Matthew § 103

For in the last days false prophets shall be multiplied, and such as corrupt the word; and the sheep shall be changed into wolves, and love into hatred: for through the abounding of iniquity the love of many shall wax cold. For men shall hate, and persecute, and betray one another. And then shall appear the deceiver of the world, the enemy of the truth, the prince of lies, [2 Thessalonians 2:3-12] whom the Lord Jesus "shall destroy with the spirit of His mouth, who takes away the wicked with His lips; and many shall be offended at Him. But they that endure to the end, the same shall be saved. And then shall appear the sign of the Son of man in heaven;" [Isaiah 11:4; Matthew 24:1-51] and afterwards shall be the voice of a trumpet by the archangel; and in that interval shall be the revival of those that were asleep. And then shall the Lord come, and all His saints with Him, with a great concussion above the clouds, with the angels of His power, [Matthew 16:27] in the throne of His kingdom, to condemn the devil, the deceiver of the world, and to render to every one according to his deeds. "Then shall the wicked go away into everlasting punishment, but the righteous shall go into life eternal," [Matthew 25:46] to inherit those things "which eye has not seen, nor ear heard, nor have entered into the heart of man, such things as God has prepared for them that love Him;" [1 Corinthians 2:9] and they shall rejoice in the kingdom of God, which is in Christ Jesus.

Watch for your life's sake. Let not your lamps be quenched, nor your loins unloosed; but be ye ready, for ye know not the hour in which our Lord cometh. But often shall ye come together, seeking the things which are befitting to your souls: for the whole time of your faith will not profit you, if ye be not made perfect in the last time. For in the last days false prophets and corrupters shall be multiplied, and the sheep shall be turned into wolves, and love shall be turned into hate; for when lawlessness increaseth, they shall hate and persecute and betray one another, and then shall appear the world-deceiver as Son of God, and shall do signs and wonders, and the earth shall be delivered into his hands, and he shall do iniquitous things which have never yet come to pass since the beginning. Then shall the creation of men come into the fire of trial, and many shall be made to stumble and shall perish; but they that endure in their faith shall be saved from under the curse itself. And then shall appear the signs of the truth; first, the sign of an out-spreading in heaven; then the sign of the sound of the trumpet; and the third, the resurrection of the dead; yet not of all, but as it is said: The Lord shall come and all His saints with Him. Then shall the world see the Lord coming upon the clouds of heaven.

(Ep. 199, 3.) He said this Watch, not to those only who heard Him speak at the time, but to those who came after them, and to us, and to all who shall be after us, until His second coming, for it touches all in a manner. That day comes to each one of us, when it comes to him to go out of the world, such as he shall be judged, and therefore ought every Christian to watch that the Lord's coming may not find him unprepared; and he will be unprepared for the day of His coming, whom the last day of his life shall find unprepared.

(non occ.) Foolish are all they, who either profess to know the day of the end of the world, when it is to come, or even the end of their own life, which no one can know unless he is illuminated by the Holy Spirit.

His teaching on the subject quite clearly consisted of three propositions. One, that He will certainly return. Two, that we cannot possibly find out when. Three, and that therefore we must always be ready for Him. Note the therefore. Only because we cannot predict the moment, we must be ready at all moments. Our Lord repeated this practical conclusion again and again, as if the promise of the return had been made for the sake of this conclusion alone.

Watch, watch, is the burden of His advice. I shall come like a thief. You will not, I most solemnly assure you, you will not see Me approaching. If the householder had known at what time the burglar would arrive, he would have been ready for him. If the servant had known when his absent employer would come home, he would not have been found drunk in the kitchen. But they didn't, nor will you. Therefore you must be ready at all times.

The point is surely simple enough. The schoolboy does not know which part of his Virgil lesson he will be made to translate. That is why he must be prepared to translate any passage. The sentry does not know at what time an enemy will attack, or an officer inspect his post. That is why he must keep awake all the time.

The return is wholly unpredictable. There will be wars and rumors of wars, and all kinds of catastrophes, as there always are. Things will be, in that sense, normal, the hour before the heavens roll up like a scroll. You cannot guess it. If you could, one chief purpose for which it was foretold would be frustrated. And God's purposes are not so easily frustrated as that. One's ears should be closed against any future William Miller in advance. The folly of listening to him at all is almost equal to the folly of believing him. He couldn't know what he pretends, or thinks he knows.

