not add these and other points besides, such as times and places and the opinions of the listeners, many absurd consequences will follow.

1. If any one unpracticed in the art undertake to work a mine, he will get no gold, but confounding all aimlessly and together, will undergo a labor unprofitable and pernicious: so also they who understand not the method of Holy Scripture, nor search out its peculiarities and laws, but go over all its points carelessly and in one manner, will mix the gold with earth, and never discover the treasure which is laid up in it. I say this now because the passage before us contains much gold, not indeed manifest to view, but covered over with much obscurity, and therefore by digging and purifying we must arrive at the legitimate sense. For who would not at once be troubled at hearing Christ say, If I testify of Myself, My witness is not true; inasmuch as He often appears to have testified of Himself? For instance, conversing with the Samaritan woman He said, I Am that speak unto you: and in like manner to the blind man, It is He that talks with you John 9:37; and rebuking the Jews, You say, you blaspheme, because I said I am the Son of God. John 10:36 And in many other places besides He does this. If now all these assertions be false, what hope of salvation shall we have? And where shall we find truth when Truth Itself declares, My witness is not true? Nor does this appear to be the only contradiction; there is another not less than this. He says farther on, Though I bear witness of Myself, yet My witness is true John 8:14; which then, tell me, am I to receive, and which deem a falsehood? If we take them out thus [from the context] simply as they are said, without carefully considering the person to whom nor the cause for which they are said, nor any other like circumstances, they will both be falsehoods. For if His witness be not true, then this assertion is not true either, not merely the second, but the first also. What then is the meaning? We need great watchfulness, or rather the grace of God, that we rest not in the mere words; for thus the heretics err, because they enquire not into the object of the speaker nor the disposition of the hearers. If we add not these and other points besides, as times and places and the opinions of the listeners, many absurd consequences will follow.

What then is the meaning? The Jews were about to object to Him, "If you bear witness concerning yourself, your witness is not true" (John 8:13), so He spoke these words in anticipation. It was as though He had said: You will surely say to me, "We do not believe you, for no one who witnesses about himself is readily considered trustworthy among men." So the phrase "is not true" must not be read absolutely, but with reference to their suspicions, as though He had said: "to you it is not true." He uttered these words not looking to His own dignity, but to their secret thoughts. When He says, "My witness is not true," He rebukes their opinion of Him and the objection they were about to make against Him. But when He says, "Though I bear witness of Myself, My witness is true" (John 8:14), He declares the very nature of the thing itself—namely, that as God they ought to consider Him trustworthy even when speaking of Himself. He had spoken of the resurrection of the dead, and of the judgment, and that the one who believes in Him is not judged but comes into life, and that He shall sit to require an account from all men, and that He has the same authority and power with the Father. Since He was about to prove these things again in another way, He necessarily put their objection first. "I told you," He says, "that 'as the Father raises the dead and gives them life, so the Son gives life to whom He will.' I told you that 'the Father judges no man, but has committed all judgment to the Son.' I told you that men must 'honor the Son as they honor the Father.' I told you that 'whoever does not honor the Son does not honor the Father.' I told you that 'whoever hears My words and believes them shall not see death, but has passed from death to life' (John 5:24, not exactly quoted), that My voice shall raise the dead—some now, some hereafter—that I shall demand an account from all men of their transgressions, that I shall judge righteously, and reward those who have walked uprightly." Now since all these were assertions, since the things asserted were important, and since no clear proof of them had yet been given to the Jews but only one rather indistinct proof, He puts their objection first when He is about to proceed to establish His assertions. He speaks somewhat in this way, if not in these very words: "Perhaps you will say, 'You assert all this, but you are not a credible witness, since you testify about yourself.'" First, then, He checks their argumentative spirit by stating what they would say, and shows that He knew the secrets of their hearts, giving this first proof of His power. After stating the objection, He supplies other proofs that are clear and indisputable, producing three witnesses to what He said: the works He performed, the witness of the Father, and the preaching of John. He puts first the less important witness of John. For after saying, "There is another who bears witness of Me, and I know that his witness is true," He adds,

