And since things of old do not affright you so much, by things which happen in every generation, He corrects those that in every generation are growing listless. And what is the reason, it may be said, why He does not punish all here? That He may give the others an interval for repentance. Why then does He not take vengeance upon all in the next world? It is lest many should disbelieve in His providence. How many robbers are there who have been taken, and how many that have left this life unpunished?
Where is the mercy of God then? It is my turn now to ask of you. For supposing no one at all had vengeance taken upon him, then you might have taken refuge in this. But now that some are punished, and some are not, though they be the worse sinners, how can it be reasonable that there be not the same punishments for the same sins? How can those punished appear to be else than wronged? What reason is there then why all are not punished here? Hear His own defence for these things.
For when some had died by the falling of a tower on them: He said to those who raised a question upon this, “Suppose ye that they were sinners above all men? I tell you nay, but except ye repent, you shall all likewise perish”; so exhorting us not to feel confident when others suffer punishment, and we ourselves, though we have committed many transgressions, do not. For except we change our conduct, we assuredly shall suffer. And how, it may be said, is it that we are to be punished without end for sinning a short time here?
How, I ask, is it that in this world, those who in a short moment of time have done one murder, are condemned to constant punishment in the mines? “But it is not God that does this,” it may be said. How then came He to keep the man with a palsy for thirty and eight years in so great punishments? For that it was for sins that He punished him, hear what He says, “Behold, you are made whole, sin no more.” Still it is said, he found a release. But the case is not so with the other life.
For that there, there will never be any release, hear from His own mouth, “Their worm will not die, nor their fire be quenched.” And “these shall go into everlasting life, but these into everlasting punishment.” Now if the life be eternal, the punishment is eternal. Do you see not how severely He threatened the Jews? Then have the things threatened come to pass, or were those that were told them a mere talk? “One stone shall not remain upon another.” And has it remained? But what, when He says, “There shall be tribulation such as has not been?” Has it not come then?
Read the history of Josephus, and you will not be able to draw your breath even, at only hearing what they suffered for their doings. This I say, not that I may pain you, but that I may make you secure, and lest by having humored you overmuch, I should but make a way for the endurance of sorer punishments. For why, pray, do you not deem it right you should be punished for sinning? Hath He not told you all beforehand? Hath He not threatened you? Not come to your aid? not done things even without number for your salvation's sake?
Gave He you not the laver of Regeneration, and forgave He not all your former sins? Hath He not after this forgiveness, and the laver, also given you the succor of repentance if you sin? Hath He not made the way to forgiveness of sins, even after all this, easy to you? Hear then what He has enjoined: “If you forgive your neighbor, I also will forgive you”, He says. What hardship is there in this? “If you judge the cause of the fatherless, and see that the widow have right, come and let us converse together,” He says, “and if your sins be as purple, I will make them white as snow.” What labor is there here?
“Tell your sins, that you may be justified.” What hardship is there in this? “Redeem your sins with alms.” What toilsomeness is there in this? The Publican said, “Be merciful to me a sinner,” and “went down home justified.” What labor is it to imitate the Publican? And will you not be persuaded even after this that there is punishment and vengeance? At that rate you will deny that even the devil is punished. For, “Depart,” He says, “into the fire prepared for the devil and his angels.” Now if there be no hell, then neither is he punished.
But if he is punished, it is plain that we shall also. For we also have disobeyed, even if it be not in the same way. And how do you come not to be afraid to speak such daring things? For when you say that God is merciful, and does not punish, if He should punish he will be found in your case to be no longer merciful. See then unto what language the devil leads you? And what are the monks that have taken up with the mountains, and yield examples of such manifold self-denial, to go away without their crown?
For if the wicked are not to be punished, and there is no recompense made to any one, some one else will say, perhaps, that neither are the good crowned. Nay, it will be said, For this is suitable with God, that there should be a kingdom only, and not a hell. Well then, shall the whoremonger, and the adulterer, and the man who has done evils unnumbered, enjoy the same advantages with the man who has exhibited soberness and holiness, and Paul is to stand with Nero, or rather even the devil with Paul?
For if there be no hell and yet there will be a Resurrection of all, then the wicked will attain to the same good things! And who would say this? Who even of men that were quite crazed? Or rather, which of the devils even would say this? For even they confess that there is a hell. Wherefore also they cried out and said, “Have You come hither to torment us before the time?”
Source: Homilies on Romans (New Advent)