Of this folly George MacDonald has written well. Do those, he asks, who say, lo here or lo there are the signs of his coming, think to be too keen for him, and spy his approach? When he tells them to watch, lest he find them neglecting their work, they stare this way and that, and watch lest he should succeed in coming like a thief. Obedience is the one key of life.

The doctrine of the second coming has failed, so far as we are concerned, if it does not make us realize that at every moment of every day in our lives Don's question, 'What if this present were the world's last night?'...

What is important is not that we should always fear or hope about the end, but that we should always remember, always take it into account. An analogy may help here. A man of seventy need not be always feeling, much less talking, about his approaching death. But a wise man of seventy should always take it into account.

(Hom. in Ev. ii, 3.) To watch is to keep the eyes open, and looking out for the true light, to do and to observe that which one believes, to cast away the darkness of sloth and negligence.

(Verse 42, 43.) Therefore, stay awake, for you do not know at what hour your Lord is coming. But understand this, that if the master of the house had known at what hour the thief was coming, he would have stayed awake and would not have let his house be broken into. Clearly, he is showing why he said earlier: But concerning that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father only: because it is not expedient for the apostles to know, so that they may always believe he is coming in uncertain expectation, whom they do not know when he is coming. And he did not say, because we do not know at what hour the Lord will come; but you do not know. And by giving the example of the father of the family, why he keeps silent about the day of the end, he teaches more clearly, saying:

Therefore, you also must be ready, for you do not know at what hour the Son of Man will come. Who then is the faithful and wise servant, whom his master has set over his household, to give them food at the proper time? Blessed is that servant whom his master will find so doing when he comes. Truly, I say to you, he will set him over all his possessions. He further emphasizes and repeats why he did not predict the day of judgment and hour to the angels or himself, but only to the Father, because it is not fitting for the apostles to know; and he uses the example of a householder, that is, himself and faithful servants, that is, the apostles, to encourage their anxious minds, so that they may provide spiritual nourishment to their fellow servants at the proper time.

Having declared that of that hour knoweth no man, but the Father only, He shows that it was not expedient for the Apostles to know, that being ignorant they might live in perpetual expectation of His coming, and thus concluding the whole, He says, Watch therefore, &c. And He does not say, 'Because we know not,' but Because ye know not, showing that He Himself is not ignorant of the day of judgment.

After this again, that they may not ask about it, He added, "Watch therefore, for ye know not what hour your Lord doth come." He said not, "I know not," but, "ye know not." For when He had brought them well nigh to the very hour, and had placed them there, again He deters them from the inquiry, from a desire that they should be striving always. Therefore He saith, "Watch," showing that for the sake of this, He did not tell it.

"But know this, that if the good man of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up. Therefore be ye also ready, for in such an hour as ye think not the Son of Man cometh."

For this intent He tells them not, in order that they may watch, that they may be always ready; therefore He saith, When ye look not for it, then He will come, desiring that they should be anxiously waiting, and continually in virtuous action.

But His meaning is like this: if the common sort of men knew when they were to die, they would surely strive earnestly at that hour.

In order therefore that they may strive, not at that hour only, therefore He tells them not either the common hour, or the hour of each, desiring them to be ever looking for this, that they may be always striving. Wherefore He made the end of each man's life also uncertain.

After this, He openly calls Himself Lord, having nowhere spoken so distinctly. But here He seems to me also to put to shame the careless, that not even as much care as they that expect a thief have taken for their money, not even this much do these take for their own soul. For they indeed, when they expect it, watch, and suffer none of the things in their house to be carried off; but ye, although knowing that He will come, and come assuredly, continue not watching, saith He, and ready so as not to be carried away hence unprepared. So that the day cometh unto destruction for them that sleep. For as that man, if he had known, would have escaped, so also ye, if ye be ready, escape free.

He would have them ever ready, and therefore He says, Watch.

Those of more plain understanding say, that He spoke this of His second coming; but others would say that it applies to an intellectual coming of the word into the understanding of the disciples, for as yet He was not in their understanding as He was to be.

He bids us to keep vigil and to be ready, that is, to have stored up beforehand deeds of virtue so that when the Lord comes asking for the things that He wants, we will have them to give. See how He did not say, "I know not what hour the thief cometh," but "ye know not." A "thief" is what He names the end of the world as well as the death of each person. He also implies here that His coming will be in the night. Just as the thief comes unnoticed, so will My coming be; therefore, be not indolent, but sober and vigilant. For if we knew when our end would be, we would strive to please God only on that day. But since we do not know, we are always vigilant in the deeds of virtue.

