Against Heresies: Book IV
Chapter 4: Response to Another Argument, Demonstrating that the Destruction of Jerusalem, the City of the Great King, did not Diminish God's Supreme Majesty and Power, as this Destruction was Enacted by the Most Wise Counsel
Moreover, regarding Jerusalem and the Lord, some claim that if it had been "the city of the great King," it would not have been abandoned. This is like saying that if straw were created by God, it would never separate from the wheat; and that vine branches, if made by God, would never be pruned and stripped of their clusters.
However, these branches were not originally made for their own sake, but for the fruit growing on them. Once the fruit matures and is harvested, the branches are left behind, and those that do not produce fruit are entirely cut off.
Similarly, this was the case with Jerusalem, which had borne the yoke of bondage (under which humanity was placed, not being subject to God when death reigned, and upon being subdued, became suitable for freedom). When the fruit of liberty matured and was gathered, and those capable of producing fruit were taken from her—spread throughout the world. As Isaiah says, "The children of Jacob will take root, and Israel will flourish, and the whole world will be filled with his fruit." Consequently, after the fruit was sown across the world, Jerusalem was justly forsaken, and the elements that once produced abundant fruit were removed; for from these, according to the flesh, Christ and the apostles were able to produce fruit.
But now these are no longer useful for producing fruit. For all things that have a beginning in time must, of course, have an end in time as well.
Since the law originated with Moses, it ended with John as a necessary outcome. Christ came to fulfill it; therefore, "the law and the prophets were" with them "until John." Consequently, Jerusalem, which began with David and fulfilled its own times, had to end its legislation when the new covenant was revealed. For God does everything with measure and in order; nothing is without measure with Him, because nothing is out of order. It was well said by the one who mentioned that the immeasurable Father was Himself subjected to measure in the Son; for the Son is the measure of the Father, as He also comprehends Him. But Isaiah speaks of the temporary nature of their administration: "And the daughter of Zion shall be left as a cottage in a vineyard, and as a lodge in a garden of cucumbers." And when shall these things be left behind? Is it not when the fruit is taken away, and only the leaves remain, which now have no power to produce fruit?
But why do we talk about Jerusalem, since the way of the whole world must also end when its time has come, so that the fruit can be gathered into the storehouse, and the chaff, left behind, can be burned by fire? "For the day of the Lord comes like a burning furnace, and all sinners will be stubble—those who do evil—and the day will burn them up." Now, John the Baptist points out who this Lord is, referring to Christ, saying, "He will baptize you with the Holy Ghost and with fire, having His fan in His hand to cleanse His floor; He will gather His fruit into the storehouse, but the chaff He will burn with unquenchable fire." The one who makes the chaff and the wheat is not different; it is the same person who judges and separates them.
But the wheat and the chaff, being without life and reason, have been made as such by nature.
However, man, endowed with reason and in this aspect similar to God, having been made free in will and with control over himself, is the cause of himself becoming either wheat or chaff.
Therefore, he will be justly condemned because, having been created a rational being, he lost true rationality and, living irrationally, opposed the righteousness of God, giving himself over to every earthly desire and serving all lusts.
As the prophet says, "Man, being in honor, did not understand; he was likened to senseless beasts, and became like them."