Homilies on the Gospel of Matthew 79.1–79.4

“When the Son of Man comes in the glory of his Father, and all the holy angels with him, then he will sit,” he says, “on the throne of his glory, and will separate the sheep from the goats”; and some he will receive, because they fed him when he was hungry, and gave him drink when he was thirsty, and took him in when he was a stranger, and clothed him when he was naked, and visited him when he was sick, and saw him when he was in prison; and he will give them the kingdom. But the others, accusing them of the opposite, he will send into the eternal fire, prepared for the devil and his angels.

Let us now hear, with all earnestness and compunction, this most sweet passage, which we never cease turning over continually, with which, as the last, his discourse ended; and reasonably. For he has much to say about love for mankind and almsgiving. Therefore in the earlier parts too he discoursed about it in various ways, and here henceforth somewhat more clearly and vigorously, setting not two persons or three, nor five, but the whole world; although the former parables too, those through two persons, showed not two persons but two parts, the one disobeying, the other obeying. But here he handles the discourse more awefully and more brilliantly. Therefore he no longer says, “The kingdom is like,” but openly reveals himself, saying, “When the Son of Man comes in his glory.” For now he has come in dishonor, now amid insults and reproaches; but then “he will sit on the throne of his glory.” And he continually mentions glory. For since the cross was near, a thing that seemed to be shameful, for this reason he lifts up the hearer, and brings the tribunal before his eyes, and sets the whole world around it. And not by this only does he make the discourse fearful, but also by showing the heavens emptied. For “all the angels will be present with him,” he says, they themselves bearing witness how many services they rendered when they were sent by the Master for the salvation of men. And in every way that day will then be awesome. Then “all the nations,” he says, “will be gathered”: that is, the whole nature of mankind. “And he will separate them from one another, as the shepherd the sheep.” For now they are not separated, but all are mingled together; but the division then will be made with all exactness. And for the present he divides them by their position and makes them manifest; then by the names too he shows the character of each, calling some goats and others sheep, so as to show the unfruitfulness of the former, for no fruit could come from goats, and the great return of the latter, for great is the return from sheep, from wool, from milk, from their young, of all of which the goat is bare. But the brutes have unfruitfulness and fruitfulness from nature, these men from choice; therefore the one are punished and the others crowned. And he does not punish them until he has pleaded his case against them; therefore, having set them in their place, he states the charges. And they speak with gentleness, but there is no benefit for them any longer; and very reasonably, because they passed by a thing so much to be sought. For the prophets too said this up and down, “I desire mercy and not sacrifice”; and the lawgiver urged them to this by every means, by words and by deeds; and nature itself taught it. And consider them bare not of one or two things only, but of all. For not only did they not feed the hungry, nor clothe the naked, but they did not do even what was lighter, they did not even visit the sick. And see how light are his commands. He did not say, “I was in prison, and you set me free; I was sick, and you raised me up,” but, “you visited me,” and, “you came to me.” And not even in hunger is what is commanded burdensome. For he did not seek a costly table, but only what was needful, and the necessary food; and he sought it in the guise of a suppliant. So that all things were enough to bring punishment on them: the easiness of the request, for it was bread; the pitiableness of the one asking, for he was poor; the sympathy of nature, for he was a man; the desirability of the promise, for he promised a kingdom; the fearfulness of the punishment, for he threatened Gehenna; the dignity of the one receiving, for it was God who was receiving through the poor; the surpassing honor, that he deigned to come down so far; the justice of the giving, for he was receiving from what was his own. But against all these things the love of money once for all blinded those who were caught by it, and that though so great a threat lay before them. For above too he says that those who do not receive such men will suffer things more grievous than Sodom; and here he says, “Inasmuch as you did not do it to one of the least of these my brothers, you did not do it to me.” What do you say? They are your brothers; and how do you call them least? For this very reason they are brothers, because they are lowly, because they are poor, because they are outcast. For such especially he calls into brotherhood, the unknown, the contemptible; not meaning by these the monks only, and those who have occupied the mountains, but every believer: even if he is a man of the world, but is hungry and starving and naked and a stranger, he wishes him to enjoy all this care. For baptism makes a brother, and the communion of the divine mysteries.