What then is the meaning? The Jews were about to object to Him, If you bear witness concerning yourself, your witness is not true John 8:13: therefore He spoke these words in anticipation; as though He had said, You will surely say to Me, we believe you not; for no one that witnesses of himself is readily held trustworthy among men. So that the is not true must not be read absolutely, but with reference to their suspicions, as though He had said, to you it is not true; and so He uttered the words not looking to His own dignity, but to their secret thoughts. When He says, My witness is not true, He rebukes their opinion of Him, and the objection about to be urged by them against Him; but when He says, Though I bear witness of Myself, My witness is true John 8:14, He declares the very nature of the thing itself, namely, that as God they ought to deem Him trustworthy even when speaking of Himself. For since He had spoken of the resurrection of the dead, and of the judgment, and that he that believes in Him is not judged, but comes unto life, and that He shall sit to require account of all men, and that He has the same Authority and Power with the Father; and since He was about again otherwise to prove these things, He necessarily put their objection first. I told you, He says, that 'as the Father raises the dead and quickens them, so the Son quickens whom He will'; I told you that 'the Father judges no man, but has committed all judgment unto the Son'; I told you that men must ' honor the Son as they honor the Father'; I told you that 'he that honors not the Son honors not the Father'; I told you that 'he that hears My words and believes them shall not see death, but has passed from death unto life' John 5:24; not exactly quoted; that My voice shall raise the dead, some now, some hereafter; that I shall demand account from all men of their transgressions, that I shall judge righteously, and recompense those who have walked uprightly. Now since all these were assertions, since the things asserted were important, and since no clear proof of them had as yet been afforded to the Jews but one rather indistinct, He puts their objection first when He is about to proceed to establish His assertions, speaking somewhat in this way if not in these very words: Perhaps you will say, you assert all this, but you are not a credible witness, since you testify of yourself. First then checking their disputatious spirit by setting forth what they would say, and showing that He knew the secrets of their hearts, and giving this first proof of His power, after stating the objection He supplies other proofs clear and indisputable, producing three witnesses to what He said, namely, the works wrought by Him, the witness of the Father, and the preaching of John. And He puts first the less important witness of John. For after saying, There is another that bears witness of Me, and I know that his witness is true, He adds,

Yet if Your witness is not true, how can You say, "I know that the testimony of John is true, and that he has borne witness to the truth"? And do you see, O man, how clear it is from this that the statement "My witness is not true" was directed at their hidden thoughts?

Yet if Your witness be not true, how sayest Thou, I know that the testimony of John is true, and that he has borne witness to the truth? And do you see (O man) how clear it hence is, that the expression, My witness is not true, was addressed to their secret thoughts?

What then, someone asks, if John bore witness partially? To prevent the Jews from making this claim, see how He removes this suspicion. He did not say, "John testified of Me," but rather, "You first sent to John," and you would not have sent if you had not considered him trustworthy. What's more, they had sent not to ask him about Christ, but about himself, and the man they considered trustworthy in matters concerning himself they would much more consider trustworthy in matters concerning another. For it is, so to speak, the nature of us all not to give as much credit to those who speak of themselves as to those who speak of others. Yet they considered him so trustworthy that he did not need any other testimony even concerning himself. For those who were sent did not say, "What do you say concerning Christ?" but "Who are you? What do you say of yourself?" Such great admiration they felt for the man. Now Christ alluded to all this by saying, "You sent unto John." And for this reason the Evangelist has not merely related that they sent, but is exact about the persons sent—that they were Priests and Pharisees, not common or lowly persons, nor such as might be corrupted or deceived, but men able to understand exactly what he said.

