Luke § 95

(de Qu. Ev. lib. ii. qu. 40.) Or the far country is the Gentile Church, extending to the uttermost parts of the earth. For He went that the fulness of the Gentiles might come in; He will return that all Israel may be saved.

(in Esai. c. 13. 13.) Noble, not only in respect of His Godhead, but of His manhood, being sprung from the seed of David according to the flesh. He went into a far country, separated not so much by distance of place as by actual condition. For God Himself is nigh to every one of us, when our good works bind us to Him. And He is afar off, as often as by cleaving to destruction, we remove ourselves away from Him. To this earthly country then He came at a distance from God, that He might receive the kingdom of the Gentiles, according to the Psalm, Ask of me, and I will give thee the heathen for thine inheritance. (Ps. 2:8.)

Therefore, he said: A certain nobleman went into a far country to receive for himself a kingdom and to return. That nobleman is he, to whom the blind man above cried out: Son of David, have mercy on me (Luke XVIII). And coming to Jerusalem, they sang together: Hosanna to the Son of David, blessed is he who comes in the name of the Lord, the king of Israel (Matthew XXI). The far country is the church from the Gentiles. Concerning which the same nobleman, who speaks: But I have been established as king by him (Psalm II); is told by the Father: Ask of me, and I will give you the nations as your inheritance, and the ends of the earth as your possession (Ibid.). This inheritance and possession is called a far country for a twofold reason, either because it cries out to the Lord from the ends of the earth, or because salvation is far from sinners (Psalm CCXVIII). And although God is present everywhere, yet he is far from the sense of those who worship idols, the true God is absent. But those who were far off have been made near by the blood of Christ (Ephesians II).

He said therefore: A certain man etc.

After the occasion for introducing the parable, there follows here the ordered exposition of what has been introduced: concerning which there is first described the state of merit and demerit; and secondly, the state and form of judgment, at the passage: And it came to pass, that he returned, having received the kingdom etc.

Concerning the state of merit and demerit, three things are introduced, namely the withdrawal of the divine presence in Christ's ascension, the conferral of heavenly grace in the sending of the Holy Spirit, and the hardening of human perfidy in the rebellion of the Jews.

First, therefore, as regards the withdrawal of the divine presence in the ascension of Christ, he says: He said therefore: A certain nobleman went into a far country. This nobleman is Christ, who was noble according to the flesh, since he was of royal lineage: above in the eighteenth chapter: "Jesus, Son of David," etc.; he was more noble as regards his superadded power, according to Proverbs, the last chapter: "Her husband is noble in the gates, when he sits among the senators of the land," and this will be at the judgment; but he is most noble as regards his origin from the Father. Therefore Revelation nineteen: "He has on his garment and on his thigh written: King of kings and Lord of lords." Truly noble, from whose generation—to be praised, to be declared, and to be contemplated—every tongue falls short: Isaiah fifty-three: "Who shall declare his generation?" Therefore the Angel to the Virgin, above in the first chapter: "He shall be great and shall be called the Son of the Most High, and the Lord shall give to him," etc. He went into a far country, when he ascended into heaven and into the highest heaven, which is most distant from the earth both by local distance and by qualitative difference. Therefore as a figure of this, Proverbs seven: "The man is not in his house; he has gone on a very long journey." And this indeed was accomplished in the ascension: the Psalm: "Sing praises to God, who ascends above the heaven of heavens to the east." And then was verified that word of Isaiah fifty-five: "As the heavens are exalted above the earth, so are my ways exalted above your ways." And since he so went into heaven that he is to return for judgment, therefore he adds: To receive for himself a kingdom and to return, he went, namely, to the kingdom, but reigning he shall return for judgment, according to that word of Acts one: "Men of Galilee, why do you stand looking into heaven?" etc. He shall come, however, as a king with power, according to that word of Matthew twenty-four: "Then they shall see the Son of Man coming in the clouds with great power," and then he shall return from the far country: Isaiah thirty: "Behold, the name of the Lord comes from afar, his burning wrath, and heavy to bear."

The scope of the parable briefly represents the whole meaning of the dispensation that was for us and of the mystery of Christ from the beginning even to the end. The Word, being God, became man. He was made in the likeness of sinful flesh, because of this he is also called a servant. He is and was free born, because the Father unspeakably begot him. He is also God, transcending all in nature and in glory and surpassing the things of our estate, or rather even the whole creation, by his incomparable fullness.…By nature God, he is said to have received from the Father the name that is above every name when he became man. We might then believe in him as God and the King of all, even in the flesh that was united to him. When he had endured the passion on the cross for our sakes and had abolished death by the resurrection of his body from the dead, he ascended to the Father and became like a man journeying to a far country. Heaven is a different country from earth, and he ascended so that he might receive a kingdom for himself.… How does he who reigns over all with the Father ascend to him to receive a kingdom? The Father also gives this to the Son according to his becoming man. When he ascended into heaven, he sat down on the right hand of the Majesty on high, waiting until his enemies are put under his feet.

This parable is intended to set before us the mysteries of Christ from the first to the last. For God was made man, who was the Word from the beginning; and though He became a servant, yet was He noble because of His unspeakable birth from the Father.

Or by His setting out into a far country, He denotes His own ascension from earth to heaven. But when He adds, To receive for himself a kingdom, and to return; He points out His second appearance, when He shall come as a King and in great glory. He first of all calls Himself a man, because of His nativity in the flesh, then noble; not yet a King, because as yet at His first appearance He exercised no kingly power. It is also well said to obtain for Himself a kingdom, according to Daniel, Behold one like the Son of man came with the clouds of heaven, and a kingdom was given to him. (Dan. 7:13.)

(Hom. 39. in 1. ad Cor.) Holy Scripture notes two kingdoms of God, one indeed by creation, since by right of creation He is King over all men; the other by justification, since He reigns over the just, of their own will made subject to Him. And this is the kingdom which He is here said to have received.

"And there was given unto Him the kingly power," which (in the parable) "He went away into a far country to receive for Himself," leaving money to His servants wherewithal to trade and get increase -even (that universal kingdom of) all nations, which in the Psalm the Father had promised to give to Him: Ask of me, and I will give Thee the heathen for Thine inheritance.

But the Lord, in order to show them that they reason foolishly, for His Kingdom is not a sensible one, and at the same time to express that as God He knows their thoughts, speaks the present parable, presenting Himself in the person of a man "of noble birth." For although He became man, He did not depart from the height and nobility of the Godhead. And having accomplished the Mystery of the Dispensation in the flesh, He again departed "to a far country," that is, so that even in His humanity He might sit with His flesh "at the right hand of the throne of the Majesty in the heavens" (Heb. 8:1). For as God He always sat with the Father, but as man He then sat down when He ascended, waiting until His enemies be made His footstool (Heb. 10:12–13). And this will be at the end of the world, when all, even those unwilling, will submit to Him, believing that "Jesus Christ is Lord, to the glory of God the Father" (Phil. 2:11).

(de Qu. Ev. lib. ii. qu. 40.) Or by the ten pounds he signifies the law, because of the ten commandments, and by the ten servants, those to whom while under the law grace was preached. For so we must interpret the ten pounds given them for trading, seeing that they understood the law, when its veil was removed, to belong to the Gospel.

But calling ten of his servants, he gave them ten minas. The number ten pertains to the law, because of the Decalogue. Therefore the head of the household calls ten servants, because he chooses disciples steeped in the letter of the law. He gives them ten minas, because he reveals the words of the law to be understood spiritually. After his passion and resurrection, he indeed opened their minds to understand the scriptures. For a mina, which the Greeks call "mna," amounts to a hundred drachmas. And the discourse of all scripture, because it suggests the perfection of heavenly life, sparkles with the weight of the number one hundred.

And he said to them: Trade until I come. He says, offer the words of the law and the prophets to the people through mystical interpretation, and receive from them the confession of faith and the integrity of morals. Just as the Psalmist commands his listeners, saying: Take up the psalm, and give the timbrel (Psalm 80). That is, perceive the praise of preaching with the intention of the heart, and return the devotion of work in the chastisement of the flesh. For the timbrel is a skin stretched on wood. Indeed, the skin stretched on wood is our flesh afflicted after the example of the Lord's cross.

A pound which the Greeks call μνᾶ is equal in weight to a hundred drachmas, and every word of Scripture, as suggesting to us the perfection of the heavenly life, shines as it were with the greatness of the hundredth number.