Then, so that you may see the justice of the sentence from another side too, he first praises those who did right, and says, “Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. For I was hungry, and you gave me to eat,” and all that follows. For so that they may not say, “We did not have the means,” he condemns them by their fellow servants: as the virgins by the virgins, and the servant who was drunk and gluttonous by the faithful servant, and the one who buried the talent by those who brought the two, and each of those who failed by those who did right. And this comparison is sometimes made on equal terms, as here and in the case of the virgins, and sometimes from the greater, as when he says, “The men of Nineveh will rise up and condemn this generation, because they believed at the preaching of Jonah; and look, something greater than Jonah is here”; and, “The queen of the south will condemn this generation, because she came to hear the wisdom of Solomon; and look, something greater than Solomon is here.” And again from the equal: “They themselves will be your judges”; and again from the greater: “Do you not know that we will judge angels? How much more the things of this life!” And here too it is from the equal; for he compares rich with rich, and poor with poor. And not in this way only does he show that the verdict is justly given, in that their fellow servants, placed in the same circumstances, did right, but also in that they did not obey even in those things in which poverty was no hindrance: such as giving drink to the thirsty, seeing the one in bonds, visiting the sick. And having praised those who did right, he shows how great his affection toward them was from the beginning. “For come,” he says, “you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.” How many good things is this name worth, to be blessed, and blessed by the Father? And whence were they counted worthy of so great an honor? What is the cause? “I was hungry, and you gave me to eat; I was thirsty, and you gave me drink,” and so on. Of what honor, of what blessedness are these words! And he did not say, “Take,” but, “Inherit,” as your own, as your father’s, as yours, as owed to you from the beginning. “For before you came into being,” he says, “these things had been prepared and made ready for you, since I knew that you would be such.” And in return for what do they receive so much? For a roof, for a garment, for bread, for cold water, for a visit, for going into the prison. For everywhere it is a matter of need; and in some cases not even of need. For surely, as I said, the sick man and the one in bonds do not seek this only, but the one to be released, the other to be freed from his sickness. But he, being gentle, demands what is within our power, or rather even less than what is within our power, leaving it to us to show our generosity in more. But to the others: “Go away from me, you cursed”—no longer “of the Father,” for it was not he who cursed them, but their own works—“into the eternal fire, prepared,” not for you, “but for the devil and his angels.” For when he spoke of the kingdom, “Come, inherit the kingdom,” he added, “prepared for you from the foundation of the world”; but of the fire, no longer so, but, “prepared for the devil.” “For I prepared the kingdom for you, but the fire no longer for you, but for the devil and his angels; but since you have cast yourselves into it, impute it to yourselves.” And not in this way only, but also by what follows, as though defending himself to them, he sets down the reasons too: “For I was hungry, and you did not give me to eat.” For even if he who came to you had been an enemy, are not the sufferings enough to break down and bend even the unmerciful—famine and cold and bonds and nakedness and sickness, and wandering everywhere in the open air? For these are enough to dissolve even enmity. But you did not do these things even for a friend, and one who was friend and benefactor and Master. If we see a dog hungry, we are often moved; and if we behold a wild beast, we are softened; but seeing the Master, are you not softened? And how are these things worthy of defense? For if this alone were the reward, would it not be enough as recompense—I do not speak of hearing such a voice before the world from him who sits on his Father’s throne, and of obtaining a kingdom—but would not the very doing of it be enough as a reward? But as it is, with the whole world present and that unspeakable glory appearing, he proclaims you and crowns you, and acknowledges you as the one who fed him and gave him lodging; and he is not ashamed to say such things, so that he may make your crown more splendid. For this reason, then, these are justly punished, and those are crowned by grace. For even if they had done countless things, the munificence is of grace, that in return for things so small and cheap such a heaven and a kingdom and so great an honor should be given them.

“And it came to pass, when Jesus had finished these words, that he said to his disciples, You know that after two days the Passover comes, and the Son of Man is handed over to be crucified.” Again opportunely he speaks of the passion, when he has reminded them of the kingdom, and of the recompense there, and of the deathless punishment; as if he said, “Why do you fear the terrors of a moment, when such good things await you?”