After the Lord set forth the uncertainty of the hour, he urges vigilance. And first he urges all; secondly, prelates in particular, at who, do you think, is the faithful and wise servant? etc. Regarding the first he does three things. First, he sets forth the admonition; secondly, a similitude; thirdly, he draws the conclusion. He says therefore: I say that the day is uncertain, and no one can be confident of his state, because of anyone, one will be taken and another left; therefore you must be diligent and watchful. Watch therefore. And, as Jerome says, therefore the Lord wished to make the appointed time uncertain, so that man would always be waiting. For in three ways a man is at fault: because his senses are idle; likewise, because he is idle from movement; likewise, because he lies down. Therefore watch, that your senses may be raised up by contemplation; Song of Songs 5:2: I sleep, and my heart watches. Likewise, watch, lest you become sluggish in death; for he watches who exercises himself in good works; 1 Peter 5:8: Be sober, and watch, because your adversary the devil, as a roaring lion, goes about seeking whom he may devour. Likewise, watch, lest you lie down through negligence; Proverbs 6:9: How long will you sleep, O sluggard? But what does he say? Because you know not at what hour your Lord will come. He was saying this to the apostles, and it is not found elsewhere that he so expressly calls himself Lord as here, and in John 13:13: You call me Master and Lord, and you say well, for so I am. But someone might say that the Lord was speaking to the apostles; but the apostles were not going to live until the end of the world. How then does he say, watch, because you know not at what hour your Lord will come? Augustine says that this was necessary even for the apostles and for those who were before us and for us, because the Lord comes in two ways. At the end of the world he will come to all in general; likewise, he comes to each one at his own end, namely, at death; John 14:18: I will not leave you orphans, I will come to you. Therefore there is a twofold coming, at the end of the world and also at death; and he willed both to be uncertain. And these comings correspond to each other, because such as a person is found at the second, such he was at the first. Augustine says: the last day of the world finds that man unprepared whom his own last day finds unprepared. Likewise, it can be expounded of another coming, namely, the invisible one, when he comes into the mind; Job 9:11: If he comes to me, I shall not perceive him. Hence he comes to many, and they do not perceive it. Hence you must watch greatly, so that if he knocks, you may open to him; hence Apocalypse 3:20: I stand at the door and knock: if anyone shall open to me, I will come in to him, and will sup with him.

But to shake off the sloth of our mind, even external losses are brought forward through a comparison, so that through these the soul may be roused to guard itself. For it is said: "Know this, that if the master of the house knew at what hour the thief was coming, he would certainly watch and would not allow his house to be broken into." For while the master of the house is unaware, the thief breaks into the house, because while the spirit sleeps from guarding itself, unforeseen death coming bursts into the dwelling of our flesh, and slays as if sleeping the one it found as master of the house, because when the spirit fails to foresee the coming losses, death snatches him unknowing to punishment. But he would resist the thief if he were watching, because being on guard against the coming of the judge who secretly seizes the soul, he would meet him by repenting, lest he perish impenitent.

(Hom. in Ev. xiii. 5.) Or, the thief breaks into the house through the neglect of the master of the house, when the spirit has slept upon its post of guard, and death has come in unawares into the dwelling house of our flesh, and finding the lord of the house sleeping, slays him; that is, the spirit, little providing for coming evils, is taken off unprepared, to punishment, by death. But if he had watched he would have been secure from the thief; that is, looking forward to the coming of the Judge, who takes our lives unawares, he would meet Him with penitence, and not perish impenitent.

To teach us that our ignorance of the date of his return (which his silence has kept hidden from everyone) is not without its usefulness, Christ warns us to keep all his commandments. We should also be occupied with constant prayer in order to guard against the coming of the thief. For the thief is the devil who seeks to invade our bodily homes with the darts of his thoughts and allurements in order to ruin us while we are sleepy and careless. It is good therefore that we be prepared. Our ignorance of the day of Christ's return should provoke us to be careful as we eagerly await his coming.

And by the instance of the master of the household, He teaches more plainly why He keeps secret the day of the consummation.

In this He rebukes such as have less care for their souls, than they have of guarding their money against an expected thief.