Second, with regard to the conferral of grace in the sending of the Holy Spirit, he adds: And having called his ten servants, he gave them ten minas. By the calling of the servants we understand the calling of preachers and prelates, who ought to be called, because Hebrews 5: "Neither does anyone take the honor to himself, but he who is called by God, as Aaron was." These are called servants both from serving and from preserving: from serving, through the reverence of humility, according to that saying of Matthew 20: "Whoever wishes to be first among you shall be your servant." They are also called servants from preserving, through the guardianship of the flocks, because they ought to preserve and guard the Lord's flock: 3 Kings 20: "Guard this man; if he escapes, your life shall be for his life." And concerning these, 1 Peter 5: "Elders, feed the flock that is among you, not as lording it over the clergy, but being made a pattern of the flock from the heart." These are said to be ten either on account of the sufficiency of the number, or because all service of Christ is reduced to the perfect observance of the ten commandments; of which the Apostles had literal knowledge from the law of the Decalogue; but they did not have spiritual understanding and perfect observance except through the grace given to them. Therefore he is said to have given ten minas, that is, grace sufficient for understanding, fulfilling, and preaching those precepts. Whence Bede: "He calls ten servants when he chooses disciples imbued with the letter of the Decalogue; he gives ten minas when after the resurrection he opens their understanding, so that they may spiritually understand the sayings of the Law." And this was fully accomplished when they were taught the truth through the Holy Spirit; whence John 16: "When that Spirit of truth shall come, he will teach you," etc. Moreover, he gave ten minas to intimate the perfect understanding of the Scriptures; whence the Gloss: "A mina weighs ten drachmas; and every word of Scripture, because it suggests the perfection of heavenly life, shines as it were with the weight of the hundredfold number." In designation of which, that Spirit came ten days after the Ascension and descended upon twelve times ten, that is, "one hundred and twenty," for the perfection of the ministry and the mystical body, according to Ephesians 4: "He who descended is the same who also ascended, that he might fill all things. And he himself gave some indeed to be Apostles, and some Prophets, and others Evangelists, and others pastors and teachers, for the perfecting of the saints, for the work of the ministry."

Now he gave them wisdom for the purpose of instructing the universal Church; and therefore he adds: And he said to them: Trade, until I come: trade, namely by preaching and bearing fruit: 1 Corinthians 12: "To each one is given the manifestation of the Spirit for profit." Now there is a threefold trade: indifferent, worst, and best: indifferent, by which temporal things are exchanged for temporal things: Baruch 3: "The children of Hagar, who sought out" etc. Another indeed is evil, by which spiritual things are exchanged for temporal things through simony: and this is displeasing to God, concerning which John 2: "He says to those selling doves: Take these things away from here, and do not make my Father's house a house of trade." Another trade is the best, by which one gives spiritual things in order to gather spiritual things: and this is good and pleasing to God, according to that passage of Isaiah 23: "Her trades and her wages shall be sanctified to the Lord." And concerning this, the last chapter of Proverbs: "She tasted and saw that her trade is good"; because "the kingdom of heaven is like a merchant" etc. Whence the Gloss: "Offer to the peoples the words of the Law examined by mystical interpretation, and receive from them the confession of faith and uprightness of morals."

He therefore who preaches for temporal gain is an evil trader; but he who does so for the gain of souls is a spiritual trader, such as Paul was, who said in 2 Corinthians 12: "I do not seek your things, but you." If however he also reaps carnal things here, provided he does not place his end there, but rather the contrary, he does not depart from spiritual trade nor make the Gospel a thing for sale. For this is permitted to be done not as the principal intention, but as ordered to something else, because, as is said in 1 Corinthians 9, "if we have sown spiritual things for you, it is no great thing if we reap your carnal things."

To those who believe in him, the Savior distributes a variety of divine gifts. We affirm that this is the meaning of the talent. Truly great is the difference between those who receive the talents and those who have even completely denied his kingdom. They are rebels that throw off the yoke of his scepter, while the others are endowed with the glory of serving him. As faithful servants, therefore, they are entrusted with their Lord's wealth. They gain something by doing business. They earn the praises due to faithful service, and they are considered worthy of eternal honors.

The sacred Scripture clearly shows how he distributed, who the persons are, and what the talents that he distributes signify. He continues to distribute even to this day. Blessed Paul said, "There are distributions of gifts but the same Spirit. There are distributions of ministries but the same Lord. There are distributions of things to be done but the same God who works all in every man." Explaining what he said, he states the kinds of the gifts as follows: "For to one is given the word of wisdom, and to another the word of knowledge, and to another faith, and to another gifts of healing, and so on. These words make plain the differences in the gifts.

I think that I should mention whom Christ has entrusted with these gifts, according to the measure of each one's readiness and disposition.… Another Evangelist is aware of a difference between the amounts of the talents distributed. To one, he gave five talents, and to another two, and to another one. You see that the distribution was suitable to the measure of each one's faculties. As to those who were entrusted with them, come, and let us to the best of our ability declare who they are. They are those who are perfect in mind to whom also strong meat is fitting and whose intellectual senses are exercised for the discerning of good and evil. They are those who are skilled in instructing correctly and acquainted with the sacred doctrines. They know how to direct both themselves and others to every better work. In short, the wise disciples were above all others. Next to these come those who succeeded to their ministry, or who hold it at this day, even the holy teachers that stand at the head of the holy churches.

For ascending up to heaven, He sits on the right hand of the Majesty on high. (Heb. 1:3.) But being ascended, He hath dispensed to those that believe on Him different divine graces, as unto the servants were committed their Lord's goods, that gaining something they might bring him token of their service. As it follows, And he called his ten servants, and delivered them ten pounds.

By those then who receive the pounds, He means His disciples, giving a pound to each, since He entrusts to all an equal stewardship; He bade them put it out to use, as it follows, Occupy till I come. Now there was no other employment but to preach the doctrine of His kingdom to those who would hear it. But there is one and the same doctrine for all, one faith, one baptism. And therefore is one pound given to each.

Let us consider what profit we have made for God—we who, having received a talent, were sent by him to trade. For he says: Trade until I come. Behold, he has already come; behold, he seeks profit from our trading. What profit of souls shall we show him from our trading? How many sheaves of souls shall we bring before his sight from the harvest of our preaching?

Let us place before our eyes that day of such great severity, when the Judge will come and settle accounts with his servants to whom he entrusted the talents. Behold, in terrible majesty, he will be seen among the choirs of angels and archangels. In that great examination, the multitude of all the elect and the reprobate will be brought forth, and what each one has done will be shown. There Peter will appear with converted Judea, which he drew after himself. There Paul, leading the converted world, so to speak. There Andrew will lead Achaia after himself, there John will lead Asia, Thomas will lead India, converted, into the sight of their king. There all the rams of the Lord's flock will appear with the gains of souls, who by their holy preaching draw after themselves a flock made subject to God. Therefore, when so many shepherds with their flocks have come before the eyes of the eternal Shepherd, what shall we wretches say, who return to our Lord empty-handed after the business, who have had the name of shepherds and do not have the sheep we ought to show from our nurturing? Here we are called shepherds, and there we lead no flock.

Holy Scripture is accustomed to use the number ten as a sign of perfection, for if any one wishes to count beyond it, he has again to begin from unity, having in ten as it were arrived at a goal. And so in the giving of the talents, the one who reaches the goal of divine obedience is said to have received ten pounds.

For in earthly wealth it does not belong to one man to be made rich without another being made poor, but in spiritual riches, without his making another rich also. For in earthly matters participation lessens, in spiritual it increases wealth.

Interest on the Word of God is having in life and deeds things that the Word of God has commanded. When you hear the Word, if you use it and act according to those words that you hear and live according to these words, then you are preparing interest for the Lord. Each of you can make ten talents from five. You will then hear from the Lord, "Well done, good and faithful servant, you shall have power over ten cities." Beware of this, fearing that any one of you may gather "in a napkin" or bury "in the earth" the money that has been received. You know well the nature of the outcome for this kind of man when the Lord comes.

What you have offered to God you shall receive back multiplied. Something like this, although put in another way, is related in the Gospels when in a parable someone received a pound that he might engage in business, and the master of the house demanded the money. If you have caused five to be multiplied to ten, then they are given to you. Hear what Scripture says, "Take his pound, and give it to him who has ten pounds."We therefore appear at least to engage in business for the Lord, but the profits of the business go to us. We appear to offer sacrifice to the Lord, but the things we offer are given back to us. God does not need anything, but he wants us to be rich. He desires our progress through each, individual thing.

The Jews hated the Lord, but He gave ten minas to His servants. His servants are those to whom ministries in the Church have been entrusted. They are said to be "ten" on account of the perfection of ecclesiastical leadership. For the order in the Church has a perfect arrangement of leaders, and there was no need for either more or fewer of them. For example, we see in the Church the following three actions: purification, illumination, and perfection, and three ranks among which these actions are divided. Deacons purify through catechism and teaching, presbyters illuminate through baptism, and bishops appoint to sacred ranks and perfect, that is, they ordain. Do you see that the ranks are proportionate to the actions, and that there are neither more nor fewer ranks of leaders? To these servants the Lord distributes "ten minas," that is, gifts, which are given to each one for benefit (1 Cor. 12:7). For everyone to whom leadership has been entrusted, even if he is unworthy, has a gift from the anointing itself, and this is truly a great Mystery of God's love for mankind and Divine Economy.