But consider, I pray, how in all the preceding words he arranged and overshadowed in a novel way what grieved them most. For he did not say, “You know that after two days I am handed over,” but what? “You know that after two days the Passover comes”; and then he added, “and he is handed over to be crucified,” showing that what was happening was a mystery, and a feast and festival celebrated for the salvation of the world, and that he suffered knowing all things beforehand. For this reason, as though this were enough for their consolation, he did not now say anything to them about the resurrection; for it was superfluous, having discoursed so much about it, to speak of it again. And besides, as I said, he shows that the suffering itself is deliverance from countless evils, reminding them through the Passover of the ancient benefits in Egypt. “Then the chief priests and the scribes and the elders of the people were gathered in the court of the high priest, who was called Caiaphas, and they took counsel to seize Jesus by stealth and kill him. But they said, Not during the feast, lest there be a tumult among the people.” Do you see the unspeakable corruption of the affairs of the Jews? Undertaking lawless deeds, they come to the high priest, wishing to receive authority from the very quarter from which they ought to have been hindered. And how many were the chief priests? For the law wishes there to be one; but then there were many. Hence it is plain that the affairs of the Jews were beginning to be dissolved. For Moses, as I said, commanded that there be one, and that when he died another should become high priest, and by his life he measured the exile of those who had committed murder involuntarily. How, then, were there many chief priests at that time? Later they became annual. And this the evangelist showed when he spoke of Zechariah, saying that he was of the division of Abijah. So he here calls chief priests those who came from the chief priests. And what did they take counsel about? To seize him secretly, or to kill him? Both; for they feared the people. Therefore they also waited for the feast to pass; for they said, “Not during the feast.” For the devil did not wish it at the Passover, so as not to make the passion conspicuous; but they, lest there be a tumult. Consider them, then, fearing not the things of God, nor lest a greater defilement come to them from the season, but everywhere the things of men. But nevertheless, boiling with anger, they changed their minds again. For having said, “Not during the feast,” when they found the betrayer, they did not wait for the time, but slaughtered him during it. And why did they seize him then? Both because they were boiling with anger, as I said, and because they expected to find him then; and they did everything as though blinded. Even if he himself used their wickedness for his own dispensation, they are not for this reason free of blame, but deserving of countless punishments for their intent. At any rate, when all, even the guilty, ought to have been released, then these killed the innocent, him who had done them countless benefits, and who for the present had disregarded the Gentiles for their sake. But O the love for mankind! Those who were so depraved … he sends the apostles to be slaughtered on their behalf, and through them he makes supplication. “For on behalf of Christ we are ambassadors.”

Having such examples, then, I do not say, let us die for our enemies—for we ought to do even this—but since we are weaker, I say this for the present: let us at least not look with envy on our friends, not be jealous of our benefactors. I do not say for the present, let us benefit those who do us harm—I desire this too—but since you are too gross for this, at least do not take revenge. For are our affairs a stage and play-acting? Why do you set yourselves diametrically against the things done? Not for nothing are written both the other things and all that he did at the very cross, which were able to call them back; but so that you may imitate his goodness, so that you may emulate his love for mankind. For he both threw them backward, and restored the ear of the servant, and spoke with gentleness; and, when lifted up, he showed great wonders, turning back the rays of the sun, rending the rocks, raising the dead, frightening the wife of the judge through dreams; in the very trial he showed all meekness, able to draw them no less than wonders; he foretold countless things in the court; on the very cross he cried out, “Father, forgive them their sin.” And when he was buried, how much did he show for their salvation? And when he had risen, did he not at once call the Jews? Did he not give them forgiveness of sins? Did he not set before them countless good things? What is more wonderful than this? Those who crucified him and breathed murder became, after crucifying him, sons of God. What is equal to this care? Hearing these things, let us hide our faces, because we stand so far off from him whom we are bidden to imitate. Let us see at least how great the distance is, so that we may at least condemn ourselves, warring as we do against those for whom Christ gave his life, and not wishing to be reconciled with those whom, in order to reconcile them, he did not even refuse to be slaughtered—unless this too is some expense and outlay of money, which is the excuse you put forward in the case of almsgiving.

