Homilies on Matthew, Homily 79

"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 He will separate the sheep from the young goats;" [and the one He will accept, because they fed Him, when an hungered, and gave Him drink when thirsty, and took Him in when a stranger, and clothed Him when naked, and visited Him when sick, and came to see Him when in prison: and He will give the kingdom to them. But the others, accusing them for the opposite things, He will send into the eternal fire, prepared for the devil and his angels.] Let us now listen with complete attention and remorse to this most delightful passage of Scripture, which we continually turn over in our minds. With this He ended His teaching, and rightly made it the final point, for His concern for love toward humanity and mercy was very great indeed. That is why He had spoken about this in a different way in the preceding passages, and now speaks about it in some respects more clearly and more earnestly, presenting not two or three or five people, but the whole world. Certainly, the earlier passages that speak of two people did not mean two individuals, but two groups of humanity: those who disobey and those who obey. But here He treats the subject in a more frightening way and with greater clarity. So 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, amid insults and reproaches; but then He will sit on the throne of His glory. And He continually mentions glory. Since the cross was near, something that seemed disgraceful, He therefore lifts the listener's spirits, brings the judgment seat before his eyes, and places the whole world around him. And He makes His teaching awe-inspiring not only in this way, but also by showing the heavens opened. For all the angels will be present with Him, He says, to bear witness themselves to all the ways they served when the Lord sent them for humanity's salvation. And everything will help make that day fearful. Then, He says, "all nations will be gathered together," meaning the whole human race. "And He will separate them from one another, as a shepherd separates his sheep." For now they are not separated, but all mixed together; then, however, the separation will be completely exact. At first He distinguishes them and makes them recognizable by where He places them; afterward, He indicates each group's character by their names, calling one group young goats and the other sheep. He does this to indicate the fruitlessness of the one group, since no fruit will come from young goats, and the great benefit of the other. For sheep are indeed very useful, for their milk, their wool, and their young, all of which the young goat lacks. But while these animals are fruitful or unfruitful by nature, these people are so by choice, and therefore some are punished and the others crowned. And He does not punish them until He has presented His case to them. So, after putting them in their places, He states the charges against them. And they speak humbly, but it does them no good now, and quite rightly, because they neglected such a deeply worthwhile act. Indeed, the prophets say everywhere, "I desire mercy and not sacrifice," and the lawgiver urged them toward this in every way, both by words and by actions; nature herself taught it too. But notice how they lack not just one or two things, but everything. For they not only failed to feed the hungry or clothe the naked; they did not even visit the sick, which was easier. And notice how easy His commands are. He did not say, "I was in prison, and you set Me free; I was sick, and you made Me well again," but, "you visited Me," and, "you came to Me." Nor is what He commands for hunger burdensome. He did not ask for an expensive meal, but only what was needed, His necessary food, and He asked in a beggar's clothing. So everything was enough to bring punishment on them: the ease of the request, since it was bread; the pitiful condition of the One asking, since He was poor; the sympathy their shared nature should inspire, since He was a man; the desirability of the promise, since He promised a kingdom; the terror of the punishment, since He threatened hell; the dignity of the One receiving, since it was God who received through the poor; the extraordinary honor, that He graciously stooped so far; His rightful claim to what they gave, since He was receiving what was His own. But greed completely blinded those in its grip to all these things, even though so great a threat stood against it. For earlier He also says that those who do not receive such people will suffer worse things than Sodom; and here He says, "Since you did not do it for one of the least of these My brothers, you did not do it for Me." What are You saying? They are Your brothers, and how can You call them least? Why, this is precisely why they are brothers: because they are lowly, because they are poor, because they are outcasts. For these are the people He especially invites into brotherhood: the unknown, the despised. By these He means not only monks and those who have settled in the mountains, but every believer. Even if someone is a layperson, if he is hungry, starving, naked, and a stranger, His will is that he should receive all this care. For baptism and participation in the divine mysteries make a person a brother. 