The Correction of False Virtue

They present their offerings as thanksgiving, doing so naturally; but those who use them carelessly, as if keeping the precious things for themselves and offering the cheap ones, have made a poor choice. Since Israel does this very thing, the prophetic word says rebukingly and admonishingly: 'If you bring a blind man for sacrifice, is it not bad? And if you bring a lame or sick man, is it not bad? Bring him to your leader' (Malachi 1:8).

But also Ananias and Sapphira in the Acts of the Apostles, when many were offering for the needs of those in need, they themselves received the price of a field, from which, having decided upon it, they brought the half and the other half making a poor choice, which the apostle's spokesman, inspired by the Spirit, rebuking said: 'Was it not still yours, and was it not under your control when you sold it? Why did you dare to do this in your heart?' (Acts 5:3-4). This also was said to Cain by God: 'Why are you so troubled, and why is your face downcast? If you offer rightly but do not divide rightly, you have sinned' (Genesis 4:6).

For all sin as they bring to God as a needy person, ignoring what was said in the Psalms toward Him, the God: 'Shall I eat the flesh of bulls, or drink the blood of goats?' (Psalm 50:9) and also: 'Mine are all the beasts of the field, cattle on the mountains and oxen' (Psalm 50:10). For all that you have in abundance from me, I also have all things, so that one not in need did not command, but rather from these, using them symbolically, it is fitting to use virtue not carelessly, but perfectly and completely.

Furthermore, in order that the evil may not advance, it is exhorted to be at rest from it, so that by rubbing against it one might not work up a worse sorrow. In this way it is also said to Zion, being moved disorderly—for such is the name—'Stand up, you, Zion' (Isaiah 62:1). Since the rational animal is active, either working out evil or virtue, in a manner of speaking,

When one does evil, it is appropriate for him to stand against this, so that virtue may find the space that is becoming. This indeed David advises: 'Turn away from evil' (Psalm 34:14), saying, 'and do good' (Psalm 34:14). 'Be still' (1 Kings 19:12), therefore, he says, do not progress through evil; do not consider through negligence as if your sacrifice was not properly received. For many, often stumbling themselves and for this reason not having God as a co-worker, are displeased with providence, which God prevents in Cain, saying: 'Be still' (1 Kings 19:12).

And also the 'his turning toward you and you shall turn him back' (Psalm 94:7) comes, teaching that whatever is offered to God not according to what is becoming, these things are not offered to him, but belong to the Giver, turning back toward him because of not having found a place in God. So also those providing alms for the sake of being seen by men withhold their own reward, having nothing from God; for they did not do this with a divine purpose. The whole discourse of the word is most useful for character, and thus being taken simply, it teaches sincerely regarding offerings and not to do them carelessly; and since we lead the aforementioned into the modes of the soul in the instances of errors, it is necessary even now to do this.

The word of God, existing according to common concepts and being present to the conscience, paternally reproves those stumbling, which is also presented now. For the hypocrites, insofar as to show virtue for honor, even if they do not choose it, seem to do something right; because they use a bad division, the one moving from the depth of the intention toward their own pleasures, the other shaping themselves to make the gift of outward appearance through God, it is expected they are not acceptable, cleaning the outside of the cup (Matthew 23:25) and surrounding themselves outwardly with the skin of a sheep, but being wolves within, snatching (Matthew 7:15); to such ones, reproving...