The master of the household is the understanding, the house is the soul, the thief is the Devil. The thief is also every contrary doctrine which enters the soul of the unwary by other than the natural entrance, breaking into the house, and pulling down the soul's natural fences, that is, the natural powers of understanding, it enters the breach, and spoils the soul. Sometimes one takes the thief in the act of breaking in, and seizing him, stabs him with a word, and slays him. And the thief comes not in the day-time, when the soul of the thoughtful man is illuminated with the Sun of righteousness, but in the night, that is, in the time of prevailing wickedness; in which, when one is plunged, it is possible, though he have not the power of the sun, that he may be illuminated by some rays from the Word, as from a lamp; continuing still in evil, yet having a better purpose, and watchfulness, that this his purpose should not be broken through. Or in time of temptation, or of any calamities, is the time when the thief is most found to come, seeking to break through the house of the soul.

But know this, that if the master of the house knew at what hour the thief would come, he would watch at that hour and would not suffer his house to be broken open. But because he does not know at what hour, he must watch all night. Who is this master of the house? The house is the soul. In it a man ought to rest; Wisdom 8:16: Entering into my house, i.e., into my conscience, I shall rest with her. The master of the house is the reason; Proverbs 20:8: The king who sits on the throne of judgment scatters all evil with his glance. Sometimes a thief breaks open his house. The thief is some persuasion of false doctrine, or some temptation. And he is called a thief, as is found in John 10:1: He who does not enter by the door into the sheepfold, he is a thief and a robber. The door properly speaking is natural knowledge, or the natural law. Therefore whoever enters through reason enters through the door; but whoever enters through the door of concupiscence, or anger, or the like, is a thief. Thieves are accustomed to come by night. In Obadiah 5: If thieves had come in to you, if robbers by night, how would you have held your peace? Hence if they come by day, they are not feared. So when a man is in the contemplation of divine things, then temptation does not come; but when he is relaxed, then it comes. Therefore the prophet says well, Psalm 70:9: When my strength shall fail, do not forsake me. Hence we must watch, because we do not know when the Lord will come, namely, for judgment. Or we can refer this to the day of death; 1 Thessalonians 5:3: For when they shall say, peace and security, then shall sudden destruction come upon them.

Our Lord willed that the final hour be unknown to us so that it might always be regarded with suspicion, so that since we cannot foresee it, we might prepare ourselves for it without ceasing. Therefore, my brothers, fix the eyes of your mind upon the condition of your mortality; prepare yourselves for the coming Judge through daily weeping and lamentation. And since certain death awaits all, do not think about the uncertain provision of temporal life. Let not the care of earthly things weigh you down. For however great the masses of gold and silver that surround the flesh, however precious the garments in which it is clothed, what is it other than flesh? Therefore do not consider what you have, but what you are. Do you wish to hear what you are? The prophet declares, saying: "Truly the people are grass." For if the people are not grass, where are those who celebrated with us the feast of blessed Felix's birthday a year ago, which we celebrate today? O how many and how great were the thoughts they had about provision for the present life, but when the moment of death crept upon them, they were suddenly found in those circumstances they had been unwilling to foresee, and they lost all the temporal things at once which, having been gathered together, they seemed to hold securely. If therefore the multitude of the human race that has passed flourished in the flesh through birth and withered to dust through death, it was evidently grass. Since therefore the hours flee with their moments, act, dearest brothers, so that they may be retained in the reward of good work. Hear what the wise Solomon says: "Whatever your hand is able to do, work at it earnestly, for there will be neither work, nor knowledge, nor reason, nor wisdom in the underworld, to which you are hastening." Since therefore we do not know the time of coming death, and after death we cannot work, it remains that before death we seize the time that has been granted. For thus, yes thus, death itself when it comes will be conquered, if before it comes it is always feared.

(Hom. in Ev. xiii. 5.) And the Lord would therefore have the last hour unknown, that it might always be in suspense, and that being unable to foresee it, we might never be unprepared for it.

And you also be ready, because at the hour that you think not, the Son of man shall come. Chrysostom says that men who are anxious about temporal things watch at night. And if they watch for temporal things, how much more must one watch for spiritual things; Apocalypse 3:3: If you shall not watch, I will come to you as a thief.

(ord.) For rare indeed is such faithful servant serving his Master for his Master's sake, feeding Christ's sheep not for lucre but for love of Christ, skilled to discern the abilities, the life, and the manner of those put under him, whom the Lord sets over, that is, who is called of God, and has not thrust himself in.

Though the Lord had given above a general exhortation to all in common to unwearied vigilance, yet He adds a special charge to the rulers of the people, that is, the Bishops, of watchfulness in looking for His coming. Such He calls a faithful servant, and wise master of the household, careful for the needs and interests of the people entrusted to Him.