(de Quæst. Ev. lib. ii. qu. 40.) And they sent a message after Him, because after His resurrection also, they persecuted His Apostles, and refused the preaching of the Gospel.

But his citizens hated him. And they sent a delegation after him, saying: We do not want him to reign over us. By citizens, he means the impious Jews. Of whom he elsewhere protests: But now they have seen and hated both me and my Father (John 15). Who not only hated him present even unto the death of the cross, but also after his resurrection sent persecution to the apostles and spurned the preaching of the heavenly kingdom.

Third, with regard to the hardening of human perfidy in the rebellion of the Jewish people, it is added: But his citizens hated him. These citizens are said to be the Jews: whence the Gloss: "Citizens, that is, the Jews, from whom Christ is according to the flesh," according to that passage in Romans 9: "Whose is the adoption of sons and the glory and the covenant and the giving of the law and the worship and the promises, whose are the fathers, and from whom Christ is according to the flesh, who is over all things God blessed." These citizens hated him, according to that passage of John 15: "That the word which is written in their Law may be fulfilled: Because they hated me without cause," when rather they ought to have loved him: and John 1: "He came unto his own, and his own received him not."

And because the Jews not only hated Christ when present, but also when rising and ascending, therefore he adds: And they sent an embassy after him, saying: We do not want this man to reign over us. They are said to send an embassy after Christ when they not only persecuted him in himself, but also in his body; whence the Gloss: "They not only hated him while present even unto the death of the cross, but also after his resurrection they sent persecution upon the Apostles and spurned the preaching of the heavenly kingdom." Whence it is said in Acts 8: "There arose a great persecution against the Church which was at Jerusalem, and all were scattered throughout the regions"; and 1 Thessalonians 2: "You became imitators of all the Churches which are in Judea in Christ Jesus, because you also suffered the same things from your own countrymen, just as they also from the Jews, who both killed the Lord and persecuted us and are contrary to all men, forbidding us to speak to the Gentiles that they might be saved, so as to fill up their sins always." Whence they denied him: John 19: "We have no king but Caesar." But by refusing Christ to reign over them, they lost the kingdom; whence Daniel 9: "It shall not be his people, who shall deny him"; and by refusing him to reign, they ceased to be citizens, according to that passage of Isaiah 1: "How has the faithful city become a harlot," etc. But they refused the heavenly one to reign because they loved the carnal kingdom: John 3: "The light came into the world, and they loved darkness rather than light." And thus was verified that passage of Isaiah 1: "I have nourished and brought up children, and they have despised me."

It says that his citizens hated him. Likewise, Christ admonishes the Jewish crowds, saying, "If I had not done among them the works which no one else did, they would not have sin; but now they have seen and hated both me and my Father." They would not let him reign over them, and yet the holy prophets were constantly speaking predictions of Christ as a king. One of them even said, "Rejoice greatly, daughter of Zion, for your King comes to you, just, and a Savior; he is meek, and riding on a donkey, and on a new foal." Blessed Isaiah says of him and of the holy apostles, "Behold, a just king shall reign, and princes shall rule with judgment." Again, Christ somewhere said by the voice of the psalmist, "But I have been appointed King by him on Zion, his holy mount, and I will declare the commandment of the Lord." They then denied his kingdom. When they came near to Pilate saying, "Away with him, away with him, crucify him," he asked them, or rather said to them in derision, "Shall I crucify your king?" They answered with wicked words and said, "We have no king but Caesar."Having denied the kingdom of Christ, they fell under the dominion of Satan and brought on themselves the yoke of sin that cannot be lifted.

But greatly indeed do these differ from those who denied the kingdom of God, of whom it is added, But his citizens hated him. And this it is for which Christ upbraided the Jews, when He said, But now have they both seen and hated me and my Father. (John 15:24.) But they rejected His kingdom, saying to Pilate, We have no king but Cæsar. (John 19:15.)

By citizens He signifies the Jews, who were sprung from the same lineage according to the flesh, and with whom He joined in the customs of the law.

His "citizens" are the Jews, who hate Him. "And they have seen, He says, and hated both Me and My Father" (John 15:24). They did not want Him to reign over them. Therefore, renouncing His kingdom, they said to Pilate: "We have no king," and again, "Do not write: The King of the Jews" (John 19:15, 21). Yet Zechariah cries out: "Rejoice greatly, O daughter of Zion...: behold, your King comes to you, righteous and saving" (Zech. 9:9); and Isaiah: "Behold, a King shall reign in righteousness" (Isa. 32:1); and David: "I have set My King upon Zion" (Ps. 2:6).

(de Quæst. Ev. lib. ii. qu. 40.) He also returns after having received His kingdom, because in all glory will He come who appeared lowly to them to whom He said, My kingdom is not of this world. (John 18:36.)

And it happened that he returned, having received the kingdom. It signifies the time when he will come in the most manifest and most eminent clarity, he who appeared to them humble, when he said: My kingdom is not of this world (John 18).

And he ordered the servants to be called to whom he had given the money, that he might know what each had gained by trading. To know, he said, not that anything should be hidden from him, to whom it is truly said: "Lord, you know all things." But to know, he says, is to make everyone know. For then the works and thoughts of all shall be plainly shown to everyone. As in Deuteronomy: He tests you, he says, the Lord your God, that he might know if you love him (Deut. XIII), that is, to make it known. Let no one think indeed that only those to whom the grace of preaching is given, but not also those to whom it is preached, shall be called to judgment then. For they themselves are the money which the good servants gained by trading. Furthermore, know that those also who have never been preached to shall be there to be condemned, about whom we shall speak below.

And it came to pass, that he returned, etc. After he described the state of merit, he here describes the form and state of judgment, which indeed the Evangelist describes: first, generally with respect to all; second, with respect to the faithful servants, at the passage: And the first came saying; third, with respect to the negligent, at the passage: And the third came saying; fourth, with respect to the rebellious, at the passage: But those enemies of mine, etc.

Moreover, he describes the state of judgment in general in a threefold manner, namely with regard to the manifest appearance of the judge himself, his authoritative command, and his strict inquiry.

First, therefore, as regards the manifest appearance of the judge, he says: And it came to pass, that he returned, having received the kingdom. The Gloss: "This will be when he who appeared humble will come to judge in the most manifest glory": Apocalypse 1: "Behold, he comes with clouds, and every eye shall see him, and those who pierced him." For then that coming of his will be manifest: whence above in the seventeenth chapter: "As the lightning from heaven shines upon those things that are under heaven, so also shall be the coming of the Son of Man"; because, as is said in First Corinthians 4, "he will bring to light the hidden things of darkness and will make manifest the counsels of hearts." But what is said in Amos 5: "The day of the Lord is darkness and not light, gloom and not splendor," is understood with respect to the proud and impious, whom a dark whirlwind will envelop, and they will be taken away, lest they see the glory of the Lord.

Second, as regards the authoritative command, he adds: He commanded the servants to be called, to whom he had given the money. This command will be one of supreme power, because he will also raise the dead: First Thessalonians 4: "The Lord himself shall descend from heaven with a command and with the voice of the Archangel and with the trumpet of God, and the dead who are in Christ shall rise first." This command will also be in his own power, according to that passage in John 5: "The hour comes, in which all who are in the tombs shall hear the voice of the Son of God." It will also be through the angelic ministry: Second Thessalonians 1: "In the revelation of our Lord Jesus Christ from heaven with the Angels of his power, in a flame of fire giving vengeance"; whence Matthew 13: "The Son of Man shall send his Angels, and they shall gather out of his kingdom all scandals and those who work iniquity." They also gather the good by the power and swiftness of their nature: the Psalm: "Bless the Lord, all his Angels, mighty in power, doing his word, to hear the voice of his words."

Third, as regards the strict inquiry, he adds: That he might know how much each one had gained by trading: the Gloss: "He will make it known: then the works and thoughts of all will be openly shown to all." Whence Daniel 7: "The judgment sat, and the books were opened"; this opening is the weighing of merits and demerits according to the comparison of deeds done to the norms of what ought to have been done. Whence Apocalypse 20: "I saw the dead, small and great, standing in the sight of the throne, and books were opened, and another book was opened, which is the book of life; and the dead were judged from those things which were written in the books"; because, according to what is said in Second Corinthians 5, "we must all be made manifest before the tribunal of Christ, that each one may receive the things proper to his body, according as he has done, whether good or evil." Whence to each one will be said that which is said to the steward above in the sixteenth chapter: "Render an account of your stewardship."

But when Christ returns, having taken unto Himself His kingdom, the ministers of the word will receive their deserved praises and delight in heavenly rewards, because they multiplied their talent by acquiring more talents, as it is added, Then came the first, saying, Lord, thy pound has gained ten pounds.