2. Then, so that you may see the justice of the sentence in another way too, He first praises those who have done right and says, "Come, you blessed of My Father, inherit the kingdom prepared for you before the foundation of the world. For I was hungry, and you gave Me food," and all that follows. So that they cannot say, "We did not have it," He condemns them by the example of their fellow servants: the virgins by the virgins, the drunken and gluttonous servant by the faithful servant, the man who buried his talent by those who brought the two, and each of those who persist in sin by those who have done right. Sometimes this comparison involves people on equal terms, as here and in the case of the virgins; sometimes it involves someone with an advantage, as when He said, "The men of Nineveh will rise up and condemn this generation, because they believed at the preaching of Jonah; and look, One greater than Jonah is here," and, "The queen of the south will condemn this generation, because she came to hear Solomon's wisdom." Again, there is a comparison between equals: "They will be your judges"; and again, one involving an advantage: "Do you not know that we will judge angels, how much more the things of this life?" Here, however, the comparison is between equals, for He compares rich with rich and poor with poor. And He shows that the sentence is just not only because their fellow servants did what was right in the same circumstances, but also because they failed to obey even in matters where poverty was no obstacle: for example, giving a drink to the thirsty, visiting someone in chains, and visiting the sick. And after commending those who had done right, He shows how great His bond of love toward them was from the beginning. For He says, "Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world." How many blessings are contained in this alone: to be blessed, and blessed by the Father? And why were they considered worthy of such great honors? What is the reason? "I was hungry, and you gave Me food; I was thirsty, and you gave Me a drink," and what follows. What honor, what blessedness these words contain! And He did not say, "Take," but, "Inherit," as your own, as your Father's, as yours, as something due to you from the beginning. For before you existed, He says, these things had been prepared and made ready for you, because I knew you would be as you are. And in return for what do they receive such things? For shelter under a roof, for a garment, for bread, for cold water, for visiting, for going into prison. In every case, it is for providing what is needed, and sometimes not even that. For surely, as I have said, the sick person and the prisoner want more than this alone: one wants to be released, the other to be freed from his illness. But He, being gracious, requires only what is within our power, or rather, even less than what is within our power, leaving us to exercise our generosity by doing more. But to the others He says, "Depart from Me, you cursed," (no longer "of the Father," for He did not lay the curse on them; their own works did), "into the everlasting fire, prepared," not for you, but "for the devil and his angels." For when He spoke of the kingdom and said, "Come, inherit the kingdom," He added, "prepared for you before the foundation of the world." But when He speaks of the fire, He does not say that; instead He says, "prepared for the devil." I prepared the kingdom for you, He says, but the fire was not for you; it was "for the devil and his angels." But since you throw yourselves into it, blame yourselves. And not only in this way, but also in what follows, He states the reasons as though He were explaining Himself to them. "For I was hungry, and you gave Me no food." Even if the One who came to you had been your enemy, were His sufferings not enough to overcome and soften even the merciless: hunger, cold, chains, nakedness, sickness, and wandering everywhere homeless? These things are enough even to put an end to hostility. But you did not do these things even for a friend, One who was at once your friend, benefactor, and Lord. Even when we see a hungry dog, we are often moved; even when we see a wild animal, we are softened. But when you see the Lord, are you not softened? And how can any of this be defended? For if this were all, would it not be enough of a reward? (I am not speaking of hearing such a voice before the whole world, from Him who sits on the Father's throne, or of obtaining the kingdom.) Would not the very act itself be enough of a reward? But now, before the whole world and at the appearance of that indescribable glory, He publicly acclaims and crowns you, acknowledges you as His provider and host, and is not ashamed to say such things, so that He may make your crown brighter. So this is why the one group is justly punished, while the others are crowned by grace. For even if they had done ten thousand things, the generosity would still be a matter of grace: that in return for such small and inexpensive services, they should be given such a heaven, a kingdom, and such great honor. "And when Jesus had finished these sayings, He said to His disciples, You know that after two days the Passover comes, and the Son of Man is betrayed to be crucified." Once again He speaks of the passion at the right moment, after reminding them of the kingdom, the reward there, and the punishment that never ends. It is as though He had said, Why are you afraid of dangers that last only a little while, when such good things await you? 3. But notice, please, how in all His opening words He has used a fresh approach to soften and overshadow what was most painful to them. For He did not say, "You know that after two days I am betrayed," but, "You know that after two days the Passover comes." Then He added, "is betrayed to be crucified," to show that what is happening is a mystery, that a feast and celebration are being held for the salvation of the world, and that He suffered everything with foreknowledge. So, as though this were enough to comfort them, He did not even say anything to them now about a resurrection. After speaking so much about it, speaking of it again was unnecessary. Moreover, as I said, He shows that His very passion is a deliverance from countless evils, reminding