Then, as He had fallen upon the mention of the judgment, He directs His discourse to the teachers next, speaking of punishment and honors; and having put first them that do right, He ends with them that continue in sin, making His discourse to close with that which is alarming.

Wherefore He first saith this, "Who then is the faithful and wise servant, whom his Lord shall set over His household to give them their meat in theirs due season? Blessed is that servant, whom his Lord when He cometh shall find so doing. Verily I say unto you, that He shall make him ruler over all His goods."

Tell me, is this too the language of one who is in ignorance? For if because He said, "neither doth the Son know," thou sayest He is ignorant of it; as He saith, "who then?" what wilt thou say? Wilt thou say He is ignorant of this too? Away with the thought. For not even one of them that are frantic would say this. And yet in the former case one might assign a cause; but here not even this. And what when He said, "Peter, lovest thou me?" asking it, knew He not so much as this? nor when He said, "Where have ye laid Him?"

And the Father too will be found to be saying such things. For He Himself likewise saith, "Adam, where art thou?" and, "The cry of Sodom and Gomorrah is waxed great before me. I will go down therefore, and see whether their doings be according to their cry which cometh unto me, and if not, I will know." And elsewhere He saith, "Whether they will hear, whether they will understand." And in the gospel too, "It may be they will reverence my Son:" all which are expressions of ignorance. But not in ignorance did He say these things, but as compassing objects such as became Him: in the case of Adam, that He might drive him to make an excuse for his sin: in that of the Sodomites, that He might teach us never to be positive, till we are present at the very deeds; in that of the prophet, that the prediction might not appear in the judgment of the foolish a kind of compulsion to disobedience; and in the parable in the gospel, that He might show that they ought to have done this, and to have reverenced the Son: but here, as well that they may not be curious, nor over busy again, as that He might indicate that this was a rare and precious thing. And see of what great ignorance this saying is indicative, if at least He know not even him that is set over. For He blesses him indeed, "For blessed," saith He, "is that servant;" but He saith not who this is. "For who is he," He saith, "whom His Lord shall set over?" and, "Blessed is he whom He shall find so doing."

But these things are spoken not of money only, but also of speech, and of power, and of gifts, and of every stewardship, wherewith each is entrusted. This parable would suit rulers in the state also, for every one is bound to make full use of what he hath for the common advantage. If it be wisdom thou hast, if power, if wealth, if what it may, let it not be for the hurt of thy fellow-servants, neither for thine own ruin. For this cause, therefore, He requires both things of him, wisdom, and fidelity: for sin arises from folly also. He calls him faithful then, because he hath purloined nothing, neither misspent his Lord's goods without aim or fruit; and wise, because he knew how to dispense the things given him, according as was fit. For indeed we have need of both things, as well not to purloin the goods of our Master, as also to dispense them as is fit. But if the one be wanting, the other halteth. For if he be faithful and steal not, yet were to waste and to spend upon that which concerned him not, great were the blame; and if he should know how to dispense it well, yet were to purloin, again there is no common charge against him.

And let us also that have money listen to these things. For not unto teachers only doth He discourse, but also unto the rich. For either sort were entrusted with riches; those that teach with the more necessary wealth, ye with what is inferior. When then at the time that the teachers are scattering abroad the greater, ye are not willing to show forth your liberality even in the less, or rather not liberality but honesty (for ye give the things of another), what excuse will you have? But now, before the punishment of them that do the contrary things, let us hear the honor of him that approveth himself. "For verily I say unto you, He will set him over all His goods."

What can be equal to this honor? what manner of speech will be able to set forth the dignity, the blessedness, when the King of Heaven, He that possesseth all things, is about to set a man over "all His goods?" Wherefore also He calleth him wise, because he knew, not to give up great things for small, but having been temperate here, hath attained to Heaven.

After this, as He ever doth, not by the honor only laid up for the good, but also by the punishment threatened against the wicked, doth He correct the hearers. Wherefore also He added, "But and if the evil servant say in his heart, my Lord delayeth His coming; and shall begin to smite his fellow servants, and shall eat and drink with the drunken: the Lord of that servant shall come in a day when he looketh not for Him, and in an hour that he is not aware of, and shall cut him asunder, and shall appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth."

But if any one should say, "Seest thou what a thought hath entered into his mind, because of the day's not being known, 'my Lord,' he saith, 'delayeth His coming?'" we should affirm, that it was not because the day is not known, but because the servant is evil. Else wherefore came not this thought into the heart of the faithful and wise servant. For what, even though the Lord tarry, O wretched man, surely thou lookest that He will come. Why then dost thou not take care?