After our Saviour had instructed them in the things belonging to His first coming, He proceeds to set forth His second coming with majesty and great glory, saying, And it came to pass, that when he was returned, having received the kingdom.

This is a noble and sacred expenditure, attended neither with sorrow nor fear, but with joy. Do not practise the expenditure of the heathen, for it is injurious to you who are the servants of God; but practise an expenditure of your own, in which ye can rejoice.

What if you come to feel that what we have called a loss is a gain? For continence will be a mean whereby you will traffic in a mighty substance of sanctity; by parsimony of the flesh you will gain the Spirit.

"When he returns" — Christ, noble both in His humanity (for the Lord was of royal lineage) and in His Divinity, at His second coming, when He shall appear with the apostles as King, coming in the glory of the Father, and when every knee shall bow before Him, then He will indeed demand an accounting from the servants who received the gifts.

But the ten cities are the souls over whom he is rightly placed who has deposited in the minds of men his Lord's money and the holy words, which are tried as silver is tried in the fire. For as Jerusalem is said to be built as a city, (Ps. 121:3.) so are peace-making souls. And as angels have rule, so have they who have acquired the life of angels. It follows, And the second came, saying, Lord, thy pound has gained five pounds.

Or perhaps differently; he who gained five pounds has all the moral virtues, for there are five senses of the body. He who gained ten has so much more, that is to say, the mysteries of the law as well as the moral virtues. The ten pounds may also here be taken to mean the ten words, that is, the teaching of the law; the five pounds, the ordering of discipline. But the scribe must be perfect in all things. And rightly, since He is speaking of the Jews, are there two only who bring their pounds multiplied, not indeed by a gainful interest of money, but a profitable stewardship of the Gospel. For there is one kind of usury in money lent on interest, another in heavenly teaching.

(de Quæst. Evan. lib. ii. qu. 46.) Or else; That one of those who well employed their money gained ten pounds, another five, signifies that they acquired them for the flock of God, by whom the law was now understood through grace, either because of the ten commandments of the law, or because he, through whom the law was given, wrote five books; and to this belong the ten and five cities over which He appoints them to preside. For the manifold meanings or interpretations which spring up concerning some individual precept or book, when reduced and brought together in one, make as it were a city of living eternal reasons. Hence a city is not a multitude of living creatures, but of reasonable beings bound together by the fellowship of one law. The servants then who bring an account of that which they had received, and are praised for having gained more, represent those giving in their account who have well employed what they had received, to increase their Lord's riches by those who believe on Him, while they who are unwilling to do this are signified by that servant who kept his pound laid up in a napkin; of whom it follows, And the third came, saying, Lord, behold, here is thy pound, which I have kept laid up in a napkin, &c. For there are some who flatter themselves with this delusion, saying, It is enough for each individual to answer concerning himself, what need then of others to preach and minister, in order that every one should be compelled also to give an account of himself, seeing that in the Lord's sight even they are without excuse to whom the law was not given, and who were not asleep at the time of the preaching of the Gospel, for they might have known the Creator through the creature; and then it follows, For I feared thee, because thou art an austere man, &c. For this is, as it were, to reap when he did not sow, that is, to hold those guilty of ungodliness to whom this word of the law or the Gospel was not preached, and avoiding as it were this peril of judgment, with slothful toil they rest from the ministration of the word. And this it is to tie up in a napkin what they had received.

But the first came, saying: Lord, your mina has gained ten minas. The first servant is the order of teachers sent to the circumcision, who received one mina to trade with, because they were commanded to preach one Lord, one faith, one baptism, one God. But this same mina gained ten minas, because the people under the law came to be united to him through teaching.

The first servant is the order of teachers sent to the circumcision, who received one pound to put out to use, inasmuch as it was ordered to preach one faith. But this one pound gained ten pounds, because by its teaching it united to itself the people who were subject to the law.

But the first came etc. After he describes the form of judgment with respect to all, here he consequently describes it with respect to the faithful servants. And since there was a twofold order of preachers, joined according to the twofold wall of the Church through the cornerstone, namely some who converted the people of the Jews, and others who converted the people of the Gentiles: therefore he first describes the remunerative judgment of the faithful servant in the instruction of the Jews: secondly, in the conversion of the Gentile peoples, at the words: And another came saying etc.

Concerning the judgment of the faithful servants in the conversion of the Jews, three things are introduced, namely the multiplication of the entrusted talent, the approbation of the heavenly judgment, and the retribution of the accumulated reward.

First, therefore, as regards the multiplication of the entrusted talent, he says: But the first came saying: Lord, your mina has gained ten minas. The first servant, however, is said to be the one to whom the office of preaching was first entrusted, as was Peter, to whom the synagogue of the Jews was entrusted to be converted; whence the Gloss: "The first servant is the order of doctors sent to the circumcision," who is therefore called first, because, as is said in Acts thirteen, "it was necessary to preach the kingdom of God to you first." For this servant is said to have received one mina on account of the unity of grace and doctrine; whence the Gloss: "He received one mina for trading, because he was commanded to preach one God, one faith, one baptism"; Ephesians four: "Being careful to preserve the unity of the spirit in the bond of peace, as you were called in one hope of your calling. One Lord, one faith, one baptism." He is also said to have gained ten minas on account of the conversion of those who were under the Law; whence also the Gloss: "He gained ten minas, when by teaching he joined to himself the people established under the Law"; Acts five: "The multitude of men and women believing in the Lord was increasingly augmented, so that they cast the sick out into the streets, that when Peter came, they might be overshadowed and freed from infirmity." Therefore he offers this acquired people to the Lord as merit. As a figure of this, Genesis twenty-seven: "Arise, eat of my game, that your soul may bless me."

And note that he does not say: I gained, but: the mina, so as to say that word of Isaiah twenty-six: "All our works you have wrought in us, O Lord"; and that word of First Corinthians fifteen: "Yet not I, but the grace of God with me."

(Hom. 78. in Matt. Mat. 25.) This parable as it is related in Luke is different from that given in Matthew concerning the talents. For in the former indeed out of one and the same principal there were different sums produced, seeing that from the profits of one pound received, one servant brought five, another ten pounds. But with Matthew it is very different. For he who received two pounds, thereto added two more. He who received five, gained as much again. So the rewards given are unlike also.

It is revealed that one brought benefit to many and multiplied the gift tenfold. Therefore, the one who multiplied what he received tenfold is set over ten cities, that is, he receives authority over ten cities, and consequently is rewarded many times over.

(Evagrius.) Because he receives the reward of his own good works, he is said to be set over ten cities. And some conceiving unworthily of these promises imagine that they themselves are preferred to magistracies and chief places in the earthly Jerusalem, which is built with precious stones, because they have had their conversation honest in Christ; so little do they purge their soul of all hankering after power and authority among men.

And he said to him: Well done, good servant, because you have been faithful in a very little, you shall have authority over ten cities. The servant is faithful in a very little, who does not adulterate the word of God, but speaks in Christ as from God, in the presence of God (II Cor. II). For whatever we receive of gifts at present is in comparison to the future very little and small, for we know in part, and we prophesy in part. But when that which is perfect has come, that which is in part shall be done away (I Cor. XIII). The ten cities, however, are the souls coming to the grace of the Gospel through the word of the law. To whom he who has worthily given the money of the word to God shall then be rightly glorified. Hence, a certain excellent merchant, addressing the cities over which he presided, that is, the souls he had received to govern, says: What is our hope or joy or crown of glory? Is it not even you before our Lord Jesus (I Thess. II)?

It follows, And he said unto him, Well done, thou good servant: because thou hast been faithful in a very little, &c. The servant is faithful in a very little who does not adulterate the word of God. For all the gifts we receive now are but small in comparison of what we shall have.

Second, with regard to the acceptance of the heavenly judgment, he adds: And he said to him: Well done, good servant, because you have been faithful in a little. And note that well done is sometimes mocking, according to that passage of the Psalm: "They said: Well done, well done, our eyes have seen it." Sometimes it is flattering; the Psalm: "Let them be turned back immediately in shame who say to me: Well done, well done"; and again: "Let them bear their confusion at once who say to me: Well done, well done"; because flattery must be most swiftly repelled. Sometimes it is exhortatory, as here and in Matthew twenty-five: "Well done, good and faithful servant, I will set you over many things." Here, however, the servant is called good in performing service and faithful in keeping and dispensing what was entrusted to him: 1 Corinthians 4: "Here it is now required among stewards that one be found faithful"; and Proverbs 20: "Many men are called merciful, but who will find a faithful man?" He is therefore called faithful without qualification, because he preserved faithfulness in small things. For above in chapter sixteen: "He who is faithful in the least is faithful also in the greater." But "a little," as the Gloss says, is whatever of gifts we receive in the present in comparison to future things. "For we know in part and we prophesy in part," as is said in 1 Corinthians 13. In these things, however, he is faithful who faithfully shares them, "not seeking the things that are his own, but the things of Jesus Christ." Bernard: "You are truly a faithful servant of the Lord if, of the great glory of your Lord—although not going out from you, yet passing through you—nothing has happened to cling to your hands." Such a servant was Paul, who said in 2 Corinthians 2: "I am not as the many who adulterate the word of God, but from sincerity, as from God, before God, in Christ we speak."

