Matthew § 105
16th Sunday
And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey.
καὶ ᾧ μὲν ἔδωκε πέντε τάλαντα, ᾧ δὲ δύο, ᾧ δὲ ἕν, ἑκάστῳ κατὰ τὴν ἰδίαν δύναμιν, καὶ ἀπεδήμησεν εὐθέως.
и҆ ѻ҆́вомꙋ ᲂу҆́бѡ дадѐ пѧ́ть тала̑нтъ, ѻ҆́вомꙋ же два̀, ѻ҆́вомꙋ же є҆ди́нъ, комꙋ́ждо проти́вꙋ си́лы є҆гѡ̀: и҆ ѿи́де а҆́бїе.
(ord.) And straightway took his journey, not changing his place, but leaving them to their own freewill and choice of action.
Catena Aurea by AquinasAnd to one indeed he entrusted five talents, to another two, and to another one. For there are five senses of the body, namely sight, hearing, taste, smell, and touch. By five talents, therefore, is expressed the gift of the five senses, that is, knowledge of external things. By two is designated understanding and action. By the term of one talent is designated understanding alone.
Forty Gospel Homilies, Homily 9(ubi sup.) Otherwise; The five talents denote the gift of the five senses, that is, the knowledge of things without; the two signify understanding and action, the one talent understanding only.
Catena Aurea by Aquinas(ubi sup.) This lesson from this Gospel warns us to consider whether those, who seem to have received more in this world than others, shall not be more severely judged by the Author of the world; the greater the gifts, the greater the reckoning for them. Therefore should every one be humble concerning his talents in proportion as he sees himself tied up with a greater responsibility.
Catena Aurea by AquinasBut see Him everywhere, not requiring it again immediately. For in the case of the vineyard, He let it out to husbandmen, and went into a far country; and here He committed to them the talents, and took His journey, that thou mightest learn His long-suffering. And to me He seems to say these things, to intimate the resurrection. But here it is no more a vineyard and husbandmen, but all servants. For not to rulers only, nor to Jews, but to all, doth He address His discourse.
Homily on the Gospel of Matthew 78And to one he gave five talents, but to another two, and to another one, to each according to his own capacity, and he departed. Immediately he who had received the five talents went away and worked with them and gained another five talents. Likewise also he who had received the two gained another two with them. But he who had received the one went away, dug in the earth, and hid his lord's money.
Therefore, if ever you see that, among those who have received from Christ the dispensation of the oracles of God, some indeed possess more and something more divine and more abundant, while others possess less and (so to speak) do not understand even half of the matters at hand in comparison with those who are much better, while still others possess even less — you will observe the differences among those who have received the oracles of God from Christ, since the capacity of those to whom five talents were given was one thing, and that of those to whom two were given was another, and that of those to whom one was given was another, and one did not have the measure of the other. And he who received the one talent received indeed a gift not to be despised; for even one talent of such a lord is a great thing. Yet there are three proper servants of him who went abroad as a man, just as there are also three kinds of those who bear fruit, of whom "some" indeed make "a hundred, some sixty, but some thirty". But there even he who made thirty is saved. Here, however, this discourse condemns him who had received the one talent and hid it in the earth. And I ask whether those who received five talents can be understood as the more perfect who received the more divine and loftier sense of Scripture; and those who received two rose indeed a little above the letter but were not able to ascend to that greatness; and the third ones, who received nothing above the letter which they received at first. Therefore there is, altogether, concerning the numbers in these things which we are discussing, a discourse worthy of such a Lord our Savior — I mean concerning the five and the two and the one.
But we, being of small stature and less able to unfold such things, judge that perhaps those who are able to lead all the perceptible senses of the Scriptures up to the more divine senses (which Solomon calls divine, and which Jeremiah calls the "senses of the heart", and which by Paul in the letter to the Hebrews are called "senses exercised for the discernment of good and also of evil") — these are they who, besides the five talents, gained another five, working with them and by teaching training themselves and raising themselves up to greater knowledge; for having conducted themselves in a saving manner and teaching diligently, they worked and gained another five; for no one easily receives an addition of any virtue other than of that which he has — for example, the wise man grows in wisdom, the faithful man in faith. Or thus: he acquired another five; since each one teaches to another that which he himself knows, and teaches another as much as he himself knows, no more. Therefore whatever anyone has in himself, this he acquires in another by teaching him, making him have what he himself also has. Therefore he who had the five is not said to have acquired more than the five which he had, and he who had the two, no more than the two which he had. But if we ought to speak also of the two talents, we shall speak of those as well: that they who did not remain in the letter, but seeking to ascend by their own understanding above it, yet not being able to arrive above the rank of the aforesaid two, these are they who, from him who knew their capacity, received two talents, having been taught bodily doctrine (for two seems to be the carnal number), and upon these they gained two, that is, a more bodily instruction and another a little loftier than it.
But there was a certain one of the servants gathering to himself a lesser capacity, on account of which the householder gave one talent as to one less able; and the servant, receiving it, having a certain earth, dug, and placed it in its depth, when he ought rather to have sent it up and put it upon the tables. But since three proper servants are reported to belong to that householder, I ask whether they can, after they believed and became his servants, as being capable of trading, afterward have received from the householder his money, so that one indeed both worked and gained, and another gained, but another, through fear not sufficiently faithful, buried and hid his lord's money. And it appears in his very defense, through the things which he says, that he indeed feared the lord (having the fear of God, just as another had "the zeal of God", "but not according to knowledge"), and out of fear hid his talent in the earth. Such are they who neither move nor examine the things that are said, nor give themselves over to the profiting of souls, but wish to keep hidden the things they have received and been entrusted with. If therefore you ever see anyone who has indeed acquired some capacity and has the capacity of speaking and of profiting souls to whatever degree, and hides this capacity (so that he only hands on the bare word which he was entrusted with and received as a deposit committed to him by his lord) and lives in obscurity, unknown to many even to those who have great sins, and does not bring himself forward in the good which he received from God — although he may have a certain religious manner of life not blameworthy to many — do not hesitate to say that such a one is he who received one talent and hid it in the earth.
But if, on account of that which is written, that such a one is sent "into the outer darkness", what is said displeases you — if on account of the fact that someone did not teach he is judged as one who did not use the capacity given to him for the profiting of souls — recall the apostolic saying which says: "for woe is me if I shall not have preached the Gospel".
For not on account of any other blameworthy conduct of his, but on account of this alone, if he shall not have preached the Gospel, does he confess that woe will be to him. For it manifestly appears that that man expected to hear: "wicked and slothful servant", and the rest, unless he had preached the Gospel, although the other things of his life had been upright. For these things and things like these ought especially to be held in mind by those who put "their hand", that is, their action, "to the plow" of teaching the doctrine of Christ, so that, knowing to whom woe is laid up (not on account of anything else except that they do not teach), they may not turn "back" after they have once put "their hand to the plow" that plows the souls of men, so that after this they may also receive the seeds of the word.
But this one who as a man about to go abroad called his servants and handed over to them his goods, "came after much time", after he had sent forth those fit for trading in the salvation of souls. And therefore perhaps it is not easily found that any one of those who were fit for such a work should quickly pass from this life; as is manifest from the fact that even the apostles grew old, of whom he says to Peter: "when you shall have grown old, you shall stretch out your hand", and the rest; and concerning Paul it is said to Philemon, "but now as Paul the aged", though he was a young man when Stephen was being stoned for the testimony of Christ and he himself was guarding the garments of those who were killing him. And this we have said on account of that which he says: after much time the lord of those servants came.
And observe in this place that the servants do not go to the lord, that they may be judged and receive things worthy of their deeds, but the lord comes to them,
when that which was said shall have been fulfilled: "since the time has come". And coming, he will set the account with them concerning all things whatsoever they have done, weighing the gains of good works and the losses of sins, so that, setting the account and diligently examining all things, he may deal with each one as is fitting. We ought therefore — as those who by sinning have incurred loss but by working good things gain — thus with all watchfulness to keep our hearts, so that when our lord shall have come and set the account with us, we may not be found to have incurred loss even for an idle word.
COMMENTARY ON MATTHEW 66Whenever you see of those who have received from Christ a dispensation of the oracles of God that some have more and some less; that some have not in comparison of the better sort half an understanding of things; that others have still less; you will perceive the difference of those who have all of them received from Christ oracles of God. They to whom five talents were given, and they to whom two, and they to whom one, have divers degrees of capacity, and one could not hold the measure of another; he who received but one having received no mean endowment, for one talent of such a master is a great thing. His proper servants are three, as there are three sorts of those that bear fruit. He that received five talents, is he that is able to raise all the meanings of the Scriptures to their more divine significations; he that has two is he that has been taught carnal doctrine, (for two seems to be a carnal number,) and to the less strong the Master of the household has given one talent.