2. What then, says some one, if John bore witness partially. That the Jews might not assert this, see how He removes this suspicion. For He said not, John testified of Me, but, You first sent to John, and you would not have sent had ye not deemed him trustworthy. Nay, what is more, they had sent not to ask him about Christ, but about himself, and the man whom they deemed trustworthy in what related to himself they would much more deem so in what related to another. For it is, so to speak, the nature of us all not to give so much credit to those who speak of themselves as to those who speak of others; yet him they deemed so trustworthy as not to require even concerning himself any other testimony. For they who were sent said not, What do you say concerning Christ? but, Who are you? What do you say of yourself? So great admiration felt they for the man. Now to all this Christ made allusion by saying, You sent unto John. And on this account the Evangelist has not merely related that they sent, but is exact as to the persons sent that they were Priests and of the Pharisees, not common or abject persons, nor such as might be corrupted or cheated, but men able to understand exactly what he said.

Why then have You brought forward John's testimony? His testimony was not human testimony, for he says, "He that sent me to baptize with water, He said to me." So John's testimony was God's testimony, since he said what he did after learning it from Him. But so that no one should ask, "How is it clear that he learned from God?" and get stuck on this point, He thoroughly silences them by continuing to address their thoughts. For it was not likely that many would know these things; up to this point they had listened to John as to someone who spoke on his own authority, and therefore Christ says, "I receive not testimony from man." And so the Jews might not ask, "And if You were not going to receive human testimony and use it to strengthen Yourself, why have You brought forward this man's testimony?" see how He resolves this contradiction by what He adds. For after saying, "I receive not testimony from man," He has added,

Why then have You brought forward that of John? His testimony was not the testimony of man, for, says he, He that sent me to baptize with water, He said to me. John 1:33 So that John's testimony was the testimony of God; for having learned from Him he said what he did. But that none should ask, Whence is it clear that he learned from God? and stop at this, He abundantly silences them by still addressing Himself to their thoughts. For neither was it likely that many would know these things; they had hitherto given heed unto John as to one who spoke of himself, and therefore Christ says, I receive not testimony from man. And that the Jews might not ask, And if You were not about to receive the testimony of man, and by it to strengthen Yourself, why have You brought forward this man's testimony? see how He corrects this contradiction by what He adds. For after saying, I receive not testimony from man, He has added,

But I say these things so that you may be saved.

But these things I say, that you may be saved.

What He is saying is something like this: As God, I did not need the testimony of John, which is merely human testimony. Yet because you paid more attention to him, considered him more trustworthy than anyone else, and ran to him as to a prophet—for the whole city poured out to the Jordan—and you have not believed in Me even when I perform miracles, therefore I am reminding you of his testimony.

What He says is of this kind; I, being God, needed not the witness of John which is man's witness, yet because ye gave more heed to him, believe him more trustworthy than any, ran to him as to a prophet, (for all the city was poured forth to Jordan,) and have not believed on Me, even when working miracles, therefore I remind you of that witness of his.

To prevent them from replying, "What if he did speak and we did not receive him," He shows that they did receive John's sayings, since they sent not ordinary men but priests and Pharisees and were willing to rejoice. They admired the man so much and at the same time had nothing to say against his words. But the phrase "for a season" is the expression of one pointing out their fickleness and the fact that they soon turned away from him.

That they may not reply, What if he did speak and we received him not, He shows that they did receive John's sayings: since they sent not common men, but priests and Pharisees and were willing to rejoice; so much did they admire the man, and at the same time had nothing to say against his words. But the for a season, is the expression of one noting their levity, and the fact that they soon started away from him.

For if you had been willing to accept faith according to the natural consequence of the facts, I would have won you over by My works more than he did by his words. But since you will not, I bring you to John, not because I need his testimony, but because I do everything so that you may be saved. For I have greater witness than that of John, namely, that from My works; yet I do not merely consider how I may be made acceptable to you by credible evidence, but how by evidence of persons known to and admired by you. Then glancing at them and saying that they rejoiced for a season in his light, He declared that their zeal was only temporary and uncertain.