Third, with regard to the retribution of the accumulated reward, he adds: You shall have authority over ten cities. Note that these ten cities are understood to be beatified souls, just as by the ten minas gained are understood souls converted to Christ: which he calls minas in the state of the way on account of their changeability, but in the state of the fatherland cities on account of the immutability of glory. And on this the Gloss says: "The ten cities are souls arriving through the words of the Law at the grace of the Gospel, over whom he who has worthily commended to God the money of the word is then set as one to be glorified. Whence First Thessalonians 2: What is our hope, or joy, or crown of glory? Are not you before the Lord Jesus," etc. They are said, however, to be set over them on account of a certain glorious excellence, not through authoritative command, because, First Corinthians 15, "when he shall have brought to nothing all principality and power and virtue," etc.; which is said with regard to the command of domination, not with regard to the degree of excellence and dignity, because great will be the dignity from the conversion of many; therefore it is said in First Timothy 3: "Those who minister well acquire for themselves a good degree"; and again in the fifth chapter: "Let the presbyters who rule well be held worthy of double honor," because both on account of themselves and on account of the people gained. Whence also Daniel 12: "Those who instruct many unto justice shall be as stars," etc. And therefore Ecclesiastes 7: "Wisdom has strengthened the wise man above ten princes of the city." Therefore, although the Jewish peoples were for the most part hardened, the Apostles nevertheless did not preach to them in vain. Whence Romans 11: "Has God cast away his people? God forbid; for I also am an Israelite of the seed of Abraham. God has not cast away his people, whom he foreknew"; and afterward: "So therefore also at this time a remnant according to the election by grace has been saved," which indeed redound to the glory of the preachers, according to that word of Isaiah 49, "You shall be clothed with all these as with an ornament."

And another came, saying, "Lord, your mina has made five minas." This servant is of the group that was sent to evangelize the uncircumcised, to whom the Lord had granted one mina, that is, the same faith which was also entrusted to the circumcision, but this one made five minas, because he converted the Gentiles, who were previously enslaved by the senses of the body, to the grace of the evangelical faith.

That servant is the assembly of those who were sent to preach the Gospel to the uncircumcision, whose pound, that is the faith of the Gospel, gained five pounds, because it converted to the grace of Evangelical faith, the nations before enslaved to the five senses of the body.

And another came saying, etc. After he has set forth the form of judgment concerning the order of preachers who labored faithfully in the conversion of the Jews, here secondly he sets forth concerning the order of preachers who were faithful in the conversion of the gentile peoples. Concerning which order two things are introduced, namely the faithfulness of ministry and the sublimity of reward.

First, therefore, regarding the faithfulness of ministry, it says: And another came saying: Lord, your mina has made five minas. The Gloss: "One mina makes five, because it converts the Gentiles, previously enslaved to the five senses, to the grace of the evangelical faith." As a figure of this, it was said to that Samaritan woman, who bore the figure of the Gentiles: "You have had five husbands," John 4. But when these five senses are converted to the service of God, then the mina of grace is said to be multiplied fivefold, according to that passage of Isaiah 19: "In that day there shall be five cities in the land of Egypt speaking the language of Canaan and swearing by the Lord of hosts. In that day there shall be an altar of the Lord of hosts in the midst of the land of Egypt and a pillar of the Lord near its border." Therefore the souls converted from the Gentiles are called five, not because they are fewer than those converted from the Jews, but because the latter were guided according to the law of the Decalogue, while the former were guided according to the laws of the senses and carnal pleasures. On account of which the Jews are also said to have been called from near, but the Gentiles from afar: Ephesians 2: "He preached peace to those who were near, and peace to those who were far off."

Another also brought benefit, but to a lesser number. The one who follows the first receives a proportionate reward. But the one who brought no profit is condemned.

And to him he said, "And you be over five cities." This means, from the faith and conversion of the souls whom he had instructed, shine forth as great and exalted. Concerning which Isaiah mystically says: "In that day there will be five cities in the land of Egypt, speaking the language of Canaan" (Isaiah 19). For the five cities in the land of Egypt are the five senses of the body, which we use in this world, namely sight, hearing, taste, smell, and touch. And, "whoever looks at a woman to lust after her" (Matthew 5); who "turns his ear away from hearing the poor" (Proverbs 21); who "gets drunk with wine, in which is dissipation" (Ephesians 5); who "enjoys crowning himself with roses before they wither" (Wisdom 2); whose "hands are full of blood, and his right hand is filled with bribes" (Psalm 26), the five senses of this person speak the language of Egypt, that is, all the senses perform works of darkness. For Egypt signifies darkness. But he who "stops his ears from hearing of bloodshed, and shuts his eyes from seeing evil" (Isaiah 33), who "tastes and sees that the Lord is good" (Psalm 34), who "disciplines his body and brings it into subjection" (1 Corinthians 9), who can say with the Apostle, "We are to God the fragrance of Christ" (2 Corinthians 2), the cities of this person speak with a changed language, which is interpreted as Canaan. And the one who had taught them away from the darkness rightly is remembered as being over five cities, because he is honored not only for his own progress but also for the progress of his listeners, whom he called to the light.

And he said likewise to him, Be thou also over five cities; that is, be exalted to shine through the faith and conversation of those souls which thou hast enlightened.

Second, regarding the sublimity of the reward, he adds: And to this one he said: And you, be over five cities, that is, have glory from the whole company of the faithful who were converted. Whence the Gloss: "With respect to those souls which you have imbued with faith and good conduct, be great and exalted, and be honored not only for your own merits but also for the progress of your hearers." From these Gentiles, Paul, the most noble preacher, although he called and considered himself the least of the Apostles, led the greatest multitude to the Lord's sheepfold, since, according to that passage of Isaiah 60, "the least shall become a thousand, and the little one a most mighty nation." Whence he himself also said in Galatians 2: "He who worked in Peter for the apostolate of the circumcision, worked also in me among the Gentiles."

And it should be noted that although he said ten servants were called on account of the universality of preachers, he takes up only three—namely, two good and one bad—to intimate that every preaching of the good is bipartite according to the twofold people and the twofold wall, by reason of which there was also a twofold priesthood and a twofold testament; and a twofold order of good preachers is said to exist according to the twofold difference of sheep to be pastured. As a figure of this, Genesis thirty-two: "With my staff I crossed this Jordan, and now I return with two companies"; and John ten: "I have other sheep that are not of this fold"; and Ephesians two: "That he might create the two in himself into one new man, making peace." In designation of this also, the Lord sent forth the two princes of the Apostles as two preeminent preachers and leaders of those who preach, namely Peter and Paul, giving to Peter the preeminent power of working miracles, but to Paul the most profound wisdom for understanding mysteries; because, as is said in First Corinthians one, "Jews demand signs, and Greeks seek wisdom." Whoever therefore are good preachers are imitators of these two and lead to the Lord's manger either the ox or the ass, that is, ten minas or five, according to this difference of peoples. And from this the difference appears between the parable that Matthew proposes concerning talents and that which Luke sets forth here: because this one regards the difference of preachers with respect to hearers, but that one with respect to their own merits. Therefore here it is said that he gave the same amount to all; but there, that he gave more to one and less to another. Hence also that one was proposed in Jerusalem, but this one on the way; in both, however, the zealous diligence of faithful preachers is approved, and negligence is reproved; in this one especially the perfidy of the rebellious Jews is condemned, since at the end of the parable there is added the slaying of the enemies, that is, of the rebellious Jews.

Nothing is said of the other servants, who like wasteful debtors lost all that they had received. By those two servants who gained by trading, are signified that small number, who in two companies were sent as dressers of the vineyard; by the remainder all the Jews. It follows, And they said unto him, Lord, he has ten pounds. And lest this should seem unjust, it is added, For to every one that hath, it shall be given.

In the Gospel, you have heard both the reward of the good servants and the punishment of the bad. The fault of that servant who was reproved and severely punished was this and only this: that he would not put to use what he had received. He preserved it intact, but his master was looking for a profit from it. God is greedy for our salvation. If such condemnation befalls the servant who did not use what he had received, what should they who lose it expect? We therefore are dispensers. We expend, but you receive. We expect a profit on your part—living good lives—for that is the profit from our dispensing. Do not think that you are free from the obligation of dispensing. Of course, you cannot dispense your gifts as from this higher station of ours, but you can dispense them in whatever station you happen to be. When Christ is attacked, defend him. Give an answer to those who complain. Rebuke blasphemers, but keep yourselves far from any fellowship with them. If in this way you gain anyone, you are putting your gifts to use.