Catena Aurea by AquinasConsequently the diversity of gifts is presented: and to one he gave five talents, and to another two, and to another one. He divides all of these into three, into the thirtyfold, sixtyfold, and hundredfold fruit; because every multitude is divided into the highest, the lowest, and the middle. These talents are the diverse gifts of graces: for just as a talent is called a weight of metal, so grace is a weight that inclines the soul itself; hence love is the weight of the soul. The Apostle in 1 Corinthians 12:4: there are diversities of graces. Hence these gifts are divided so that they are not given equally to all; Ephesians 4:7: to every one of us is given grace according to the measure of the giving of Christ. And this is what he says: to one he gave five talents, and to another two, and to another one. And what is the reason for this number? We can say that someone so superabounds that he has a double measure; and someone so much that it is beyond the double. Hence he who receives two stands to him who received one as a double proportion: but he who received five stands beyond the double proportion. Hence he means to say that the one who receives five receives according to an incomparable measure. We can also say that these gifts are the words of God, the words of wisdom: for frequently wisdom is compared to riches; Isaiah 33:6: the riches of salvation are wisdom. What does it mean when he says that to one he gave five talents, and to another two, and to another one? Origen says that he gave five talents to the one who refers everything said in Scripture to a spiritual understanding; hence it was said above: just as there are five bodily senses, so there are five spiritual ones. Thus the Lord gave to the apostles. In Luke 24:45 it is said that he opened their understanding, that they might understand the Scriptures. And in Daniel 1:17 it is said that God gave the boys understanding in all Scripture. But who are those who receive two? According to Origen, duality is the number of matter, hence every number is composed of the binary and unity; hence matter is attributed to the binary, form to unity. Hence those are said to receive two who receive less, because they do not know how to govern themselves in all things; but they have something in which they are skilled, because they are good builders, or the like. Hence according to Origen, he who receives one receives more than he who receives two. According to Gregory and Jerome it is the reverse, because by five talents the five senses are understood: hence that one receives five talents who receives grace from God concerning temporal things, around which the operation of the senses is exercised. By two talents, however, sense and intellect are understood. By one, only the intellect is designated. Hence the one who receives one receives the grace of understanding, not the grace of working. According to Hilary, that one receives five who finds Christ in the five books of Moses; but the one who receives two is he who venerates the grace of the new and old testament, who venerates in Christ the divine and human nature; but the one who receives one is the Jew, who glories in the legal precepts alone. Then the reason follows: to every one according to his proper ability. If this is referred to the fact that the talents are the words of God, the exposition is plain, because they ought to be given according to the greater capacity; John 16:12: I have yet many things to say to you, but you cannot bear them now. And the Apostle in 1 Corinthians 3:2: as unto little ones in Christ, I gave you milk to drink, not meat. Therefore to the more subtle he gave more subtle things. But if we refer it to the goods of graces, it should be known that some have said that he gave gratuitous goods according to natural goods. Hence according as a man has more natural goods, he also has more gratuitous ones: and this was true in the angels, but not in men. And what is the reason? Because in angels there is one spiritual nature; therefore they are moved totally to that to which they are moved, according to the totality of their power. Therefore their capacity equals their effort. But man is composed of two contrary natures, one of which is held back by the other from its body: hence no more is given to him than what a man with this natural good has of effort. Likewise there was another error, which held that the beginning of grace was from us. And against this Augustine objects through the word of the Apostle in 2 Corinthians 3:5, who says that we are not sufficient to think anything of ourselves, as of ourselves. But what is prior to thought? And if thought is not from us, then neither is action. Hence he who strives more has more grace; but that he strives more requires a higher cause; Lamentations 5:21: convert us to you, and we shall be converted. But if you ask why one has more grace than another, I say that there is a proximate cause and a first cause for this: the proximate cause is the greater effort of this one than of that one; the first cause is the divine election; Sirach 33:7: why does one day excel another, and one light another, and one year another year, and one sun another sun? By the knowledge of the Lord they were distinguished. And what is the reason for this? Observe that it is otherwise with a universal agent and a particular one. A particular agent presupposes something for itself, and accordingly operates in diverse ways, as an artisan gives one form to one matter and another to another. But if he could make the matter, it would be said that such a one made such matter in order to induce a form according to his will. Thus the Lord, since he is the creator of all, created this one so as to make him thus. Hence it is understood that the capacity of nature is to be understood together with effort. Then the departure of the giver is presented when he says and immediately he went on his journey. And this can be understood that he was going on his journey, because when he had said to the apostles: receive the Holy Spirit, John 20:22, and had said to Peter, John 21:17: feed my sheep, immediately he departed. Hence he was saying, John 13:33: little children, yet a little while I am with you, and immediately he ascended. Or it can be said that he departed, not by withdrawing, but because he left them to their own free will, since he does not compel them to use the gifts given.
Commentary on MatthewThen he that had received the five talents went and traded with the same, and made them other five talents.
πορευθεὶς δὲ ὁ τὰ πέντε τάλαντα λαβὼν εἰργάσατο ἐν αὐτοῖς καὶ ἐποίησεν ἄλλα πέντε τάλαντα.
Ше́дъ же прїе́мый пѧ́ть тала̑нтъ, дѣ́ла въ ни́хъ и҆ сотворѝ дрꙋгі̑ѧ пѧ́ть тала̑нтъ:
But he who had received five talents gained another five, because there are some who, although they do not know how to penetrate internal and mystical things, nevertheless for the sake of their intention toward the heavenly homeland teach right things to those they can from those very external things they have received; and while they guard themselves from the wantonness of the flesh and from the pursuit of earthly things and from the pleasure of visible things, they also restrain others from these by admonishing them. Moreover, it is rightly reported that another five or another two came as profit, because when preaching is expended on both sexes, the talents received are, as it were, doubled.
Forty Gospel Homilies, Homily 9(ubi sup.) There are also some who though they cannot pierce to things inward and mystical, yet for their measure of view of their heavenly country they teach rightly such things as they can, what they have gathered from things without, and while they keep themselves from wantonness of the flesh, and from ambition of earthly things, and from the delights of the things that are seen, they restrain others also from the same by their admonitions.
Catena Aurea by Aquinas(Verse 16) And he who had received the five talents went and worked with them, and gained five more talents. With the earthly senses, he doubled his knowledge of heavenly things: understanding the Creator through His creation, the incorporeal through the corporeal, the invisible through the visible, the temporal through the eternal.
Commentary on MatthewHe that had received five talents, that is, having received his bodily senses, he doubled his knowledge of heavenly things, from the creature understanding the Creator, from earthly unearthly, from temporal the eternal.
Catena Aurea by AquinasOr, They that have their senses exercised by healthy conversation, both raising themselves to higher knowledge and zealous in teaching others, these have gained other five; because no one can easily have increase of any virtues that are not his own, and without he teaches others what he himself knows, and no more.
Catena Aurea by AquinasImmediately he who had received the five talents went and traded with them. See the speed with which he acts, not in the least bit negligent, but immediately trading and doubling what he had received. For whether a man be gifted with speech, wealth, the authority of kingship, or any other power or skill, if he desires to benefit not only himself but others as well, he doubles what has been given to him. But he who buries the talent is he who cares only for his own benefit and not for that of others, and he is condemned. But if you should see an intelligent and skilled man misusing his intelligence in various pursuits, in deceitfulness, and in earthly affairs, you may say that such a man has buried his talent in the earth, that is, in earthly matters.
Commentary on MatthewAnd he that had received the five talents went, etc. Here the use of the gifts is presented, and this with regard to three servants. And first with regard to the first; secondly, with regard to the second; thirdly, with regard to the third. Hence he says and he that had received the five talents went. Here progress in virtue is indicated; Psalm 83:8: they shall go from virtue to virtue. And this is had in Genesis 26:13: he went on growing and increasing. For virtue progresses through the exercise of action; for unless it is exercised, it fails. And therefore he says he traded. Hence it is said in Proverbs 13:4: the soul of those that work shall be made fat. And he gained other five. And how? One progresses in two ways: in one way in himself, in another way in another. In himself, if he has understanding of the Scriptures, so as to advance; if charity, so as to benefit others. He has advanced in order to profit in another, so that what he has received he communicates; 1 Peter 4:10: as every man has received grace, ministering the same one to another. Hence if you communicate what you receive, you gain as many more. Hence he says that he gained other five; because it is scarcely possible that anyone confers on another what he himself does not have. 1 Corinthians 11:23: for I have received of the Lord that which also I delivered unto you. Moreover, in that which he has, in that he profits. The Apostle says: his grace in me has not been void. According to Hilary, that one gains five who profits in the five books of Moses, so as to gain Christ.