For had ye been willing to admit faith according to the (natural) consequence of the facts, I would have brought you over by My works more than he by his words. But since you will not, I bring you to John, not as needing his testimony, but because I do all 'that you may be saved.' For I have greater witness than that of John, namely, that from My works; yet I do not merely consider how I may be made acceptable to you by credible evidence, but how by that (of persons) known to and admired by you. Then glancing at them and saying that they rejoiced for a season in his (John's) light, He declared that their zeal was but temporary and uncertain.

He called John a torch, meaning that John did not have light from himself, but by the grace of the Spirit. However, the circumstance that would show the absolute distinction between Himself and John—namely, that He was the Sun of righteousness—He did not yet state openly. Instead, by merely hinting at this so far, He touched them sharply by showing that the same disposition that led them to despise John also prevented them from believing in Christ. For they admired even the man they claimed to admire only for a season, though if they had not acted this way, he would soon have led them by the hand to Jesus. Having then proved them completely unworthy of forgiveness, He went on to say, I have greater witness than that of John. What is that? It is the witness from His works.

He called John a torch, signifying that he had not light of himself, but by the grace of the Spirit; but the circumstance which caused the absolute distinction between Himself and John, namely, that He was the Sun of righteousness, this He put not yet; but merely hinting as yet at this He touched them sharply, by showing that from the same disposition which led them to despise John, neither could they believe in Christ. Since it was but for a season that they admired even the man whom they did admire, and who, had they not acted thus, would soon have led them by the hand to Jesus. Having then proved them altogether unworthy of forgiveness, He went on to say, I have greater witness than that of John. What is that? It is that from His works.

For the works, He says, which the Father has given Me to finish, the same works that I do bear witness of Me that the Father sent Me.

For the works, He says, which the Father has given Me to finish, the same works that I do bear witness of Me that the Father sent Me.

By this He reminded them of the paralytic who was healed, and of many other things. The words perhaps one of them might have claimed were mere boasting, spoken because of John's friendship toward Him (though indeed it was not in their power to say even this about John, a man who perfectly practiced wisdom and was admired by them for this reason), but the works could not admit this suspicion even among the most unreasonable of them; therefore He added this second testimony, saying, The works which the Father has given Me to finish, the same works that I do bear witness of Me that the Father sent Me.

By this He reminded them of the paralytic restored, and of many other things. The words perhaps one of them might have asserted were mere boast, and said by reason of John's friendship towards Him, (though indeed it was not in their power to say even this of John, a man equal to the exact practice of wisdom, and on this account admired by them,) but the works could not even among the maddest of them admit this suspicion; therefore He added this second testimony, saying, The works which the Father has given Me to finish, the same works that I do bear witness of Me that the Father sent Me.

In this passage, He also addresses the accusation about breaking the Sabbath. Since those people were arguing, "How can he be from God, seeing that he keeps not the Sabbath?" (John 9:16), He says, "Which My Father has given unto Me." Yet in reality, He acted with absolute authority, but in order to show most clearly that He does nothing contrary to the Father, He has used this expression that emphasizes His subordination. Why didn't He say, "The works which the Father has given Me testify that I am equal to the Father"? For both of these truths could be learned from the works: that He did nothing contrary to the Father, and that He was equal to the One who begot Him—a point He establishes elsewhere when He says, "If you believe not Me, believe the works: that you may know and believe that I am in the Father and the Father in Me" (John 10:38). In both ways, then, the works bore witness to Him: that He was equal to the Father, and that He did nothing contrary to Him. Why then did He not say this directly, instead of leaving out the greater point and putting forward the lesser one? Because establishing this lesser point was His first objective. For although it was far less significant to have people believe that He came from God than to have them believe that God was equal with Him (since coming from God was something the Prophets also claimed, but equality never was), He still works hard on the lesser point, knowing that once this was admitted, the other would be easily received afterward. So He makes no mention of the more important part of the testimony and presents its lesser function, so that through this they may also receive the other. Having accomplished this, He adds,