Consider how many things you are liable for, and you will not shrink from forgiving those who have wronged you, but will run to those who have grieved you, so that this may become for you an occasion of pardon, so as to find a remedy for your own evils. Children of the Greeks, though they expected nothing great, often practiced this philosophy; and you, who are about to depart on such hopes, do you shrink back and hesitate? And what time does, will you not bear to do before the time for the sake of God’s law, but do you wish your passion to be quenched without reward rather than for a reward? For even if this comes about through time, you will have nothing more for it, but rather a great punishment, because what time accomplished, the law of God did not persuade you to do. And if you say that you are inflamed when you remember the insult, remember whether any good has come to you from the one who grieved you, and how many evils you yourself have done to others. Did he speak ill of you and disgrace you? Reckon that you too have spoken so of others. How, then, will you obtain the pardon which you do not grant to others? But you have spoken ill of no one? But you heard others speaking so, and welcomed it. Neither is this without guilt. Do you wish to learn how good a thing it is not to bear grudges, and how greatly this pleases God? Those who rejoice over men justly punished by him he punishes; and yet those are justly punished, but you ought not to exult. And the prophet, after bringing many charges, added this too, saying, “They felt nothing at the ruin of Joseph”; and again, “She who dwells in Aenan did not come out to mourn the house next to her.” And yet both Joseph—that is, the tribes descended from him—and their neighbors were punished by God’s will; but nevertheless he wishes us to grieve with these too. For if we, being evil, when we are punishing a servant and see one of his fellow servants laughing, are provoked the more and turn our anger on him, much more will God punish those who rejoice over those who are being punished. And if we must not trample on those punished by God, but grieve with them, much more on those who have sinned against us. For this is a sign of love; and love God places before all things. For as in the royal purple those are the precious ones among the flowers and dyes which make up this robe, so here too those are the precious virtues which hold love together. And nothing so preserves love as not remembering the sins committed against us. For did not God take care of the other side too? Did he not push the wrongdoer toward the one wronged? Does he not send him from the altar to that man, and after the reconciliation call him to the table? But do not for this reason wait for him to come, since then you have lost everything. For it is especially for this that he appoints you an unspeakable reward, that you may anticipate him; since if you are reconciled after being entreated, the friendship no longer comes from God’s command, but from that man’s zeal; therefore you also go away uncrowned … You have an enemy, and are you not ashamed? For is not the devil enough for us, that we draw our own kin into enmity as well? Would that not even he had wished to war against us! Would that not even he had been a devil! Do you not know how great the pleasure is after reconciliation? For what if, during the enmity, it does not seem very great? That it is sweeter to love the one who wrongs you than to hate him, you will be able to learn well then, after the enmity has been dissolved. Why, then, do we imitate the mad, devouring one another, warring against our own flesh? Hear how much was said about this in the Old Testament too: “The ways of those who bear grudges lead to death.” “Man cherishes anger against man, and does he seek healing from God?” “And yet he permitted ‘an eye for an eye and a tooth for a tooth’; how, then, does he find fault?” Because he permitted those things too, not so that we might do them to one another, but so that by the fear of suffering we might refrain from daring the deed. And besides, those things belong to an anger of the moment, but bearing grudges belongs to a soul that practices wickedness. But did you suffer ill? Yet nothing so great as you will do to yourself by bearing grudges. Besides, it is not even possible for a good man to suffer any ill. For let someone have both children and a wife, and let him practice philosophy; and let him also have many openings for harm, abundance of money, the power of office, many friends, and let him enjoy honor; only let him practice philosophy (for this must be added); and let us bring the blows upon him in our argument. Let some wicked man come and inflict loss on him: what is that to one who thinks money nothing? Let him kill his children: what is that to one who has the philosophy of the resurrection? Let him slay his wife: and what is that to one who has been taught not to mourn those who have fallen asleep? Let him cast him into dishonor: what is that to one who thinks present things the flower of the grass? If you will, let him torment his body too, and cast him into prison: what is that to one who has learned that “even if our outer man is wasting away, yet our inner man is being renewed,” and that “affliction produces approvedness”? I promised that he would be harmed in nothing; but the argument, as it went forward, has shown that he is even benefited, being renewed and becoming approved. Let us not, then, grieve over others, wronging ourselves and making our soul weak. For the pain comes not so much from the wickedness of our neighbors as from our own wretchedness. Therefore if someone insults us, we weep and shrink; if someone robs us, we suffer the same, like those little children whom others tease and grieve on slight pretexts; yet even those teasers, if they see them annoyed, keep on biting, but if they see them laughing, they leave off. But we are more foolish even than these, lamenting over things at which we ought to laugh. Therefore I exhort you, let us leave this childish mind and lay hold of the heavens. For Christ wishes us to be men, perfect men. So Paul too commanded: “Brothers, do not be children in your minds,” he says, “but be infants in wickedness.” Let us, then, be infants in wickedness, and, fleeing evil, lay hold of virtue, so that we may also obtain the eternal good things, by the grace and love for mankind of our Lord Jesus Christ, to whom be glory and might to the ages of ages. Amen.