Commentary on MatthewAnd likewise he that had received two, he also gained other two.
ὡσαύτως καὶ ὁ τὰ δύο ἐκέρδησε καὶ αὐτὸς ἄλλα δύο.
та́кожде и҆ и҆́же два̀, приѡбрѣ́те и҆ то́й дрꙋга̑ѧ два̀:
And there are some who, as if enriched with two talents, receive understanding and action, understand subtle things about internal matters, work wonders in external things; and when by both understanding and working they preach to others, they bring back, as it were, a doubled profit from their business. Moreover, it is rightly reported that another five or another two came as profit, because when preaching is expended on both sexes, the talents received are, as it were, doubled.
Forty Gospel Homilies, Homily 9(ubi sup.) Again, there are some who by their understanding and their actions preach to others, and thence gain as it were a twofold profit in such merchandize. This their preaching bestowed upon both sexes is thus a talent doubled.
Catena Aurea by Aquinas(Verse 17) Likewise, the one who received two, gained two more. And this person, according to their abilities, doubled whatever they had learned in the Law in the Gospel: whether knowledge and works of the present life or understanding the types of future blessedness.
Commentary on MatthewOr, gained other two, that is, carnal instruction, and another yet a little higher.
Catena Aurea by AquinasIn like manner he that had received the two, namely, he who profits in understanding and in action, gained other two, i.e., a reward for each. Or two, because he profits by preaching not only to men but also to women, according to Gregory. According to Origen, what he had received according to the measure of natural endowments he referred to the understanding.
Commentary on MatthewBut he that had received one went and digged in the earth, and hid his lord's money.
ὁ δὲ τὸ ἓν λαβὼν ἀπελθὼν ὤρυξεν ἐν τῇ γῇ καὶ ἀπέκρυψε τὸ ἀργύριον τοῦ κυρίου αὐτοῦ.
прїе́мый же є҆ди́нъ, ше́дъ вкопа̀ (є҆го̀) въ зе́млю и҆ скры̀ сребро̀ господи́на своегѡ̀.
But he who had received one talent went away, dug in the earth, and hid his lord's money. To hide the talent in the earth is to involve the received ability in earthly activities, not to seek spiritual profit, never to lift the heart from earthly thoughts. For there are some who have received the gift of understanding, but nevertheless think only of the things of the flesh. Of whom it is said through the prophet: They are wise to do evil, but they do not know how to do good.
Forty Gospel Homilies, Homily 9(ubi sup.) To hide one's talent in the earth is to devote the ability we have received to worldly business.
Catena Aurea by AquinasOr, This servant who has received one talent and hid it in the earth is the people that continue in the Law, who through jealousy of the salvation of the Gentiles hide the talent they have received in the earth. For to hide a talent in the earth is to hide the glory of the new preaching through offence at the Passion of His Body. His coming to reckon with them is the assize of the day of judgment.
Catena Aurea by Aquinas(Verse 18.) But the one who had received one went away and dug in the ground and hid his master's money. The wicked servant, through earthly works and worldly pleasure, neglected and defiled God's commandments: although it is written by another evangelist that he bound it in a burial cloth (Luke 19), meaning that he weakened the teaching of the master of the house by living softly and delicately.
Commentary on MatthewOr otherwise; When you see one who has the power of teaching, and of benefitting souls, hiding this power, though he may have a certain religiousness of life, doubt not of such an one that he has received one talent and hides it in the earth.
Catena Aurea by AquinasBut he that had received the one, going, dug into the earth, etc. But what does it mean to dig into the earth? It is expounded in three ways according to Gregory. That one hides his treasure who hides the gift received in sins of the flesh, or in temporal things: hence he who can profit in temporal things and turns himself to earthly things hides the money of his lord in the earth. Concerning such it is said in Psalm 16:11: they have set their eyes bowing down to the earth. According to Origen, someone has the gift of understanding and yet wishes to live religiously and for himself alone, when he could profit many; this one hides it in the earth; Tobit 12:7: it is honorable to reveal and confess the works of God. For such money is meant to be multiplied, not hidden. Hilary says: who are those who receive one? The Jews, who receive the bare letter. These hide the money in the earth, i.e., in the flesh of Christ, who because of the flesh cannot believe him to be God. Hence the Apostle in 1 Corinthians 1:23: but we preach Christ Jesus, unto the Jews indeed a stumbling block, and unto the Gentiles foolishness.
Commentary on MatthewAfter a long time the lord of those servants cometh, and reckoneth with them.
μετὰ δὲ χρόνον πολὺν ἔρχεται ὁ κύριος τῶν δούλων ἐκείνων καὶ συναίρει μετ᾿ αὐτῶν λόγον.
По мно́зѣ же вре́мени прїи́де господи́нъ ра̑бъ тѣ́хъ и҆ стѧза́сѧ съ ни́ми ѡ҆ словесѝ.
But the Lord who conferred the talents returns to settle accounts, because he who now piously grants spiritual gifts strictly examines merits in judgment, considers what each one received, and weighs what profit one brings back from what was received.
Forty Gospel Homilies, Homily 9(Verse 19, 20.) After a long time, the master of those servants came and settled accounts with them. And he who had received the five talents came forward, bringing five more talents, saying, 'Master, you delivered to me five talents; here, I have made five talents more.' It is a great time between the ascension of the Savior and his second coming. But if the apostles are going to give an account and be judged with fear, what should we do?
Commentary on MatthewAfter a long time, because there is a long interval between the Saviour's ascension and His second coming.
Catena Aurea by AquinasAnd note here that the servants do not come to the Lord to be judged, but the Lord shall come to them when the time shall be accomplished. After a long time, that is, when He has sent forth such as are fitted to bring about the salvation of souls, and perhaps for this reason it is not easy to find one who is quite fit to pass forthwith out of this life, as is manifest from this, that even the Apostles lived to old age; for example, it was said to Peter, When thou shalt be old, thou shall stretch forth thy hand; (John 21:18.) and Paul says to Philemon, Now as Paul the aged.
Catena Aurea by AquinasBut after a long time he who bestowed the silver talent returns. The silver talent may be in the form of a silver tongue, the gift of eloquence, for the eloquence of God is as silver that is tried by fire. Or, the silver talent may be any gift that makes one brilliant and glorious. He comes and demands a reckoning from those who received.
Commentary on MatthewAnd after a long time the lord of those servants came. Here the judgment is treated. And first the reason for the coming of the judge is presented; secondly, the judgment, at and he reckoned with them. It should be noted that we must render an account to God of our works and gifts; above at 12:36: of every word that men shall speak, they must render an account. And above at 18:23: the kingdom of heaven is likened to a man who would take an account of his servants. And first it is presented in particular: and he reckoned with them, because everyone is bound to render an account, first at his death, secondly on the day of judgment, when we must all stand before the judgment seat of Christ. When therefore he says and after a long time the lord came, it can be referred to either. For if to the day of judgment, it is given to be understood that the interval between the coming of Christ and the day of judgment is long; against what some believed in the time of the Apostle; hence 2 Thessalonians 2:2: be not terrified as if the day of the Lord were at hand. But if to the day of death, Origen says: consider that scarcely anyone has been useful in the Church who lived only a short time. And he proves this from Peter, to whom the Lord said, John 21:18: when you are old, you shall stretch forth your hands, and another shall bind you. Likewise from Paul, who was young at his conversion and afterwards became old; hence in Philemon v. 9: as Paul an old man, etc. Hence when it says and after a long time, it is given to be understood that the Lord gives a long space for doing well: and from this is understood what is said in Proverbs 3:2: length of days and years of life and peace shall they add to you.
Commentary on MatthewAnd so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: behold, I have gained beside them five talents more.
καὶ προσελθὼν ὁ τὰ πέντε τάλαντα λαβὼν προσήνεγκεν ἄλλα πέντε τάλαντα λέγων· κύριε, πέντε τάλαντά μοι παρέδωκας· ἴδε ἄλλα πέντε τάλαντα ἐκέρδησα ἐπ᾿ αὐτοῖς.
И҆ пристꙋ́пль пѧ́ть тала̑нтъ прїе́мый, принесѐ дрꙋгі̑ѧ пѧ́ть тала̑нтъ, глаго́лѧ: го́споди, пѧ́ть тала̑нтъ мѝ є҆сѝ пре́далъ: сѐ, дрꙋгі̑ѧ пѧ́ть тала̑нтъ приѡбрѣто́хъ и҆́ми.