3. In this place He also meets the accusation respecting the violation of the Sabbath. For since those persons argued, How can he be from God, seeing that he keeps not the Sabbath? John 9:16, therefore He says, Which My Father has given unto Me. Yet in truth, He acted with absolute power, but in order most abundantly to show that He does nothing contrary to the Father, therefore He has put the expression of much inferiority. Since why did He not say, The works which the Father has given Me testify that I am equal to the Father? For both of these truths were to be earned from the works, that He did nothing contrary, and that He was equal to Him who begot Him; a point which He is establishing elsewhere, where He says, If you believe not Me, believe the works: that you may know and believe that I am in the Father and the Father in Me. John 10:38 In both respects, therefore, the works bore witness to Him, that He was equal to the Father, and that He did nothing contrary to Him. Why then said He not so, instead of leaving out the greater and putting forward this? Because to establish this was His first object. For although it was a far less thing to have it believed that He came from God, than to have it believed that God was equal with Him, (for that belonged to the Prophets also, but this never,) still He takes much pains as to the lesser point, as knowing that, this admitted, the other would afterwards be easily received. So that making no mention of the more important portion of the testimony, He puts its lesser office, that by this they may receive the other also. Having effected this, He adds,

Where did He bear witness of Him? In Jordan: This is My beloved Son, in whom I am well pleased; hear Him. But even this needed proof. John's testimony was clear, because they themselves had sent messengers to him and could not deny it. The testimony from miracles was likewise clear, because they had seen them performed, had heard from the man who was healed, and had believed—which is also where they got their accusation. Therefore, it remained to provide proof of the Father's testimony. Next, in order to accomplish this, He added,

Where did He bear witness of Him? In Jordan: This is My beloved Son, in whom I am well pleased Matthew 3:16; hear Him. Yet even this needed proof. The testimony of John then was clear, for they themselves had sent to him, and could not deny it. The testimony from miracles was in like manner clear, for they had seen them wrought, and had heard from him who was healed, and had believed; whence also they drew their accusation. It therefore remained to give proof to the testimony of the Father. Next in order to effect this, He added,

You have never heard His voice at any time:

You have neither heard His voice at any time:

How then does Moses say, "The Lord spoke, and Moses answered" (Exodus 19:19)? And how does David say, "He had heard a tongue which he knew not" (Psalm 81:5)? And how does Moses say again, "Is there any such people which has heard the voice of God?" (Deuteronomy 4:33)?

How then says Moses, The Lord spoke, and Moses answered? Exodus 19:19; and David, He had heard a tongue which he knew not Psalm 81:5; and Moses again, Is there any such people which has 'heard the voice of God?'? Deuteronomy 4:33

Nor seen His shape.

Nor seen His shape.

Yet Isaiah, Jeremiah, and Ezekiel are said to have seen Him, and many others. What then does Christ mean by what He says now? He is guiding them step by step toward a philosophical understanding, showing that God has neither voice nor shape, but is higher than such forms or sounds. For just as when He says, "You have not heard His voice," He does not mean that God does utter a voice but one that cannot be heard, so when He says, "Nor seen His shape," He does not mean that God has a shape that is simply invisible, but rather that neither of these things belongs to God. And so that they could not say, "You are a boaster; God spoke only to Moses"—which they did in fact say: "We know that God spoke with Moses, but as for this fellow, we know not where He is from" (John 9:29)—He spoke as He did for this reason: to show that there is neither voice nor shape with God. But why, He says, should I mention these things? Not only have you "neither heard His voice nor seen His shape," but you cannot even claim what you boast about most and what you are most fully convinced of, namely, that you have received and keep His commandments. Therefore He adds,