And another came, saying: Lord, behold thy pound, which I have kept laid up in a napkin. For I feared thee, because thou art a stern man: thou takest up that thou layedst not down, and reapest that thou didst not sow. The servant who, being ordered to trade, hid the master's money in a napkin, shows those who, although fit to preach, refuse either to take up the office of preaching, by command of the Lord through the Church, or at least to carry it out worthily once taken up. For to tie money in a napkin is to hide the received gifts in the idleness of sluggish inactivity. There are indeed men flattering themselves with this perverse reasoning, so as to say: It is enough that each one renders an account concerning himself. What need is there to preach to others, so that each one may be obliged to render an account also concerning them, since even those are inexcusable before the Lord to whom the law was not given, and who have slumbered without hearing the Gospel, because they were able to know the creator through creation? For this is, as it were, to reap where he has not sown, that is, also to hold them guilty of impiety to whom the word of the law or the Gospel has not been ministered. However, avoiding this sort of peril of judgment, they rest in lazy languor away from the ministry of the word, and this is, as it were, tying what they have received in a napkin.

Or to tie up money in a napkin is to hide the gifts we have received under the indolence of a sluggish body.

And the third came saying etc. After he described the form of judgment with respect to all and with respect to the faithful, here he describes it with respect to the negligent, who are all designated in the person of this third servant. Concerning this, however, four things are introduced by the Evangelist, namely the lazy servant's concealment, wicked excuse, and just rebuke and just condemnation.

First, therefore, as regards the lazy concealment of the servant himself, he adds: And the third came saying: Lord, behold, your mina, which I kept laid away in a napkin; The Gloss: "The third servant represents those who, after the Jews and gentiles have been gathered, negligently exercise the office of preaching entrusted to them." Concerning whom it is said in Jeremiah 48: "Cursed is he who does the work of God negligently and who withholds his sword from blood." It is done negligently when the gift of wisdom is hidden and concealed; therefore he says it was laid away in a napkin; concerning which Bede says: "He lays away money in a napkin who, though fit for preaching, either refuses to undertake the office of preaching or does not carry it out well once undertaken; but hides the gifts received under idle torpor, saying: It suffices me to give an account of myself. Why should I preach to others, or be compelled to give an account of others?" Such a one deserves to be cursed, because, Proverbs 11, "he who hides grain shall be cursed among the peoples." For he is a wicked shepherd who, having food, allows the sheep to die of hunger. On account of which, Sirach 29: "Lose your money for the sake of a brother and friend, and do not hide it under a stone unto destruction." And if this is said concerning money, how much more so concerning knowledge; whence Sirach 41: "Hidden wisdom and an unseen treasure, what profit is there" in either? Whence Ezekiel 3: "If when I say to the wicked," etc.; there the Gloss says: "It is a great peril to conceal the words of God."

But this is understood not of the concealment that comes from prudence — for in Ecclesiastes 3 it is said: "A time to be silent and a time to speak"; and in the Psalm: "In my heart I have hidden your words, that I might not sin against you"; on account of which it is said in Proverbs 10: "The wise hide knowledge"; and Sirach 20: "There is one who is silent and is found wise, and there is one who is hateful who is forward in speaking" — but it is understood of the concealment that comes from fear, or flattery, or avarice, or negligence; therefore he says significantly: it was laid away in a napkin. For in a napkin the dead are wrapped; and the mina is laid away in a napkin when a dead affection toward one's neighbor hides speech and teaching on account of a wicked life, like those of whom it is said in Romans 1, "Who hold the truth of God in unrighteousness"; or on account of sloth of heart, because he does not have fraternal charity; on account of which, Sirach 30: "Good things hidden in a closed mouth are like offerings of food placed around a tomb." And therefore, as a figure of this, the hidden manna rotted, Exodus 16. And the mina in a napkin is not multiplied, and grain in a granary does not increase but is eaten by moths; it only bears fruit when it is sown. So also the word of God, which is compared to a price and to seed; and therefore Proverbs 15: "The lips of the wise shall spread abroad knowledge; the heart of fools shall be otherwise."

Isn't it possible that many "liberals" have a highly illiberal motive for banishing the idea of Heaven? They want the gilt-edged security of a religion so contrived that no possible fact could ever refute it. In such a religion they have the comfortable feeling that, whatever the real universe may be like, they will not have "been had" or "backed the wrong horse". It is close to the spirit of the man who hid his talent in a napkin—"I know you are a hard man and I'm taking no risks". But surely the sort of religion they want would consist of nothing but tautologies?

He had Himself fore-shown, by means of a parable, that they should not keep back in secret, fruitless of interest, a single pound, that is, one word of His.

Let us see what he says: "Lord! here is your mina," take it; "I kept it, wrapped in a handkerchief." A cloth was placed on the head of the deceased Lord (John 20:7), and the face of Lazarus in the tomb was wrapped with a handkerchief (John 11:44). Therefore this negligent man rightly says that he wrapped the gift in a handkerchief. For having made it dead and inactive, he made no use of it and brought no profit.

For with a napkin the face of the dead is covered; well then is this idler said to have wrapped up his pound in a napkin, because leaving it dead and unprofitable he neither touched nor increased it.

Secondly, as to the wicked excuse, he adds: For I feared you, because you are an austere man; in which he excuses himself as a sluggard through fear; Proverbs twenty-two: "The sluggard says: There is a lion in the way, a lioness in the paths, and I shall be killed in the midst of the streets." Whence also that word of the Psalm applies to such people: "They trembled with fear where there was no fear." He excuses himself wickedly, because he imposes the blame for his own negligence upon the severity of the judging Lord, when on the contrary He Himself says in Matthew eleven: "Learn from me, for I am meek and humble of heart," and in Romans two: "Do you not know that the kindness of God leads you to repentance?"

He also excuses himself foolishly, because, when he ought to speak for himself, he speaks against himself, when he adds: You take up what you did not lay down, and you reap what you did not sow: The Gloss: "The Lord reaps where He did not sow, that is, He holds guilty of impiety those to whom He did not minister the word of the Law or of the Gospel." In this he alleges the severity of the divine judgment, because the Lord punishes even the ignorant; and therefore he ought to fear that He will much more severely punish the negligent; whence Ecclesiasticus two: "Those who fear the Lord will seek out what is well-pleasing to Him." Moreover, the Lord punishes even those to whom He did not give the Law, from whom He requires justice, because, even if they do not have the written law, they nevertheless have the law of nature impressed within them; on account of which it is said in Romans two: "Those who sinned without the Law will perish without the Law." Whence also in the same place: "For when the Gentiles, who do not have the Law, do by nature those things that are of the Law, such as these, not having the Law, are a law unto themselves, who show the work of the Law written in their hearts, their conscience bearing witness to them," "when God will judge the hidden things of men through Jesus Christ";

"For I feared you," he says, "because you take up what you did not lay down." Many excuse themselves with such a pretext. Not wishing to be of benefit to anyone, they say: where God has not sown giftedness and ability, do not seek a harvest there. He did not create such-and-such a person gifted and capable of learning — so why demand from me that I be of benefit to him?

We are well aware of the threats made by the Lord's merciful "greed." He is everywhere seeking a profitable return on his money. He says to the lazy servant, who wished to pass judgment on something he could not see, "Wicked servant, out of your own mouth I condemn you. You said I am a difficult man, reaping where I have not sown, gathering where I have not scattered. So you knew all about my greed. You, then, should have given my money to the stockbrokers. When I came, I would have demanded it with interest." We could only lay out our Lord's money. He is the one who will demand the interest on it, not only from this man but also from all of us.

He saith unto him: Out of thine own mouth will I judge thee, thou wicked servant. He is called a wicked servant, because he is both lazy and idle in conducting business, and insolent and proud in accusing the judgment of the Lord.

You knew that I am a harsh man, taking what I did not lay down, and reaping what I did not sow, and why did you not give my money to the table? What he had thought to say as an excuse turns into his own fault. If, he says, you knew I was harsh and cruel, and seeking what belongs to others and reaping where I have not sown, why did such thinking not instill fear in you, so that you would know that I would seek my own more diligently and give my money or silver to the table? For the Greek word ἀργυρίῳ signifies both. The words of the Lord, he says, are pure words, silver tried in a furnace (Psalm XI). Therefore, money and silver are the preaching of the Gospel, and the divine word, which ought to have been given to the table, that is, to be planted in the ready and prepared hearts of the faithful. In particular, to this table, that is, to the mind of the hearers, should no other money than the Lord's be presented, so that every word of the teacher follows the meaning of Scripture. For in this place the Lord says that not just any money, but His own, must be entrusted to the bankers, as the Apostle explains, saying: If anyone speaks, let him speak as the words of God (1 Peter IV).