Or, That servant who received five talents is the people of believers under the Law, who beginning with that, doubled their merit by the right obedience of an evangelic faith.
Catena Aurea by AquinasAnd they who bring a return unto Him confess frankly, both what is their own, and what their Master's. And the one saith, Lord, "Thou gavest me five talents;" and the other saith, "two," indicating that from Him they received the source of their gain, and they are very thankful, and reckon all to Him.
What then saith the Master? "Well done, thou good" (for this is goodness to look to one's neighbor) "and faithful servant; thou wast faithful over few things, I will set thee over many things: enter thou into the joy of thy Lord," meaning by this expression all blessedness.
Homily on the Gospel of Matthew 78And the one who had received the five talents came forward and presented another five talents, saying: Lord, you gave me five talents; behold, I have gained another five besides. His lord said to him: Well done, good and faithful servant. Because you have been faithful over a few things, I will set you over many things; enter into the joy of your lord. And the one also who had received the two talents came forward and said: Lord, you gave me two talents; behold, I have gained another two. His lord said to him: Well done, good and faithful servant: because you have been faithful over a few things, I will set you over many things; enter into the joy of your lord.
Thus the first came forward as one who had confidence in that he had labored and gained; for that very confidence made him bold, so that he was the first to come to the lord and to make his speech boldly, saying: Lord, you gave me five talents; behold, I have gained another five talents upon them. To him the lord spoke a word desirable to all of us, when our Lord shall have settled the account also with us, saying: Well done, good and faithful servant, the opposite of that word which he said to the third: wicked and slothful servant. Who would not wish, receiving exhortation from this scripture, that he might hear from his lord: faithful, which I judge to be like that which was said of Abraham, that "Abraham believed God, and it was reckoned to him unto righteousness". So also for him who heard from his lord: faithful servant, without doubt his faith was reckoned to him unto righteousness, just as the faith of that very man was reckoned unto righteousness, who was faithful in a little (and all the things of this life are little), so that the whole mystery of the resurrection might be entrusted to him, and the administration of the goods on high.
But let us also see whither this good and faithful servant enters, who was faithful in the little of this life. Enter, he says, into the joy of your lord. For all things there are delightful and all things joys, when those who weep here shall laugh there, and those who mourn in praiseworthy fashion shall receive worthy consolation. But as to what he says (whether in the case of the one who had received five talents, or of this one who had received two): coming forward, understand for me the approach and passage from this world to that one, and see that the lord uttered to the second no other word than the one he uttered to the former, saying: Well done, good and faithful servant, you have been faithful over the little, I will set you over the great. And I ask, since the same things were said to both. Perhaps even the one who had the lesser virtue and exercised the whole of it, as much as he had, according to what was fitting, is to have nothing less with God than the one who was in greater virtue, so that in them may be fulfilled what was said: "He who had much did not abound, and he who had little did not lack". Something of this kind is shown also concerning the commandment of love toward God and toward the neighbor, when it says thus: "You shall love the Lord your God with your whole heart and with your whole soul and with your whole strength". For without doubt, when anyone shall have loved God "with his whole heart" "and with his whole soul" "and with his whole strength", he has such a reward of love as the one who had a greater heart, or who has a more eminent soul, or who received greater strength. For this alone is sought, that whatever a man may have from God, he should use the whole of it for the glory of God.
COMMENTARY ON MATTHEW 67He who had received five talents comes first with boldness before his Lord.
Catena Aurea by AquinasBoth of those who had worked and traded with the talents given to them are praised equally by the master, each one hearing, "Well done, thou good and faithful servant." "Good" we understand here to mean "loving all mankind" and "without spite," he who imparts his own goodness to his neighbors. Those who have shown themselves to be faithful over a few things are made rulers over many things. But even if we are deemed worthy of gifts in this life, that is nothing in comparison to the good things that are to come. "The joy of the Lord" is the unending gladness which God has, rejoicing in His works, as David says (Ps. 103:31). With such a joy do the saints also rejoice in their works, just as the sinners grieve over their own deeds and regret them. The saints have the Lord as their wealth and they rejoice in Him. See that he who received the five talents and he who received two were deemed worthy of the same good things. Though a man may have received but a few things, if he is a good steward even of his small gift, he will enjoy the same honor as he who was deemed worthy of, and accomplished, great things. For each one, according to what he has received, is seen to be perfect to the degree that he accomplishes what he has been given to do.
Commentary on MatthewAnd he that had received the five talents came and brought other five, etc. Here three servants are treated. And first the first; secondly, the second; thirdly, the third. Regarding the first he does two things. First, the account rendered is presented; secondly, the due reward, at his lord said to him, etc. On the part of this servant, first his confidence, faithfulness, humility, and diligence or solicitude are presented. His confidence is touched on, because he did not wait for the lord to summon him but presented himself; hence he says coming. Paul had this confidence through the blood of Christ; Hebrews 10:19: having confidence in the entering into the holies by the blood of Christ; 2 Corinthians 3:12: having such hope, we use much confidence. Likewise his faithfulness is noted, because he also brought other five. He would indeed be unfaithful who would attribute to himself something of his lord's goods: hence this one offered everything to the lord. If therefore you have done some good, if you have converted someone, and you attribute it to yourself and not to God, you are not faithful; 1 Chronicles 29:14: all things are yours, and the things that we have received of your hand, we have given to you. Likewise his humility in confessing the gift is noted, because he acknowledged that he had received it from him; 1 Corinthians 4:7: what have you that you have not received? Hence this one confesses the gift, saying: Lord, you delivered to me five talents, etc. Likewise his diligence or solicitude is touched on: behold I have gained other five over and above. Hence he rightly said with the Apostle: his grace in me has not been void.
Commentary on MatthewHis lord said unto him, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.
ἔφη αὐτῷ ὁ κύριος αὐτοῦ· εὖ, δοῦλε ἀγαθὲ καὶ πιστέ· ἐπὶ ὀλίγα ἦς πιστός, ἐπὶ πολλῶν σε καταστήσω· εἴσελθε εἰς τὴν χαρὰν τοῦ κυρίου σου.
Рече́ же є҆мꙋ̀ госпо́дь є҆гѡ̀: до́брѣ, ра́бе благі́й и҆ вѣ́рный: ѡ҆ ма́лѣ бы́лъ є҆сѝ вѣ́ренъ, над̾ мно́гими тѧ̀ поста́влю: вни́ди въ ра́дость го́спода твоегѡ̀.
(de Trin. i. 8.) This will be our perfect joy, than which is none greater, to have fruition of that Divine Trinity in whose image we were made.
Catena Aurea by AquinasIf honor and riches: God shall set His good and faithful servants over many things, indeed sons of God and gods they shall be called and shall be, and where His Son shall be, there shall they be also, heirs indeed of God, and co-heirs with Christ. If true security: surely they shall be as certain that these things, or rather this good, shall never and in no way be lacking to them, as they shall be certain that they shall not lose it of their own accord, nor that God who loves them shall take it from His lovers against their will, nor that anything more powerful than God shall separate God and them against their will.
I pray, O God, that I may know you, love you, that I may rejoice in you: and if I cannot do so fully in this life, may I at least advance from day to day, until that fullness shall come. Meanwhile let my mind meditate upon this, let my tongue speak of it, let my heart love it, let my mouth discourse upon it, let my soul hunger for it, let my flesh thirst for it, let my whole substance desire it, until I enter into the joy of my Lord, who is the triune and one God blessed for ever and ever. Amen.
Breviloquium, Part 7I do _not_ think that the life of Heaven bears any analogy to play or dance in respect of frivolity. I do think that while we are in this "valley of tears", cursed with labour, hemmed round with necessities, tripped up with frustrations, doomed to perpetual plannings, puzzlings, and anxieties, certain qualities that must belong to the celestial condition have no chance to get through, can project no image of themselves, except in activities which, for us here and now, are frivolous. For surely we must suppose the life of the blessed to be an end in itself, indeed The End: to be utterly spontaneous; to be the complete reconciliation of boundless freedom with order—with the most delicately adjusted, supple, intricate, and beautiful order? How can you find any image of this in the "serious" activities either of our natural or of our (present) spiritual life?—either in our precarious and heart-broken affections or in the Way which is always, in some degree, a _via crucis_? No, Malcolm. It is only in our "hours-off", only in our moments of permitted festivity, that we find an analogy. Dance and game _are_ frivolous, unimportant down here; for "down here" is not their natural place. Here, they are a moment's rest from the life we were placed here to live. But in this world everything is upside down. That which, if it could be prolonged here, would be a truancy, is likest that which in a better country is the End of ends. Joy is the serious business of Heaven.