Hence then we learn, that He doth not so much as tarry. For this judgment is not the Lord's, but that of the evil servant's mind, wherefore also he is blamed for this. For in proof that He doth not tarry, hear Paul saying, "The Lord is at hand, be careful for nothing;" and, "He that cometh will come, and will not tarry."

But do thou hear also what followeth, and learn how continually He reminds them of their ignorance of the day, showing that this is profitable to the servants, and fitted to waken and thoroughly to rouse them. For what though some gained nothing hereby? For neither by other things profitable for them were some profited, but nevertheless He ceaseth not to do His part.

What then is the purport of that which followeth? "For He shall come in a day when he looketh not for Him, and in an hour that he is not aware of;" and shall inflict upon him extreme punishment. Seest thou how even everywhere He puts this, the fact of their ignorance, indicating that it was profitable, and by this making them always earnest minded? For this is the point at which He labors, that we should be always on the watch; and since it is always in luxury that we are supine, but in afflictions we are braced up, therefore everywhere He saith this, that when there is relaxation, then come the terrors. And as further back He showed this by the example of Noah, even so here He saith it is, when that servant is drunken, when he is beating, and that his punishment shall be intolerable.

But let us not regard only the punishment appointed for him, but let us look to this other point too, lest we ourselves also be unawares to ourselves doing the same things. For to this servant are they like, who have money, and give not to the needy. For thou too art steward of thine own possessions, not less than he who dispenses the alms of the church. As then he has not a right to squander at random and at hazard the things given by you for the poor, since they were given for the maintenance of the poor; even so neither mayest thou squander thine own. For even though thou hast received an inheritance from thy father, and hast in this way all thou possessest: even thus all are God's. And then thou for thy part desirest that what thou hast given should be thus carefully dispensed, and thinkest thou not that God will require His own of us with greater strictness, or that He suffers them to be wasted at random? These things are not, they are not so. Because for this end, He left these things in thine hand, in order "to give them their meat in due season." But what meaneth, "in due season?" To the needy, to the hungry. For like as thou gavest to thy fellow-servant to dispense, even so doth the Lord will thee too to spend these things on what is needful. Therefore though He was able to take them away from thee, He left them, that thou mightest have opportunity to show forth virtue; that bringing us into need one of another, He might make our love for one another more fervent.

But thou, when thou hast received, so far from giving, dost even beat. And yet if not to give be blame, what excuse is there for beating? But this, it seems to me, He speaks, hinting at the insolent, and the covetous, and indicating the charge to be heavy, when they beat them, whom they were commanded to feed.

But He seemeth to be here hinting also at those that live in luxury, since for luxury too there is laid up a great punishment. "For He eateth and drinketh," it is said, "with the drunken," pointing at gluttony. For not for this purpose didst thou receive, that thou should spend it on luxury, but that thou shouldest lay it out on alms. What! are they thine own things which thou hast? With the goods of the poor hast thou been entrusted, though thou be possessed of them by honest labor, or though it be by inheritance from thy father. What, could not God have taken away these things from thee? But He doth not this, to give thee power to be liberal to the poor.

But mark thou, I pray thee, how throughout all the parables He punishes them that lay not out their money upon the needy. For neither had the virgins robbed other men's goods, but they had not given their own; neither had he that buried the one talent embezzled, but he had not doubled; neither are they that overlooked the hungry punished, because they seized the possessions of others, but because they did not lay out their own, like as also this servant.

Let us hearken, as many as please the belly, as many as lay out on costly banquets the riches that pertain not at all to us, but belong to the needy. For do not, because out of great love to man thou art commanded to give as of thine, therefore suppose these things to be indeed thine own. He lent them to thee, that thou mightest be able to approve thyself. Do not then suppose them to be thine, when giving Him His own. For neither, if thou hadst lent to any one, that he might go and be able to find means of gain, wouldest thou say the money was his. To thee then also hath God given, that thou mightest traffic for Heaven. Make not then the exceeding greatness of His love to man a cause of ingratitude.