Yet Isaiah, Jeremiah, and Ezekiel, are said to have seen Him, and many others. What then is that which Christ says now? He guides them by degrees to a philosophical doctrine, showing that with God is neither voice nor shape, but that He is higher than such forms or sounds like these. For as when He says, You have not heard His voice, He does not mean that God does indeed utter a voice, but one which cannot be heard; so when He says, Nor seen His shape, He does not mean that God has a shape though one invisible, but that neither of these things belongs to God. And in order that they might not say, You are a boaster, God spoke to Moses only; (this at least they did say, We know that God spoke with Moses: as for this fellow, we know not whence He is John 9:29) on this account He spoke as He did, to show that there is neither voice nor shape with God. But why, He says, name I these things? Not only have ye 'neither heard His voice nor seen His shape,' but it is not even in your power to assert that of which you most boast and of which you are all most fully assured, namely, that you have received and keep His commandments. Wherefore He adds,

That is, the ordinances, the commandments, the Law, and the Prophets. For even if God ordained these things, they are still not with you, since you do not believe in Me. Because if the Scriptures everywhere say that it is necessary to pay attention to Me, and yet you do not believe, it is quite clear that His word is removed from you. Therefore He adds again,

That is, the ordinances, the commandments, the Law, and the Prophets. For even if God ordained these, still they are not with you, since you believe not on Me. Because, if the Scriptures everywhere say that it is necessary to give heed to Me, and yet ye believe not, it is quite clear that His word is removed from you. Wherefore again He adds,

For you do not believe in Him whom He has sent.

For whom He has sent, Him ye believe not.

Then, so they cannot argue, "How could He have testified to you if we have not heard His voice?" He says,

Then that they may not argue, How, if we have not heard His voice, has He testified unto you? He says,

Since the Father gave His testimony through these. He indeed gave it at the Jordan and on the mount, but Christ does not bring forward those voices, perhaps because doing so would have led to disbelief. For they did not hear one of them, the one on the mount, and though they heard the other, they paid no attention to it. For this reason He directs them to the Scriptures, showing that the Father's testimony comes from them, having first removed the old grounds on which they used to boast—either that they had seen God or that they had heard His voice. For since they would likely disbelieve His voice and imagine for themselves what took place on Sinai, after first correcting their mistaken ideas on these points and showing that what had been done was a condescension, He then directs them to the testimony of the Scriptures.

Since by these the Father gave His testimony. He gave it indeed by Jordan also and in the mount, but Christ brings not forward those voices; perhaps by doing so He would have been disbelieved; for one of them, that in the mount, they did not hear, and the other they heard indeed, but heeded not. For this reason He referrs them to the Scriptures, showing that from them comes the Father's testimony, having first removed the old grounds on which they used to boast, either as having seen God or as having heard His voice. For as it was likely that they would disbelieve His voice, and picture to themselves what took place on Sinai, after first correcting their suspicions on these points, and showing that what had been done was a condescension, He then referrs them to the testimony of the Scriptures.

Let us also arm and fortify ourselves from these Scriptures when we fight against heretics. For all Scripture is given by inspiration of God and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto every good work. He must have all these qualities, not just some of them, for a person who lacks any of them is not perfect. For tell me, what good is it if someone prays continually but does not give generously? Or if he gives generously but is covetous or violent? Or if he is not covetous or violent but gives to show off before others and gain their praise? Or if he gives alms carefully and according to God's will, yet becomes proud of this very thing and arrogant? Or if he is humble and constant in fasting but covetous, greedy for gain, and bound to earthly things, introducing into his soul the mother of all evil? For the love of money is the root of all evils. Let us then shudder at this action, let us flee this sin. This has made the world a waste, this has brought all things into confusion, this seduces us away from the most blessed service of Christ. It is not possible, He says, to serve God and mammon. For mammon gives commands that contradict those of Christ. One says, Give to those in need; the other says, Plunder the goods of the needy. Christ says, Forgive those who wrong you; the other says, Prepare snares against those who do you no wrong. Christ says, Be merciful and kind; mammon says, Be savage and cruel, and count the tears of the poor as nothing—so that he may make the Judge stern toward us on that day. For then all our actions will come before our eyes, along with those who have been injured and stripped by us, shutting us out from all excuse. For if Lazarus, who received no wrong from the rich man but only did not enjoy any of his good things, stood forth at that time as a bitter accuser and allowed him to obtain no pardon, what excuse, tell me, will those have who not only give no alms from their own substance but seize what belongs to others and overthrow orphans' houses? If those who have not fed Christ when He hungered have drawn such fire upon their heads, what consolation will those enjoy who plunder what does not belong to them at all, who weave countless lawsuits, who unjustly grasp the property of everyone? Let us then cast out this desire, and we will cast it out if we think of those before us who acted wrongfully, who were covetous and are now gone. Do not others now enjoy their wealth and labors while they lie in punishment, vengeance, and intolerable suffering? And how can this be anything but extreme foolishness—to weary and trouble ourselves so that during our lives we strain ourselves with labor, and when we depart from here undergo intolerable punishments and vengeances, when we might have enjoyed ourselves here (for nothing produces pleasure as much as the consciousness of giving alms), and when departing to that place might have been delivered from all our suffering and obtained countless blessings? For just as wickedness tends to punish those who pursue it even before they reach the pit, so also virtue, even before the gift of the Kingdom, provides delights for those who practice it here, making them live in company with good hopes and continual pleasure. Therefore, that we may obtain this both here and in the life to come, let us hold fast to good works, so we will gain the future crown. May we all reach it through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Spirit, be glory, now and ever, and world without end. Amen.