them through the Passover of the ancient blessings in Egypt. "Then the chief priests, the scribes, and the elders of the people gathered in the palace of the high priest, who was called Caiaphas, and plotted to seize Jesus by deceit and kill Him. But they said, Not during the feast, or there may be a riot among the people." Do you see the indescribable corruption of the Jewish state? Attempting unlawful acts, they come to the high priest, wanting to obtain authorization from the very place where they should have been stopped. And how many high priests were there? For the law requires one, but then there were many. This makes it clear that the Jewish system of government had begun to fall apart. For Moses, as I said, commanded that there should be one, and that another should take his place when he died; and He made this person's lifetime the measure of the exile of those who had unintentionally committed manslaughter. How, then, were there many high priests at that time? Later they were appointed for a year. And the evangelist indicated this when he spoke of Zechariah, saying that he belonged to the division of Abijah. So those he calls high priests here are men who had been high priests. What did they plot together? To seize Him secretly, or to put Him to death? Both, for they feared the people. That is why they also waited for the feast to pass, for "they said, Not during the feast." The devil did not want it to take place at the Passover, so that the passion would not attract attention; they did not want it then because they feared a riot. Notice, then, how they are always afraid of harm from people, never harm from God or the possibility that the sacred season might make their guilt even greater. Yet despite all this, boiling with anger, they changed their plan again. Although they had said, "Not during the feast," once they found the traitor, they did not wait for the time they had chosen, but killed Him during the feast. But why did they seize Him then? They were boiling with rage, as I said; they also expected to find Him then, and everything they did was done blindly. Although He Himself made the greatest use of their wickedness for His own saving plan, they certainly were not innocent on that account, but deserved countless punishments for their state of mind. At the very time when everyone should be set free, even the guilty, these men killed the innocent One, who had showered them with countless blessings and for a time had passed over the Gentiles for their sake. But what loving-kindness! He again saves these people, so corrupt and full of countless evils; He sends the apostles to be killed on their behalf, and appeals to them through the apostles. "For we are ambassadors for Christ." With such examples before us, I am not saying, "Let us die for our enemies," though we ought to do even this. But since we are too weak for that, for now I say, at least let us not look at our friends with malice; let us not envy our benefactors. For now I am not saying, "Let us do good to those who mistreat us," though I desire even this. But since you are too coarse for that, at least do not take revenge. What is our situation—a play, a performance? Why do you set yourselves directly against the actions commanded of you? Everything else was written for a reason, including all the things He did at the very cross that were enough to draw them back to Him: so that you might imitate His goodness and follow His loving-kindness. For He threw them to the ground, restored the servant's ear, and spoke patiently. When He was lifted up, He performed great miracles, turning away the sun's rays, splitting the rocks, raising the dead, and frightening the wife of His judge through dreams. At the trial itself He showed complete gentleness (which had as much power as miracles to win them over), warning them of countless things in the judgment hall. On the very cross He cried aloud, "Father, forgive them their sin." And when He was buried, how many things did He reveal for their salvation? And after rising again, did He not immediately call the Jews? Did He not give them forgiveness of sins? Did He not offer them countless blessings? What could be more astonishing than this? Those who crucified Him and were breathing murder became sons of God after crucifying Him. What can equal this tenderness? When we hear these things, let us hide our faces at the thought that we are so far from Him whom we are commanded to imitate. Let us at least recognize how great the distance is, so that we may at least condemn ourselves for fighting against those for whom Christ gave His life, and for refusing to be reconciled to those for whose reconciliation He did not refuse even to be killed—unless this too involves some expense and outlay of money, the objection you raise to giving alms. 4. Consider how many things you are guilty of, and far from hesitating to forgive those who have injured you, you will even run to those who have hurt you, so that you may have grounds for pardon and find a remedy for your own evil deeds. The Greeks, who expect nothing great, have often shown self-control toward such people. Yet you, who will leave this life with such hopes, shrink back and are slow to act. You refuse to do ahead of time, for the sake of God's law, what time itself brings about. Do you prefer this passion to die out without a reward rather than for a reward? For if time brings this about, you will gain nothing; instead, your punishment will be great, because God's law could not persuade you to do what time accomplished. But if you say that the memory of the insult burns within you, remember any good the person who offended you has done for you, and how many wrongs you have done to others. Has he spoken badly of you and disgraced you? Consider