Or, he that makes progress in the faith, though he is not yet perfect in it, is ordinarily called faithful, and he who has natural quickness of intellect is called prudent. And whoever observes will find many faithful, and zealous in their belief, but not at the same time prudent; for God hath chosen the foolish things of the world. (1 Cor. 1:27.) Others again he will see who are quick and prudent but of weak faith; for the union of faith and prudence in the same man is most rare. To give food in due season calls for prudence in a man; not to take away the food of the needy requires faithfulness. And this the literal sense obliges us to, that we be faithful in dispersing the revenues of the Church, that we devour not that which belongs to the widows, that we remember the poor, and that we do not take occasion from what is written, The Lord hath ordained, that they which preach the Gospel should live of the Gospel, (1 Cor. 9:14.) to seek more than plain food and necessary clothing, or to keep more for ourselves than we give to those who suffer want. And that we be prudent, to understand the cases of them that are in need, whence they come to be so, what has been the education and what are the necessities of each. It needs much prudence to distribute fairly the revenues of the Church. Also let the servant be faithful and prudent, that he lavish not the intellectual and spiritual food upon those whom he ought not, but dispense according as each has need; to one is more behoveful that word which shall edify his behaviour, and guide his practice, than that which sheds a ray of science; but to others who can pierce more deeply let him not fail to expound the deeper things, lest if he set before them common things only, he be despised by such as have naturally keener understandings, or have been sharpened by the discipline of worldly learning.

The lord is Christ, the household over which He appoints is the Church Catholic. It is hard then to find one man who is both faithful and wise, but not impossible; for He would not pronounce a blessing on a character that could never be, as when He adds, Blessed is that servant whom his lord when he cometh shall find so doing.

Nor yet does it imply the impossibility of attaining perfect virtue, but only the difficulty.

The Lord is doubtful who that wise and faithful servant will be "whom his lord hath made ruler over his household," to show that such a man is rare and hard to find. Two things are required of every steward: faith and wisdom. For if he is faithful and steals nothing, but lacks wisdom and foolishly squanders the household goods, he is of no use; and if he is wise but yet steals, likewise he is of no use. So whoever shall be found then to have been both faithful and wise will also obtain the things that are more excellent, that is, the kingdom of heaven. For the saints will be the inheritors of all of God's possessions. The faithful and wise servant is also every teacher who gives in due season food proper to each one who is taught by him. Such a one was Paul who at times gave milk to drink [to the young in faith] and at other times spoke wisdom [to the more mature], for he was a faithful servant, though before he had been a blasphemer; and he was also a wise servant understanding the thoughts of the enemy. So too everyone who receives anything from God, whether it be money, authority, or dominion, should administer these things faithfully and wisely, since he will give an account.

Who, do you think, is the faithful and wise servant whom his lord has set over his household? Here he specially admonishes prelates to watch. And first by enticing with rewards; secondly, by frightening with punishments. Regarding the first he does three things. First, he sets forth the suitability of a good prelate; secondly, his office; thirdly, his reward. The suitability is that he be faithful and wise. In every good work two things are necessary: that one's intention be directed to a due end, and that one take suitable means to that end; therefore in the office of prelacy these two things are necessary. First, that he fix his intention on a due end, which some fix on themselves, of whom it is said in Ezekiel 34:2: Woe to the shepherds who feed themselves; because those who fix their intention on the right end do not intend what is useful to themselves, but to the many, that they may be saved. And all this they rightly do for the glory of God. But he who seeks what is his own does not. Hence he must be faithful; 1 Corinthians 4:2: Now it is required among stewards that a man be found faithful. Likewise, he must be wise, because it is possible that someone seeks the glory of God but not according to knowledge. For it is the prelate's duty to correct vices. He could therefore rebuke in such a way as to lead others into sin. Therefore he must be wise. Above at 10:16: Be wise as serpents. And note that he calls him a servant, because there is a difference between a free man and a servant, since every action of a servant is referred to his lord, but not of a free man; so every action of a prelate ought to be referred to God. Thus Paul called himself a servant, when he said, 2 Corinthians 4:5: But ourselves your servants through Jesus. But why does he say, who, do you think, is the faithful and wise servant? Because the faithful are few; Philippians 2:21: For all seek the things that are their own, not the things of Jesus Christ; Proverbs 20:6: But who shall find a faithful man? And if the faithful are few, the wise are even fewer; therefore the Lord speaks thus, noting their fewness. Then he touches on their office, whom his lord has set over his household. And he does three things. First, he treats of his appointment over his office, when he says, whom his lord has set, not one who procured it for himself either by gifts or by entreaties; Hebrews 5:4: No man takes this honor to himself, but he who is called by God, as Aaron was. Then he touches on over what he is set, because over his household, namely, over his Church, not over temporal things, as the Apostle says, 2 Timothy 2:4: No man being a soldier to God entangles himself with secular business. Likewise, he must be wise enough to be vigilant about the Church, not about other things that are outside the Church; 1 Corinthians 5:12: For what have we to do with those who are outside? Likewise, he touches on the office of the prelate, that he may give them food in due season: food, namely, of teaching, of good example, and of temporal support. Therefore the Lord said to Peter three times: feed, feed, feed my sheep. Feed with the word, feed with example, feed with temporal support. This is mentioned last, but still in due season; Ecclesiastes 3:1: All things have their season. Likewise, John 16:12: I have yet many things to say to you, but you cannot bear them now. For if one wishes to speak words when it is not fitting, he wastes them.