4. And from these too let us also, when we war against heretics, arm and fortify ourselves. For all Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto every good work 2 Timothy 3:16-17; not that he may have some and not others, for such a man is not perfect. For tell me what profit is it, if a man pray continually, but give not liberal alms? Or if he give liberal alms, but be covetous or violent? Or if he be not covetous nor violent, but (is liberal) to make a show before men, and to gain the praise of the beholders? Or if he give alms with exactness and according to God's pleasure, yet be lifted up by this very thing, and be highminded? Or if he be humble and constant in fasting, but covetous, greedy of gain, and nailed to earth, and one who introduces into his soul the mother of mischief? For the love of money is the root of all evils. Let us then shudder at the action, let us flee the sin; this has made the world a waste, this has brought all things into confusion, this seduces us from the most blessed service of Christ. It is not possible, He says, to serve God and mammon. For mammon gives commands contradictory to those of Christ. The one says, Give to them that need; the other, Plunder the goods of the needy. Christ says, Forgive them that wrong you; the other, Prepare snares against those who do you no wrong. Christ says, Be merciful and kind; mammon says, Be savage and cruel, and count the tears of the poor as nothing; to the intent that he may render the Judge stern to us in that day. For then all our actions shall come before our eyes, and those who have been injured and stripped by us, shutting us out from all excuse. Since if Lazarus, who received no wrong from Dives, but only did not enjoy any of his good things, stood forth at that time as a bitter accuser and allowed him not to obtain any pardon, what excuse, tell me, shall they have, who, besides giving no alms of their own substance, seize that of others, and overthrow orphans' houses? If they who have not fed Christ when He hungered have drawn such fire upon their heads, what consolation shall they enjoy who plunder what belongs not to them at all, who weave ten thousand law-suits, who unjustly grasp the property of all men? Let us then cast out this desire; and we shall cast it out if we think of those before us who did wrongfully, who were covetous and are gone. Do not others enjoy their wealth and labors while they lie in punishment, and vengeance, and intolerable woes? And how can this be anything but extreme folly, to weary and vex ourselves, that living we may strain ourselves with labor, and on our departure hence undergo intolerable punishments and vengeances, when we might have enjoyed ourselves here, (for nothing so much causes pleasure as the consciousness of almsgiving,) and departing to that place might have been delivered from all our woes, and obtained ten thousand blessings? For as wickedness is wont to punish those who go after it, even before (they arrive at) the pit, so also virtue, even before the (gift of) the Kingdom, provides delights for those who here practice it, making them to live in company with good hopes and continual pleasure. Therefore that we may obtain this, both here and in the life to come, let us hold fast to good works, so shall we gain the future crown; to which may we all reach through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost, be glory, now and ever, and world without end. Amen.