Letters to Malcolm: Chiefly on Prayer, Letter 17When I began to look into this matter I was shocked to find such different Christians as Milton, Johnson and Thomas Aquinas taking heavenly glory quite frankly in the sense of fame or good report. But not fame conferred by our fellow creatures—fame with God, approval or (I might say) "appreciation" by God. And then, when I had thought it over, I saw that this view was scriptural; nothing can eliminate from the parable the divine _accolade_, "Well done, thou good and faithful servant." With that, a good deal of what I had been thinking all my life fell down like a house of cards. I suddenly remembered that no one can enter heaven except as a child; and nothing is so obvious in a child—not in a conceited child, but in a good child—as its great and undisguised pleasure in being praised. Apparently what I had mistaken for humility had, all these years, prevented me from understanding what is in fact the humblest, the most childlike, the most creaturely of pleasures—nay, the specific pleasure of the inferior: the pleasure of a beast before men, a child before its father, a pupil before his teacher, a creature before its Creator. And that is enough to raise our thoughts to what may happen when the redeemed soul, beyond all hope and nearly beyond belief, learns at last that she has pleased Him whom she was created to please. To please God . . . to be a real ingredient in the divine happiness . . . to be loved by God, not merely pitied, but delighted in as an artist delights in his work or a father in a son—it seems impossible, a weight or burden of glory which our thoughts can hardly sustain. But so it is.
The Weight of GloryPleasure in being praised is not Pride. The child who is patted on the back for doing a lesson well, the woman whose beauty is praised by her lover, the saved soul to whom Christ says "Well done," are pleased and ought to be. For here the pleasure lies not in what you are but in the fact that you have pleased someone you wanted (and rightly wanted) to please. The trouble begins when you pass from thinking, "I have pleased him; all is well," to thinking, "What a fine person I must be to have done it." The more you delight in yourself and the less you delight in the praise, the worse you are becoming. When you delight wholly in yourself and do not care about the praise at all, you have reached the bottom.
Mere Christianity, The Great Sin(non occ.) Faithful, because he appropriated to himself none of those things which were his lord's.
Catena Aurea by AquinasThe servant who returned the doubled talents is praised by the master and led to eternal reward, when it is said to him by the Lord's voice: "Well done, good and faithful servant; because you have been faithful over a few things, I will set you over many things; enter into the joy of your lord." For all the goods of the present life are few things, however many they may seem, in comparison with the eternal reward. But then the faithful servant is set over many things when, having overcome all the trouble of corruption, he is glorified in that heavenly seat with eternal joys. Then he is perfectly admitted into the joy of his lord, when, taken up into that eternal homeland and mingled with the company of angels, he so rejoices inwardly at the gift that there is no longer anything to grieve him outwardly from corruption.
Forty Gospel Homilies, Homily 9(Hom. in Ev. ix. 2.) And bringing his talents doubled, he is commended by his Lord, and is sent into eternal happiness.
Catena Aurea by Aquinas(ubi sup.) The faithful servant is set over many things, when having overcome the afflictions of corruption, he joys with eternal joy in that heavenly seat. He is then fully admitted to the joy of his Lord, when taken in to that abiding country, and numbered among the companies of Angels, he has such inward joy for this gift, that there is no room for outward sorrow at his corruption.
Catena Aurea by Aquinas(Verse 21-23) His master said to him: Well done, good and faithful servant; you have been faithful over a little, I will set you over much; enter into the joy of your master. And he also who had the two talents came forward, saying, 'Master, you delivered to me two talents; here, I have made two talents more.' His master said to him, 'Well done, good and faithful servant; you have been faithful over a little, I will set you over much; enter into the joy of your master.' I keep reminding both those who had made five talents and those who had made ten, and likewise the same speech flatters the master of the household who had made four from two. And it should be noted that all the things we have at present, though they may seem great and numerous, are small and few in comparison to what is to come. 'Enter into the joy of your master,' he says, 'and receive what neither eye has seen nor ear heard nor has it entered the heart of man.' (I Cor. II) But what greater gift can be given to a faithful servant than to be with the Lord and see the joy of his Master?
Commentary on MatthewHe says, Thou wast faithful in a few things, because all that we have at present though they seem great and many, yet in comparison of the things to come are little and few.
What greater thing can be given to a faithful servant than to be with his Lord, and to see his Lord's joy?
The servant who of five talents had made ten, and he who of two had made four, are received with equal favour by the Master of the household, who looks not to the largeness of their profit, but to the disposition of their will.
Catena Aurea by AquinasThat He says of both these servants that they came, we must understand of their passing out of this world to Him. And observe that the same was said to them both; he that had less capacity, but that which he had, he exercised after such manner as he ought, shall have no whit less with God than he who has a greater capacity; for all that is required is that whatever a man has from God, he should use it all to the glory of God.
Catena Aurea by AquinasWell done is an interjection of joy; the Lord showing us therein the joy with which He invites the servant who labours well to eternal bliss; of which the Prophet speaks, In thy presence is fulness of joy.
Catena Aurea by AquinasThere follows the due reward: and in it he does four things. Because first a congratulation is presented; secondly, a commendation of merits; thirdly, the equality of judgment; fourthly, the greatness of the reward. The congratulation is touched on when he says his lord said to him: well done, good and faithful servant, etc. Hence it is said in Isaiah 62:5: behold the bridegroom shall rejoice over the bride, and your Lord shall rejoice over you. Hence with an exulting spirit he receives him, when he says well done. Well done is an expression of exultation. There follows the commendation. And first he commends him for humility, when he says servant, because he recognized himself to be his servant; Luke 17:10: when you have done all things well, say: we are unprofitable servants. Likewise he commends him for goodness by the fact that he says good; because properly the good is diffusive of itself; hence the good one multiplied goodness. Likewise for faithfulness, because he did not retain for himself but offered to his lord; hence it is said and faithful; 1 Corinthians 4:2: here now it is required among the dispensers that a man be found faithful. And above at 24:45: who, think you, is a faithful and wise servant? Hence he approves him, saying faithful. For not he that commends himself is approved, but he whom God commends, 2 Corinthians 10:18. Then he presents the equality, to show the equity of the judgment, saying: because you have been faithful over a few things, I will place you over many things. These few things are all the things that are in this life, because they are as nothing in comparison to heavenly things. Hence he means to say: because you have been faithful in regard to goods which belong to the present life, I will place you over many things, i.e., I will give you spiritual things which are above all these goods; Luke 16:10: he that is faithful in that which is least is faithful also in that which is greater. There follows the greatness of the reward: enter into the joy of your lord. For joy is the reward; John 16:22: I will see you, and your heart shall rejoice. And someone might say: is not the vision the reward, or some other good? I say that if some other thing is called the reward, nevertheless joy is the final reward. Just as I could say that the end of heavy things is the lower place; likewise to rest in that place, and that is more principal. Thus joy is nothing other than the repose of the soul in the good attained; hence by reason of its finality, joy is called the reward. And why does he say enter into joy, not "receive"? It must be said that there is a twofold joy: of exterior goods and of interior goods. He who rejoices in exterior goods does not enter into joy, but joy enters into him; but he who rejoices in spiritual goods enters into joy. Song of Songs 1:5: the king brought me into his storerooms. Or otherwise: that which is in something is contained by it, and the container is greater. When therefore joy is about something which is less than your heart, then joy enters into your heart. But God is greater than the heart; therefore he who rejoices in God enters into joy. Likewise he enters into the joy of the lord, i.e., concerning the lord, because the lord is truth. Hence beatitude is nothing other than joy in the truth. Or thus: enter into the joy of your lord, i.e., rejoice in that in which he rejoices, and concerning which your lord rejoices, namely, in the enjoyment of himself. Then therefore a man rejoices as lord when he enjoys as lord; hence the Lord says to the apostles: I have appointed you that you may eat and drink at my table in my kingdom, i.e., that you may be blessed in that in which I am blessed.
Commentary on MatthewHe also that had received two talents came and said, Lord, thou deliveredst unto me two talents: behold, I have gained two other talents beside them.
προσελθὼν δὲ καὶ ὁ τὰ δύο τάλαντα λαβὼν εἶπε· κύριε, δύο τάλαντά μοι παρέδωκας· ἴδε ἄλλα δύο τάλαντα ἐκέρδησα ἐπ᾿ αὐτοῖς.