But that which he thought to have used as an excuse is turned to his own blame, as it follows, He says unto him, Out of thy own mouth will I judge thee, thou wicked servant. He is called a wicked servant, as being slothful in business, and proud in questioning his Lord's judgment. Thou knewest that I was an austere man, taking up that I laid not down, and reaping that I did not sow: wherefore then gavest thou not my money into the bank? As though he said, If thou knewest me to be a hard man, and a seeker of what is not mine own, why did not the thought of this strike thee with terror, that thou mightest be sure that I would require mine own with strictness?

Thirdly, as to the just reproof of the servant, it is added: He says to him: Out of your own mouth I judge you, wicked servant. Wicked servant he calls him, because he was slothful in neglecting, because he was proud in justifying himself, and wicked in accusing the lord. The Gloss: "Wicked, because slothful in carrying out his duty, proud in accusing the divine judgment." And therefore out of his own mouth, while he believes himself to be justifying himself, he rather accuses himself, according to that passage in Job nine: "If I would justify myself, my own mouth will condemn me; if I would show myself innocent, it will prove me wicked"; because, as Augustine says, "to speak well and to live wickedly is nothing other than to condemn oneself by one's own tongue."

This negligent servant, therefore, while he shows that he knows the judgment and severity of God, speaks against himself; whence he also adds: You knew that I am an austere man, taking up what I did not lay down, and reaping what I did not sow, through the severity of vengeance, according to that passage of the Psalm: "When I shall receive the appointed time, I will judge justly."

And now the Saviour shows Himself, out of His abundance, dispensing goods to His servants according to the ability of the recipient, that they may augment them by exercising activity, and then returning to reckon with them; when, approving of those that had increased His money, those faithful in little, and commanding them to have the charge over many things, He bade them enter into the joy of the Lord. But to him who had hid the money, entrusted to him to be given out at interest, and had given it back as he had received it, without increase, He said, "Thou wicked and slothful servant, thou oughtest to have given my money to the bankers, and at my coming I should have received mine own." Wherefore the useless servant "shall be cast into outer darkness." "Thou, therefore, be strong," says Paul, "in the grace that is in Christ Jesus. And the things which thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also." And again: "Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth."

Else, if it is the Creator whom He has here delineated as the "austere man," who "takes up what he laid not down, and reaps what he did not sow," my instructor even here is He, (whoever He may be, ) to whom belongs the money He teaches me fruitfully to expend.

Therefore the Lord also says: you teach and give My silver to the laborers, that is, to all people appointed to receive benefit. For every person has been established by God as a money-changer, so as to make transactions in the great workshop of this world. And "so that when I come, I may receive it back with interest," that is, demand it back with profit. We must do our part, and as for what follows, God will judge those who did not wish to make use of it.

(de Quæst. Ev. lib. ii. qu. 46.) Or the bank into which the money was to be given, we take to be the very profession of religion which is publicly put forth as a means necessary to salvation.

And I coming, would have certainly demanded it with interest. He who receives the money of the word from the teacher, and acquires it by believing, must necessarily repay it with interest by working, so that what he has learned by hearing, he may carry out in action. Indeed, through interest, money even not given is received. Or certainly, he repays the interest on the received money of the word, who from what he hears also strives to understand other things, which he has not yet learned from the mouth of the preacher.

But money or silver is the preaching of the Gospel and the word of God, for the words of the Lord are pure words as silver tried in the fire. (Ps. 12:6.) And this word of the Lord ought to be given to the bank, that is, put into hearts meet and ready to receive it.

For they who by faith receive the riches of the word from a teacher, must by their works pay it back with usury, or be earnestly desirous to know something more than what they have as yet learnt from the mouth of their preachers.

And why did you not put my money at the bank? through the diligence of watchfulness, by which he ought to have multiplied the money of evangelical preaching by evangelizing, lest through negligence he incur divine wrath. Whence the Gloss: "If you knew me to be harsh and cruel, why did this thought not strike fear into you, so that you would know that I would seek what is mine more diligently?"

And note that he calls the mina his money, because knowledge and grace and doctrine belong to God rather than to us; and therefore Ezekiel 2: "You shall speak my words to them"; the Gloss: "Not your own"; whence also Matthew 10: "For it is not you who speak," etc.

But this is money granted to us for bearing fruit, and therefore he adds: And at my coming I should certainly have exacted it with interest, namely through the equity of justice, by which he exacts the interest of manifold fruitfulness. Whence the Gloss: "He who purchases the money of the word from the teacher by believing must necessarily repay it with interest by working." He therefore who neglected to teach others whom he could have taught, the negligence of those others will be imputed to him. Whence Chrysostom: "He who received seed for the purpose of sowing and does not sow at the time of sowing causes loss to the master, even if he guards the seed, as great a loss as the profit he could have made if he had sown at the opportune time." Whence also the Lord, coming to judgment, does not require only the gift that he gave, but also the fruit that he expected from the gift. Therefore he says in Matthew 3: "Every tree that does not bear good fruit shall be cut down and cast into the fire." Whence also concerning the fig tree, above in chapter 13: "Behold, it is three years since I have come seeking fruit on it and find none. Cut it down therefore; why should it even occupy the ground?" He seeks therefore both fruit from trees and interest from spiritual money; whence Gregory says that "when gifts are increased, the accounts of those gifts also grow."

In the payment of earthly riches the debtors are obliged only to strictness. Whatever they receive, so much must they return, nothing more is required of them. But with regard to the words of God, we are not only bound diligently to keep, but we are commanded to increase; and hence it follows, that at my coming I might have required the same with usury.

And to those standing by, he says: Take away the mina from him, and give it to him who has ten minas. And they said to him: Lord, he has ten minas. Rightly does he lose the bestowed grace, which by preaching to others he neglected to share, so that it may be increased to him who labored for it. According to what is said to the angel of the Church of Ephesus: And I will move your lampstand out of its place, unless you repent (Rev. II). And while the royal anointing, which Saul lost through pride, David earned by obedience: The Spirit of the Lord, it says, departed from Saul, and was directed to David from that day forward. But indeed the mina taken from the wicked servant being commanded to be given to him who had ten minas mystically indicates, as I believe, that upon the fullness of the Gentiles entering all Israel will be saved (Rom. XI), and then the abundance of spiritual grace, which we now suddenly exercise, will be bestowed upon the teachers of that people.

The mystical meaning I suppose is this, that at the coming in of the Gentiles all Israel shall be saved, (Rom. 11:26.) and that then the abundant grace of the Spirit will be poured out upon the teachers.

Fourth, as regards the just condemnation of the servant himself, there is added: And he said to those standing by: Take the mina from him and give it to him who has ten minas. Those standing by he calls those who assist him in judgment, whether Angels or other Saints, by whose judgment and approbation the reward corresponding to the gift uselessly held will be taken away, and glory and joy will be given to the faithful steward, according to that passage in Apocalypse 3: "Hold fast what you have, lest another receive your crown." This judgment the Lord also exercises in the present, taking away even gifts that have been granted on account of the sloth and misuse of the negligent. Whence the Gloss: "He who neglects to preach grace that has been bestowed by communicating it to others loses it; but it is increased for him who has labored in it, just as the royal chrism, which Saul lost through pride, David merited through obedience. For the Spirit of the Lord, which departed from Saul, was directed from that day forward upon David," 1 Kings 16. Whence also it is said in Matthew 21: "The kingdom of God shall be taken from you and given to a nation bringing forth the fruits thereof."

But more is given to him who has ten minas, on account of the mystery, because he designates the order of those who preached to the Jewish people, who also are finally to be converted to Christ. Whence the Gloss: "When all Israel shall be saved, then the whole fullness of spiritual grace, which we now exercise sluggishly, will be abundantly conferred upon the doctors of that time." Whence Romans 9: "Isaiah cries out for Israel: If the number of the children of Israel be as the sand of the sea, a remnant shall be saved."

It is the work of teachers to engraft in their hearers' minds wholesome and profitable words, but of divine power to win the hearers to obedience, and render their understanding fruitful. Now this servant, so far from being commended or thought worthy of honour, was condemned as slothful, as it follows, And he said unto them that stood by, Take from him the pound, and give to him that hath ten pounds.

(Hom. 43. in Act.) He says then to them that stood by, Take from him the pound, because it is not the part of a wise man to punish, but he needs some one else as the minister of the judge in executing punishment. For even God does not Himself inflict punishment, but through the ministry of His angels.

The gift is taken away and given to the good worker. Although he already has, for that very reason it is profitable for him to receive more.

For seeing that he gained ten, by multiplying his pound tenfold, it is plain that by having more to multiply, he would be an occasion of greater gain to his Lord.

And because this seems unreasonable and incredible, that he should give to one who has abundance, therefore it is added: And they said to him: Lord, he has ten minas, as if they were saying: this does not seem to be a right judgment.