that you too have spoken this way about others. How, then, will you obtain the pardon you do not give others? But have you spoken badly of no one? Still, you have heard people speaking this way and allowed it. This is not innocent either. Do you want to learn how good it is not to hold grudges, and how this pleases God more than anything? He punishes those who gloat over people He Himself has justly chastised. Although they are justly chastised, you should not rejoice over them. So the prophet, after bringing many accusations, added this one too, saying, "They felt nothing for the affliction of Joseph"; and again, "She who lives in Enan did not come out to mourn for the place near her." And yet both Joseph (that is, the tribes that were sprung from him) and the neighbors of those others were punished according to God's purpose. Nevertheless, He wants us to sympathize even with them. For if we, evil as we are, are punishing a servant and see one of his fellow slaves laughing, we become still more provoked and turn our anger against him. Much more will God punish those who gloat over the people He chastises. But if it is wrong to trample on those God chastises, and we should grieve with them instead, much more should we grieve with those who have sinned against us. For this is a sign of love, and God values love above everything. Just as among flowers and dyes, those that make up the royal purple robe are precious, so here too the precious virtues are those that preserve love. And nothing preserves love as much as refusing to hold on to the wrongs of those who have sinned against us. "Why? Hasn't God also provided for the other side? Why? Hasn't He compelled the wrongdoer to go to the person he wronged? Doesn't He send him away from the altar to the other person, and only after reconciliation invite him to the table?" But do not wait for the other person to come because of this, since then you have lost everything. For this is the chief reason He promises you an indescribable reward: that you may go to the other person first. If you are reconciled because of his appeals, the friendship no longer results from God's command, but from the other person's effort. So you go away without a crown, while he receives the rewards. What are you saying? You have an enemy, and you are not ashamed? Why isn't the devil enough for us, that we also make enemies of our own race? If only even he had not chosen to wage war against us! If only even he were not a devil! Don't you know how great the pleasure is after reconciliation? What does it matter if it does not seem great while we are enemies? Once the hostility is gone, you will be able to learn very well that loving the person who wrongs us is sweeter than hating him. 5. Why, then, do we imitate the insane, devouring one another and waging war against our own flesh? Listen to how seriously this was taken even under the Old Testament: "The ways of vengeful men lead to death. One man holds on to anger against another, and does he seek healing from God?" "And yet He allowed 'eye for eye' and 'tooth for tooth.' How, then, does He find fault?" Because He allowed even those things so that fear of suffering would keep us from committing crimes, not so that we would do them to one another. Besides, those acts are the fruits of anger that soon passes, but holding grudges is the mark of a soul that trains itself in evil. But have you suffered evil? Still, nothing as great as what you will do to yourself by holding grudges. Besides, it is not even possible for a good man to suffer any evil. Suppose there is a man with children and a wife who practices virtue. Let him also have many things that expose him to injury: abundant possessions, sovereign power, many friends, and honor. Only let him practice virtue, for we must add that qualification; and let us imagine disasters falling on him. Let some wicked man come and cause him financial losses. What does that matter to someone who considers money nothing? Let him kill his children. What does that matter to someone who has learned wisdom about the resurrection? Let him kill his wife. What does that matter to someone taught not to grieve for those who have fallen asleep? Let him bring him into disgrace. What does that matter to someone who considers present things the flower of the grass? If you like, let him also torture his body and throw him into prison. What does that matter to someone who has learned, "Though our outward man perishes, yet the inward man is renewed," and that "suffering produces approval"? Now, I had set out to show that he would suffer no harm; but as the argument has unfolded, it has shown that he even benefits, being renewed and becoming approved. So let us not become upset with others, injuring ourselves and weakening our souls. For our distress comes less from our neighbors' wickedness than from our own weakness. Because of this, if someone insults us, we weep and scowl; if someone robs us, we react in the same way. We are like little children whose cleverer companions provoke them for no reason, upsetting them over small things. Yet even those companions keep teasing when they see the children upset, but stop when they see them laughing. We are even more foolish than these children, grieving over things we ought to laugh at. So I beg you, let us give up this childish attitude and take hold of heaven. For Christ wants us to be adults, fully mature. This is also what Paul commanded: "Brothers, do not be children in understanding," he says, "but in malice be children." Let us therefore be children in malice, flee wickedness, and take hold of virtue, so that we may also attain the eternal good things, by the grace and love for humanity of our Lord Jesus Christ, to whom be glory and might, forever and ever. Amen.