Пристꙋ́пль же и҆ и҆́же два̀ тала̑нта прїе́мый, речѐ: го́споди, два̀ тала̑нта мѝ є҆сѝ пре́далъ: сѐ, дрꙋга̑ѧ два̀ тала̑нта приѡбрѣто́хъ и҆́ма.
Or, the servant to whom two talents were committed is the people of the Gentiles justified by the faith and confession of the Son and of the Father, confessing our Lord Jesus Christ, to be both God and Man, both Spirit and Flesh. These are the two talents committed to this servant. But as the Jewish people doubled by its belief in the Gospel every Sacrament which it had learned in the Law, (i. e. its five talents,) so this people by its use of its two talents merited understanding and working.
Catena Aurea by AquinasAnd he also that had received the two talents came: above the judgment with regard to the first servant, who had received five talents, was treated; here the judgment with regard to the second servant, who had received two talents, is treated. As to the letter it differs in nothing from the first, nor is there anything to be said beyond what was said of the first; and therefore it is not necessary to repeat, because this one also received the same commendation and the same reward as the one who had received five talents.
Commentary on MatthewHis lord said unto him, Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.
ἔφη αὐτῷ ὁ κύριος αὐτοῦ· εὖ, δοῦλε ἀγαθὲ καὶ πιστέ· ἐπὶ ὀλίγα ἦς πιστός, ἐπὶ πολλῶν σε καταστήσω· εἴσελθε εἰς τὴν χαρὰν τοῦ κυρίου σου.
Рече́ (же) є҆мꙋ̀ госпо́дь є҆гѡ̀: до́брѣ, ра́бе благі́й и҆ вѣ́рный: ѡ҆ ма́лѣ (мѝ) бы́лъ є҆сѝ вѣ́ренъ, над̾ мно́гими тѧ̀ поста́влю: вни́ди въ ра́дость го́спода твоегѡ̀.
Well done is an interjection of joy; the Lord showing us therein the joy with which He invites the servant who labours well to eternal bliss; of which the Prophet speaks, In thy presence is fulness of joy.
Catena Aurea by AquinasIn this it is given to be understood, according to Origen, that he who receives a small gift from God and uses it well according to his ability receives and merits as much as he who receives a great one. For this alone the Lord requires of every man, that he serve him with his whole heart, as is had in Deuteronomy 6:5. But this can raise a difficulty. Suppose that someone has a great measure of goods, and another a small one; if this one works according to the little charity he has received, then he will merit as much as the one who received more: which seems impossible, because then he who has less charity would merit as much or more than he who has more. And therefore a distinction must be made, because there are certain goods that perfect and elicit the act of the will and incline it; and others that do not. The gift that inclines the will and elicits the act is charity. Therefore it cannot be that he who has more charity does not strive with greater effort and act better. But there are other gifts which one can use according to greater or lesser charity, as knowledge and the like: in such things, he who uses them with greater effort merits more as to the reward; hence it is said in Luke 21:3-4 that the poor widow put more into the treasury than those who put in more, because she used what she had according to her whole ability.
Commentary on MatthewThen he which had received the one talent came and said, Lord, I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strawed:
προσελθὼν δὲ καὶ ὁ τὸ ἓν τάλαντον εἰληφὼς εἶπε· κύριε· ἔγνων σε ὅτι σκληρὸς εἶ ἄνθρωπος, θερίζων ὅπου οὐκ ἔσπειρας καὶ συνάγων ὅθεν οὐ διεσκόρπισας·
Пристꙋ́пль же и҆ прїе́мый є҆ди́нъ тала́нтъ, речѐ: го́споди, вѣ́дѧхъ тѧ̀, ꙗ҆́кѡ же́стокъ є҆сѝ человѣ́къ, жне́ши, и҆дѣ́же не сѣ́ѧлъ є҆сѝ, и҆ собира́еши и҆дѣ́же не расточи́лъ є҆сѝ:
I believe that the most lawless and inordinate loves are less contrary to God's will than a self-invited and self-protective lovelessness. It is like hiding the talent in a napkin and for much the same reason. "I knew thee that thou wert a hard man." Christ did not teach and suffer that we might become, even in the natural loves, more careful of our own happiness.
The Four Loves, Chapter 6: CharityThe servant, however, who refused to work with his talent, returns to his master with words of excuse, saying: "Lord, I know that you are a hard man, reaping where you did not sow, and gathering where you did not scatter; and being afraid, I went away and hid your talent in the ground; behold, you have what is yours." It should be noted that the useless servant calls his master hard, yet pretends not to serve him for gain, and says he was afraid to spend the talent for profit, when he should have feared only this: that he might return it to his master without profit. For there are many within the holy Church, whose image this servant represents, who fear to undertake the ways of a better life, and yet do not fear to lie in the sloth of their torpor; and when they consider themselves sinners, they tremble to seize upon the ways of holiness, yet do not dread remaining in their iniquities. Peter, while still placed in weakness, well represents the likeness of these when, upon seeing the miracle of the fish, he said: "Depart from me, Lord, for I am a sinful man." On the contrary, if you consider yourself a sinner, you ought not to repel the Lord from yourself. But those who refuse to grasp the ways of a better habit and the citadel of a more upright life because they perceive themselves to be weak, as it were both confess themselves sinners and repel the Lord, and flee from Him whom they ought to have sanctified in themselves; and as if having no counsel in their confusion, they die while fearing life.
Forty Gospel Homilies, Homily 9(Hom. in Ev. ix. 3.) The servant who would not trade with his talent returns to his Lord with words of excuse.
Catena Aurea by Aquinas(ubi sup.) But there are many within the Church of whom this servant is a type, who fear to set out on the path of a better life, and yet are not afraid to continue in carnal indolence; they esteem themselves sinners, and therefore tremble to take up the paths of holiness, but fearlessly remain in their own iniquities.
Catena Aurea by AquinasOr, By this servant is understood the Jewish people which continues in the Law, and says I was afraid of thee, as through fear of the old commandments abstaining from the exercise of evangelical liberty; and it says, Lo, there is that is thine, as though it had continued in those things which the Lord commanded, when yet it knew that the fruits of righteousness should be reaped there, where the Law had not been sown, and that there should be gathered from among the Gentiles some who were not scattered of the seed of Abraham.
Catena Aurea by Aquinas(Verse 24, 25.) But he who had received one talent came forward and said: Lord, I know that you are a hard man; you reap where you did not sow, and gather where you did not scatter seed. And I was afraid, and went and hid your talent in the ground. Here you have what is yours. Truly it is written: To make excuses for sins (Ps. 140:4), even to this servant, the crime of sloth and negligence was added, along with the sin of pride. For he who should simply confess his laziness and beg the head of the family, on the contrary, accuses and says that he acted wisely, so that while seeking monetary gains, he would not even endanger his own fate.
Commentary on MatthewFor truly that which is written, To offer excuses excusing sins (Ps. 141:4.) happened to this servant, so that to slothfulness and idleness was added also the sin of pride. For he who ought to have honestly acknowledged his fault, and to have entreated the Master of the household, on the contrary cavils against him, and avers that he did it with provident design, lest while he sought to make profit he should hazard the capital.
Also, by this which this servant dared to say, Thou, reapest where thou sowedst not, we understand that the Lord accepts the good life of the Gentiles and of the Philosophers.
Catena Aurea by AquinasBut not so that other one, but how? "I knew that thou art a hard man, reaping where thou sowedst not, and gathering where thou strawedst not: and I was afraid, and hid thy talent: lo, there thou hast that is thine." What then the Master? "Thou oughtest to have put my money to the exchangers," that is, "thou oughtest to have spoken, to have admonished, to have advised." But are they disobedient? Yet this is nought to thee.
What could be more gentle than this? For men indeed do not so, but him that hath put out the money at usury, even him do they make also responsible to require it again. But He not so; but, Thou oughtest, He saith, to have put it out, and to have committed the requiring of it again to me. And I should have required it with increase; by increase upon the hearing, meaning the showing forth of the works. Thou oughtest to have done that which is easier, and to have left to me what is more difficult.
Homily on the Gospel of Matthew 78But he also who had received the one talent came and said: Lord, I know that you are a hard man, and you reap where you have not sown, and you gather where you have not scattered; and being afraid I went away, and hid your talent in the earth: behold, you have what is yours. But his lord answering said to him: You wicked and slothful servant, you knew that I reap where I have not sown, and gather where I have not scattered? You ought therefore to have committed my money to the money-changers, so that at my coming I might have received it back with interest.