That is, obedient to his Lord's command, by the seasonableness of his teaching dispensing the word of life to a household which is to be nourished for the food of eternity.

"Blessed is the servant whom the Lord will find so doing when he comes." A great promise is extended to the Lord's faithful and wise stewards. It is like the promise he made to those to whom he said, "Take authority over five cities" or "take authority over ten cities." For to be made the head "over all his possessions" is nothing other than to be made an "heir of God and coheir with Christ" and to reign with Christ. The Father has given him everything he himself possesses, as Christ said, "All authority in heaven and on earth has been given to me." The Son of the good Father who is given authority over all his Father's possessions also shares this honor and glory with his faithful and wise stewards, so they also might be with Christ above every creature and authority. This is what he meant when he said, "Truly I say to you, he will set him over all his possessions."

There follows the reward; and first he says what it is; secondly, in what it consists. What is the reward? Blessedness; hence he says, blessed, whether at death or at the end of the world, is that servant whom, when his lord shall come, he shall find so doing, namely, administering, as has been said. Psalm 118:1: Blessed are the undefiled in the way, who walk in the law of the Lord.

Although he urged everyone to exercise an indefatigable vigilance, Christ commanded the princes of the people, the bishops, to demonstrate a special attentiveness in expectation of his advent. The bishop is represented in this parable by the faithful and wise servant who was set over the household. He is fully equipped and enabled to care for the people entrusted to him. He needs to be attentive to his instructions and obedient to the commandments. When he speaks the truth and prudently applies doctrine, he will confirm the weak, heal the broken, convert sinners and feed his household with the Word of life—their eternal food. If he is found performing these tasks diligently, he will receive glory from the Lord as a faithful servant and effective steward. He will be set over all his possessions. In other words, he will be established in the midst of the glory of God. Nothing could possibly be better than this.

Or, shall set him over all his goods, that is, shall place him in the glory of God, because beyond this is nothing better.

That he may reign with Christ, to whom the Father has committed all that is His. And as the son of a good father set over all that is his, He shall communicate of His dignity and glory to His faithful and wise stewards, that they also may be above the whole creation.

Not that they only, but that they before others, shall be rewarded as well for their own lives as for their superintendence of the flock.

It should be observed, that as there is great difference of desert between good preachers and good hearers, so is there great difference between their rewards. The good hearers, if He finds them watching He will make to sit down to meat, as Luke speaks; but the good preachers He will set over all His goods.

And why are they blessed? Amen I say to you, he shall set him over all his goods. This is expounded in three ways. In one way, to show in what all blessedness consists. For blessedness consists in some good; but all goods are God's. Is blessedness then in some one of these? Blessedness is in that good which is above all goods; for no one is blessed except in that good which God is. Hence he shall set him over all his goods, i.e., he will be made blessed in him, namely, in God, who is above all things. In a second way, it can be expounded as said to show the preeminence that good prelates will have. In Luke 12:37 it says that he will make them sit down; but here it says that he shall set him over all his goods; because among all rewards the greatest is the reward of the good prelate; above at 5:19: He who shall do and teach, he shall be called great. Daniel 12:3: They who are learned shall shine as the brightness of the firmament, and they who instruct many to justice, as stars for all eternity. And this is over all his goods, i.e., over all the rewards of the saints. In a third way, it can be expounded through union with Christ; because just as in this world no one will attain to the state of perfection unless he follows the footsteps of Christ, so neither then, unless one is united to Christ; and they will have dominion over all things, inasmuch as their will is made conformed to the divine will; Luke 22:29: And I dispose to you, as my Father has disposed to me, a kingdom. And Apocalypse 2:28: He who shall overcome, I will give him the morning star.