(de Quæst. Ev. l. ii. qu. 46.) Signifying thereby that both he will lose the gift of God, who having, hath not, that is, useth it not, and that he will have it increased, who having, hath, that is, rightly useth it.

But I say to you that to everyone who has, it will be given. But from him who does not have, even what he has will be taken away. This saying refers to the previous teachings, showing that even he who has the gift of God can lose it if he does not use it, and it will be increased in him who has it and uses it well. This transformation of graces, because it usually happens in this life, should be noted from the testing of the Lord's return, which is now partially celebrated but will then be universally fulfilled. For every day He returns with the kingdom received from the Father because He observes the state of the Church, which sojourns on earth. Every day He gives money to be traded by this large number of faithful servants, and in each examines the measure of their completed work, rewarding one who works faithfully and wisely with a greater gift of grace, and depriving another who follows idle pleasures and softness in luxury of what had been given to him. Truly, regarding the universal judgment manifest to all, which is terrible even to speak of, many who seemed apt to teach will be counted among the ignorant because of their negligence. But other simpler brothers and those entirely ignorant of the basics but devoted in excellent conduct will receive the highest rewards among the apostolic teachers. For he who receives a prophet in the name of a prophet will receive a prophet's reward (Matt. X).

Therefore he pronounces judgment generally for all, adding: But I say to you, that to everyone who has, it shall be given, and he shall abound: The Gloss: "To one who uses what he has." But from him who does not have, namely right use, even what he has, namely the divine gift, shall be taken away from him, by divine judgment. Which is stated more expressly in Matthew 25: "What he seems to have shall be taken away from him." Whence then that saying of Proverbs 11 shall be verified: "Some distribute their own goods and become richer; others seize what belongs to others and are always in want." And therefore generally to everyone who has, that is, having the desire of hearing, shall be given the sense of understanding: Sirach 6: "If you love to hear, you shall be wise." To him who has the will of working, shall be given the faculty of accomplishing: Philippians 2: "God is the one who works in you both to will and to accomplish." To him who has works, shall be given understanding: the Psalm: "From your commandments I have understood." "I have understood above the elders," etc. To him who has justice, shall be given wisdom: Sirach 1: "Son, desiring wisdom, preserve justice." To him who has grace, shall be given glory: the Psalm: "The Lord will give grace and glory." To him who has the pledge, shall be given the eternal inheritance: Ephesians 1: "In whom also believing you were sealed with the Holy Spirit of promise, who is the pledge of our inheritance," etc. To him who has an abundance of merits, shall be given an abundance of rewards, because, Second Corinthians 9, "he who sows sparingly shall also reap sparingly, and he who sows in blessings shall also reap of blessings"; above in chapter six: "Give, and it shall be given to you. A good measure," etc.

But it is not doubting in reference to God, but believing, that is the foundation of knowledge. But Christ is both the foundation and the superstructure, by whom are both the beginning and the ends. And the extreme points, the beginning and the end-I mean faith and love-are not taught. But knowledge, conveyed from communication through the grace of God as a deposit, is entrusted to those who show themselves worthy of it; and from it the worth of love beams forth from light to light. For it is said, "To him that hath shall be given:" to faith, knowledge; and to knowledge, love; and to love, the inheritance.

And committing many other abominations and impieties, they run us down (who from the fear of God guard against sinning even in thought or word) as utterly contemptible and ignorant persons, while they highly exalt themselves, and claim to be perfect, and the elect seed. For they declare that we simply receive grace for use, wherefore also it will again be taken away from us; but that they themselves have grace as their own special possession, which has descended from above by means of an unspeakable and indescribable conjunction; and on this account more will be given them.

"To him who has, it will be given," that is, whoever through good dealings has accumulated rich means, to him even more will be given. For if he increased a small amount tenfold, then obviously, having multiplied a greater amount tenfold, he will bring the master even greater profit. But from the negligent and lazy one, who did not take care to multiply what he received, even that which he has will be taken away, so that the master's property does not lie useless when it can be given to another and increased many times over. We understand this not only of the word and teaching, but also of moral virtues. For in these too God has given us gifts — to one the gift of fasting, to another of almsgiving, to another of meekness, to another of humility. And if we are watchful, we will multiply these gifts; but if we are careless and willingly die, then afterwards we will lay the blame on God, as we commonly say: what am I to do? If such-and-such a person is holy, it is because God favors him and he is holy; but He does not favor me, and I am not holy; and that one was Peter, the other was Paul. Foolish man! The very mina given to you makes you a Peter and a Paul. Work according to your ability and bring something to the One who gave it, if not as much as Peter and Paul — for they received a mina each, and you too received a mina. And then, having not advanced at all in doing good, you accuse God! Therefore, proving ourselves unworthy of the gifts, we are deprived of them.

But from the slothful and idle, who stirs not himself to increase what he has received, shall be taken away even that which he possesses, that there may be no gap in the Lord's account when it is given to others and multiplied. But this is not to be applied only to the words of God and teaching, but also to the moral virtues; for in respect of these also, God sends us His gracious gifts, endowing one man with fasting, another with prayer, another with mildness or humility; but all these so long as we watch strictly over ourselves we shall multiply, but if we grow cold we shall extinguish.

(de Quæst. Ev. l. ii. qu. 46.) Whereby He describes the ungodliness of the Jews who refused to be converted to Him.

Nevertheless, bring here those enemies of mine, who did not want me to reign over them, and slay them before me. This signifies the impiety of the Jews or all the reprobates unwilling to turn to Christ, to be punished on the day of judgment. Through the two faithful servants, representing the teachers of both peoples, through the ten and five minas, the same peoples believing, through the wicked servant, evil Catholics, through the enemies who did not want Him to reign over them, indicating the impiety of those who either never heard the word of faith or preferred to corrupt it by misinterpretation, through the unsewn field, indicating even those who never had the opportunity to hear the word of God, the examination is signaled. Through these five personas is expressed the entirety of the human race, which will be on the day of judgment.

But as for my enemies etc. After the form of judgment with respect to all, both the faithful and the negligent, here is subjoined the punishment with respect to the rebellious. Whence from this parable five classes of men can be drawn out, of which two are good and three evil. For the good are those faithfully teaching, and the good are those faithfully adhering to their doctrine. But the evil are the negligent, the ignorant, and the malicious. For all the good are either subjects or prelates. But the evil sin universally either from weakness, or from ignorance, or from malice. Whence the Gloss says: "By these five persons he signifies every kind of men to be examined in the future judgment." In this parable, therefore, concerning the judgment of the rebellious, two things are intimated, namely the punishment of the rebellious and the person of the rebellious.

First, therefore, as to the punishment of the rebellious, he says: But as for my enemies, through their arrogance, according to that of the Psalm: "The pride of those who hate you ascends continually." For he is most an enemy of God who raises his neck against him through pride, according to that of Job 15: "He ran against him with an erect neck and was armed with a fat neck." Such is he who seeks glory in this world: James 4: "Do you not know that the friendship of this world is enmity with God? Whoever therefore" etc.; and 1 John 2: "He who loves the world, the love of God is not in him" etc.

Those who did not want me to reign over them, through disobedience; Jeremiah 2: "Of old you have broken my yoke, you have burst my bonds and said: I will not serve." And this arises from arrogance: Job 22: "Who said to God: Depart from us, and they esteemed the Almighty as if he could do nothing."

Bring them here and slay them before me, through severe vengeance, by which they shall be slain by the sword of the divine sentence and cast down into the death of eternal damnation; the Psalm: "Two-edged swords in their hands, to execute vengeance upon the nations." Whence Apocalypse 1: "From his mouth there went forth a sword sharp on both sides." And this he threatens in Deuteronomy 32: "If I shall sharpen my sword like lightning, and my hand shall take hold of judgment, I will render vengeance to my enemies." And concerning this in figure, Ezekiel 9: "Pass through the midst of the city and slay."

These things are of force against the Marcionists. For Christ also says, Bring hither my enemies, and slay them before me. (Mat. 21:41). Whereas they say Christ indeed is good, but the God of the Old Testament evil. Now it is plain that both the Father and the Son do the same things. For the Father sends His army to the vineyard, and the Son causes His enemies to be slain before Him.

-Let no one amongst us be found to receive Him with a sad countenance, lest he be condemned with those wicked citizens-the citizens, I mean, who refused to receive the Lord as King over them.

"But as for my enemies – He says – those who did not want me to reign over them, bring them here and slay them before me," that is, the Jews, whom He will deliver to destruction, sending them into eternal fire. Yes, the wretches were slain here too, that is, in this world, by the Roman armies, and they are still kept and will be kept for slaughter there.

He adds of His adversaries, But those mine enemies who would not that I should reign over them, bring them hither, and slay them before me. Whom he will deliver to death, casting them into the outer fire. But even in this world they were most miserably slain by the Roman army.