It seems to me that this man who received the one talent was indeed among the believers, yet not among those acting with confidence in the faith, but rather wishing to hide themselves and doing everything so as not to be recognized as Christians. But perhaps in other respects too their conduct was not sufficiently blameworthy, and what they received they do indeed keep but do not also add to it, neither do they trade with it nor act confidently in it; and therefore the word in them did not advance to something greater nor gain others. Furthermore, those who are of this sort seem to me to have a fear of God and to think of Him as of one austere and hard and implacable; for the very words of the one answering and saying signify this: I knew that you are hard, and as one who knew that He reaps where He did not sow and gathers where He did not scatter. On which account his lord answering him and rebuking him as a wicked and slothful servant, did not indeed confess Himself to be a hard man, as that man supposed, but consented to his other words, saying to him: You knew that I reap where I have not sown, and gather where I have not scattered?
But how are we to understand that our Lord truly reaps where He did not sow, and gathers where He did not scatter? To me it seems thus in this place: that since the righteous man "sows in the spirit", from which also "he shall reap eternal life". But all things which are sown by another (that is, by a righteous man) and reaped unto eternal life, God reaps; for the righteous man is God's possession, who reaps where He Himself did not sow but that righteous man sowed. Consequently we shall also say this, that since the righteous man "has dispersed, has given to the poor", the Lord will gather into Himself all things whatsoever the righteous man "has dispersed and given to the poor". And reaping the things He did not sow and gathering where He did not scatter, He reckons to Himself and considers to have been conferred upon Himself whatsoever shall have been sown or scattered upon the faithful poor, saying to those who have done well to their neighbors: "Come, blessed of my Father, inherit the kingdom which is prepared for you. For I was hungry and you gave me to eat" and the rest.
And because He wishes to reap where He did not sow and to gather where He did not scatter, when He shall not have found it, He will say to those who did not furnish Him something to reap and to gather: "Depart from me, you cursed, into the eternal fire, which my Father prepared for the devil and his angels. For I was hungry and you did not give me to eat" and the rest. For indeed He is truly hard (according to what Matthew says) and "austere" (according to what Luke said), but to those who abuse the mercy of God unto their own negligence and not unto their own conversion, as the Apostle says: "Behold the goodness of God and the severity; toward those indeed who fell, severity, but toward you, goodness, if you shall remain in goodness". For whoever judges God to be good, believing that he will receive pardon if he shall have been converted to Him, to that man God is good. But whoever esteems Him so good that He cares nothing about the sins of sinners, to that man God is not good but hard and "austere"; for He is zealous over the sins of men who despise Him. Yet, since Christ reaps, as it were, what we have sown and gathers what we have scattered,
let us sow "in the spirit" and scatter "to the poor" and let us not hide God's talent in the earth.
For a fear of this kind is not good, nor does such fear free us from those outer darknesses, when we shall have been condemned as wicked and slothful servants:
wicked indeed, because we have not used that tested money of the Lord's words, with which we could have traded and examined the utterances of Christianity and acquired the deeper mysteries of the goodness of God; but slothful, because we have not worked with the utterances of God for salvation, whether our own or others'.
Since we ought to send the money of our Lord, that is, the utterances, to hearers who are money-changers, who try and test all things, so that they may hold fast the good and true teaching, but reject the reprobate and false,
so that when the Lord shall come, He may receive back those utterances, which we have committed, with interest and with additions from those who received them from us.
For every coin, that is, every word which has in itself the royal form of God and the image of His word, is genuine.
He commands, therefore, that the word be entrusted to men who are money-changers, who are able to render its interest. And he renders the interest of the word who hastens to save another together with himself, just as he himself was saved: as Andrew saved Peter, Philip Nathanael, Matthew the publicans. And this is what the Apostle says: "The things you have heard from me through many witnesses, these commend to faithful men, who will be fit to teach others also". Likewise the Lord also says: "No one lights a lamp and puts it under a bushel, but upon a lampstand, so that those who enter may see the light".
COMMENTARY ON MATTHEW 68Such are the good servants; but the wicked and slothful servant justifies himself differently, in a manner befitting to him. For he calls his master "hard," as many today call their teachers "hard" or "exacting." It is indeed exacting to look for obedience from men, for God did not create obedience within man, nor did He sow in him an obedient disposition, [but instead God gave man free will]. This is what the unprofitable servant means when he says, "You reap where you have not sown," that is, You require an obedient disposition from all men, although You have implanted in no man an obedient disposition.
Commentary on MatthewAnd he also that had received the one talent came and said. Here the judgment of the wicked servant is determined. And first the account is presented; secondly, the condemnation which he received, at and his lord answering said to him. He proposed a remarkable argument. For first he proposed a blasphemy; from this he assumed negligence; thirdly, he concluded innocence. And thus his syllogism could not hold. The blasphemy, when he says Lord, I know that you are a hard man. The negligence, when he says I went and hid your talent, etc. The innocence, when he says behold here you have what is yours. And let us consider that it says he came forward. It was said above concerning the one who had received five talents that he came forward, i.e., he had confidence; but this one came forward not with confidence, but under compulsion. Or otherwise, because some in those things which they do badly, it seems to them that they have done well. Proverbs 26:16: the sluggard is wiser in his own conceit than seven men that speak sentences. Hence it seemed to him that he had done well. According to Origen, the estimation about God appears to some as about a hard man, from whom one withdraws on account of hardness. Sirach 9:18: keep far from the man that has power to kill. And therefore just as he who knows a hard man does not wish to serve him, so some think about God that he is a hard man. And according to this, this servant had three evil opinions about God. First, that God was not merciful; secondly, that something accrued to him from our goods; thirdly, that not all things were from God; and all these opinions proceeded from one evil root, because he thought that God was like a mere man. And this is signified when he says: I know that you are a hard man, i.e., I consider you to be a man; which is not true, as is had in Numbers 23:19: God is not as a man; Isaiah 55:9: as the heavens are exalted above the earth, so are my ways exalted above your ways. And he says hard, because a hard man is not bent. And concerning such a one it is said in Job 41:15: his heart shall be as hard as the anvil of a smith. But not so is the Lord, because the Lord is a merciful God and gracious, Psalm 110:4. Hardness tends to arise from avarice; Proverbs 29:4: a just king sets up the land; a covetous man shall destroy it; therefore he considers him to be hard, and so avaricious; and therefore he attributes to him the qualities of the avaricious: you reap where you have not sown, and gather where you have not scattered, i.e., you are so hard that you do not cease to seize the goods of others; which nevertheless is false; Job 35:7: moreover if you do justly, what shall you give him, or what shall he receive of your hand? And in Psalm 15:2: you have no need of my goods. Hence in this he imputed to him that he needed our goods. The third was that there would be some good that was not from God; as there are some who do not say that what they have from patrimony or from study is from God: and this is what he says, where you have not sown; against that saying in James 1:17: every best gift and every perfect gift is from above, coming down from the Father of lights. Likewise, some considering him to be hard withdraw themselves from his service. Hence some who can greatly profit say: if I were to hear confessions and preach, perhaps things would go badly for me: such consider God hard. Likewise some say: if I were to enter religious life, perhaps I would sin and be worse off; these consider God hard, who believe that if they cling to God something will fail them. Such are like those who despair of God's mercy. This servant alleged these things. And yet these things are true and have support from authority. For he is hard with sinners and kind to those who return to him; Wisdom 11:11: for you did prove them as a father admonishing them, but these you did examine as a severe king condemning them; Lamentations 3:25: the Lord is good to the soul that seeks him; 2 Chronicles 30:18: the good Lord will show mercy to all them that seek the Lord God of their fathers with their whole heart. Therefore he is hard with sinners and merciful to the good. And there is no doubt that he must be feared lest he be despised; hence Hebrews 10:31: it is a fearful thing to fall into the hands of the living God. But insofar as he is merciful, we ought to hope that if one gives himself to his service, he will not fall; and if he should fall, he will rise again. Likewise, as to what he says, you reap where you have not sown, although it is false, yet in a certain sense it can be true; because he does not require for his own sake, but for our benefit; because he reaps his own glory which he did not sow. Likewise, you gather where you have not scattered. For he who reaps receives in abundance; but he who gathers receives from many; thus the Lord wills that his glory increase from diverse men. Hence the Apostle in 2 Corinthians 1:14: we are your glory, as you also are ours, in the day of our Lord Jesus Christ. Similarly, what he says, you reap where you have not sown, has truth in a certain respect, because man sows and God gathers; John 4:37: one is he that sows, and another is he that reaps. I have sent you to reap that in which you did not labor. For man sows his works, and God reaps unto his own glory; Galatians 6:8: what things a man shall sow, those also shall he reap. And the Lord says, John 14:3: I will come and will take you to myself. For if you give alms, you sow, and the Lord reaps, because he perhaps reckons it to himself. Hence he himself says, below in this chapter: as long as you did it to one of these my least brethren, you did it to me. Likewise, as was said above: the seed is the word of God; hence sometimes God gathers the fruits of good work where preaching has not been sown; Romans 2:14: men who have not the law are a law to themselves. In a third way, certain evils are done by man, such as evils of the flesh, from which evil ought to be reaped. Concerning which Galatians 6:8: he that sows in the flesh, of the flesh shall reap corruption. Yet God makes something good come of it, such as the good of justice, of humility, or the like.
