Homilies on the Gospel of St. Matthew

^9. Then forasmuch as He had not commanded to punish, but only to beware of them, He, at once both to comfort those whom they vex, and to alarm and change them, set up as a bulwark against them the punishment they should receive at His hands, saying,

“Every tree that brings not forth good fruit is hewn down, and cast into the fire.”

Then, to make the saying less grievous, He added,

“Wherefore by their fruits you shall know them.”

That He might not seem to introduce the threatening as His leading topic, but to be stirring up their mind in the way of admonition and counsel.

Here He seems to me to be hinting at the Jews also, who were exhibiting such fruits. Wherefore also He reminded them of the sayings of John, in the very same terms delineating their punishment. For he too said the very same, making mention to them of an “axe,” and of a “tree cut down,” and of “unquenchable fire.”

And though it appear indeed to be some single judgment, the being burnt up, yet if one examine carefully, these are two punishments. For he that is burnt is also cast of course out of God's kingdom; and this latter punishment is more grievous than the other. Now I know indeed that many tremble only at hell, but I affirm the loss of that glory to be a far greater punishment than hell. And if it be not possible to exhibit it such in words, this is nothing marvellous. For neither do we know the blessedness of those good things, that we should on the other hand clearly perceive the wretchedness ensuing on being deprived of them; since Paul, as knowing these things clearly, is aware, that to fall from Christ's glory is more grievous than all. And this we shall know at that time, when we shall fall into the actual trial of it.

But may this never be our case, O thou only-begotten Son of God, neither may we ever have any experience of this irremediable punishment. For how great an evil it is to fall from those good things, cannot indeed be accurately told: nevertheless, as I may be able, I will labor and strive by an example to make it clear to you, though it be but in some small degree.

Let us then imagine a wondrous child, having besides His virtue the dominion of the whole world, and in all respects so virtuous, as to be capable of bringing all men to the yearning of a father's affection. What theft do you think the father of this child would not gladly suffer, not to be cast out of His society? And what evil, small or great, would he not welcome, on condition of seeing and enjoying Him? Now let us reason just so with respect to that glory also. For no child, be he never so virtuous, is so desirable and lovely to a father, as the having our portion in those good things, and “to depart and be with Christ.”

No doubt hell, and that punishment, is a thing not to be borne. Yet though one suppose ten thousand hells, he will utter nothing like what it will be to fail of that blessed glory, to be hated of Christ, to hear “I know you not,” to be accused for not feeding Him when we saw Him an hungered. Yea, better surely to endure a thousand thunderbolts, than to see that face of mildness turning away from us, and that eye of peace not enduring to look upon us. For if He, while I was an enemy, and hating Him, and turning from Him, did in such wise follow after me, as not to spare even Himself, but to give Himself up unto death: when after all this I do not vouchsafe to Him so much as a loaf in His hunger, with what kind of eyes shall I ever again behold Him?

But mark even here His gentleness; in that He does not at all speak of His benefits, nor say, “You have despised Him that has done you so much good:” neither does He say, “Me, who brought you from that which is not into being, who breathed into you a soul, and set you over all things on earth, who for your sake made earth, and heaven, and sea, and air, and all things that are, who had been dishonored by you, yea accounted of less honor than the devil, and did not even so withdraw Himself, but had innumerable thoughts for you after it all; who chose to become a slave, who was beaten with rods and spit upon, who was slain, who died the most shameful death, who also on high makes intercession for you, who freely gives you His Spirit, who vouchsafes to you a kingdom, who makes you such promises, whose will it is to be unto you Head, and Bridegroom, and Garment, and House, and Root, and Meat, and Drink, and Shepherd, and King, and who has taken you to be brother, and heir, and joint-heir with Himself; who has brought you out of darkness into the dominion of light.” These things, I say, and more than these He might speak of, but He mentions none of these; but what? Only the sin itself.

Even here He shows His love, and indicates the yearning which He has toward you: not saying, “Depart into the fire prepared for you,” but “prepared for the devil.” And before He tells them what wrongs they had done, and neither so does He endure to mention all, but a few. And before these He calls the other sort, those who have done well, to signify from this too that He is blaming them justly.

What amount of punishment, then, is so grievous as these words? For if any one seeing but a man who was his benefactor an hungered, would not neglect him; or if he should neglect him, being upbraided with it, would choose rather to sink into the earth than to hear of it in the presence of two or three friends; what will be our feelings, on hearing these words in the presence of the whole world; such as He would not say even then, were He not earnestly accounting for His own doings? For that not to upbraid did He bring these things forward, but in self-defense, and for the sake of showing, that not without ground nor at random was He saying, “depart from me;” this is evident from His unspeakable benefits. For if He had been minded to upbraid, He would have brought forwards all these, but now He mentions only what treatment He had received.