Commentary on MatthewAnd I was afraid, and went and hid thy talent in the earth: lo, there thou hast that is thine.
καὶ φοβηθεὶς ἀπελθὼν ἔκρυψα τὸ τάλαντόν σου ἐν τῇ γῇ· ἴδε ἔχεις τὸ σόν.
и҆ ᲂу҆боѧ́всѧ, ше́дъ скры́хъ тала́нтъ тво́й въ землѝ: (и҆) сѐ, и҆́маши твоѐ.
Hence this servant was first blasphemous. Then his negligence is touched on: being afraid, I went; Psalm 13:5: they trembled for fear, where there was no fear. It is true that God is to be feared so that sin may be avoided, according to what is had in Job 31:23: for I always feared God as waves swelling over me. Hence that man should not sin, he should do this from love, not from fear. Therefore there follows: I hid your talent in the earth, because out of fear, since servile fear causes many evils. Then he concludes: behold, here you have what is yours. Hence he preserved his knowledge but did not multiply it. And this does not suffice, because one must multiply; 1 Corinthians 9:16: if I do not preach the Gospel, there is no glory for me.
Commentary on MatthewHis lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed:
ἀποκριθεὶς δὲ ὁ κύριος αὐτοῦ εἶπεν αὐτῷ· πονηρὲ δοῦλε καὶ ὀκνηρέ· ᾔδεις ὅτι θερίζω ὅπου οὐκ ἔσπειρα καὶ συνάγω ὅθεν οὐ διεσκόρπισα.
Ѿвѣща́въ же госпо́дь є҆гѡ̀ речѐ є҆мꙋ̀: лꙋка́вый ра́бе и҆ лѣни́вый, вѣ́дѣлъ є҆сѝ, ꙗ҆́кѡ жнꙋ̀ и҆дѣ́же не сѣ́ѧхъ, и҆ собира́ю и҆дѣ́же не расточи́хъ:
Hence this servant is immediately answered: "Wicked and lazy servant, you knew that I reap where I did not sow, and gather where I did not scatter; therefore you ought to have given my money to the bankers, and upon my coming I would have received what is mine with interest." The servant is bound by his own words when the master says: "I reap where I did not sow, and gather where I did not scatter." As if he were openly saying: If according to your judgment I even demand what I did not give, how much more do I demand from you what I gave to be distributed; therefore you ought to have given my money to the bankers, and upon my coming I would have received what is mine with interest. To give money to the bankers is to impart the knowledge of preaching to those who are able to exercise it.
But just as you see our peril if we withhold the Lord's money, so carefully consider your own peril, dearest brothers, because what you hear is demanded back from you with interest. For in usury, money is received back even though it was not given. For when that which was received is returned, something additional is paid beyond what was received. Consider therefore, dearest brothers, that you will pay interest on this money of the word you have received, and take care that from what you hear you also strive to understand other things which you do not hear, so that by gathering some things from others, you may also learn to do from yourselves those things which you have not yet learned from the mouth of the preacher.
Forty Gospel Homilies, Homily 9(Hom. in Ev. ix. 4.) So then we see as well the peril of the teachers if they withhold the Lord's money, as that of the hearers from whom is exacted with usury that they have heard, namely, that from what they have heard they should strive to understand that they have not heard.
Catena Aurea by Aquinas(Verse 26-28) But his master answered and said to him, 'You wicked and lazy servant, you knew that I reap where I have not sown, and gather where I have not scattered seed. So you ought to have deposited my money with the bankers, and at my coming I would have received back my own with interest. Therefore take the talent from him, and give it to him who has ten talents. For to everyone who has, more will be given, and he will have abundance; but from him who does not have, even what he has will be taken away. And cast the unprofitable servant into the outer darkness. There will be weeping and gnashing of teeth.' The lazy person, because he did not want to double the talent, was condemned in one part to pride, in the other part to negligence. 'If,' he said, 'you had known that I am harsh and cruel, and pursue what is not mine, and reap where I have not sown, why did not such a thought instill fear in you, so that you would know that I would diligently seek what is mine, and give my money, or rather silver, to the moneylenders? For both ἀργύριον, as the Greek word signifies. The words, he said, of the Lord are chaste words, silver tested in the fire, proven to the earth, purified sevenfold (Ps. 11:7).' Therefore, money and silver are the proclamation of the Gospel and a divine message, which should be given to money changers and bankers, that is, to other teachers (which the apostles did, appointing elders and bishops in each province), or to all believers who can double money and return it with interest, so that they may fulfill whatever they have learned in word with actions. However, the talent is taken away and given to the one who had made ten talents, so that we may understand that even though the Lord's joy is equal in both labors, that is, in the one who had doubled five to ten and the one who had doubled two to four, a greater reward is owed to the one who has worked more with the Lord's money. Where the Apostle says: Honor the elders who are truly elders, especially those who labor in the word of God (I Tim. V, 17). From the fact that the wicked servant dared to say: You reap where you did not sow, and gather where you did not scatter, we understand that even the good life of the Gentiles and philosophers receives the Lord, and that those who act justly are different from those who act unjustly, and that those who neglect the written law are condemned in comparison to those who serve the natural law.
Commentary on MatthewBut what he thought would be his excuse is turned into his condemnation. He calls him wicked servant, because he cavilled against his Lord; and slothful, because he would not double his talent; condemning his pride in the one, and his idleness in the other. If you knew me to be hard and austere, and to seek after other men's goods, you should also have known that I exact with the more rigour that is mine own, and should have given my money to the bankers; for the Greek word here (ἀζγύριον) means money. The words of the Lord are pure words, silver tried in the fire. (Ps. 12:6.) The money, or silver, then are the preaching of the Gospel and the heavenly word; which ought to be given to the bankers, that is, either to the other doctors, which the Apostles did when they ordained Priests and Bishops throughout the cities; or to all the believers, who can double the sum and restore it with usury by fulfilling in act what they have learned in word.
Or, it is given to him who had gained five talents, that we may understand that though the Lord's joy over the labour of each be equal, of him who doubled the five as of him who doubled the two, yet is a greater reward due to him who laboured more in the Lord's money.
Catena Aurea by AquinasThe Lord did not allow that He was a hard man as the servant supposed, but He assented to all his other words. But He is indeed hard to those who abuse the mercy of God to suffer themselves to become remiss, and use it not to be converted.
Catena Aurea by AquinasWhen the servant says that the master is hard, he condemns himself. For the servant ought all the more to have been diligent knowing that his master was hard and severe. For if the master required this of others, so too would the master require this of him.
Commentary on MatthewAnd his lord answering said to him. Here the condemnation of the servant is presented. And just as in the case of the other servants he first commended them, then set forth the equity of the judgment, and afterwards the reward; so in this case, first he rebukes him; secondly, he sets forth the equity of the judgment; thirdly, the punishment. The second is at you knew that I reap where I sow not, etc.; the third is at take therefore the talent from him. He says therefore: wicked and slothful servant. He calls him a servant because he gave up out of fear, and it is characteristic of servants to fear servilely. And therefore Romans 8:15: you have not received the spirit of bondage again in fear. Likewise he calls him wicked because he spoke evil of his lord; above at 12:35: an evil man out of an evil treasure of his heart brings forth evil things. Likewise he calls him slothful because he refused to work; Proverbs 20:4: because of the cold the sluggard would not plow, because of the cold, namely, of fear. You knew that I reap where I sow not, etc. Now he argues against him from his fault. And first he sets forth what he knew; secondly, what he ought to have done; thirdly, what would have followed from it. He says therefore you knew that I reap where I sow not, and yet you did not work; whereas Luke 12:47 has: the servant knowing the will of his lord and not doing, shall be beaten with many stripes. Likewise he had said that he was hard and that he gathered where he did not sow. The Lord indeed acknowledges that he reaps where he does not sow; but he does not acknowledge that he is hard, because what he requires of man he does not do out of hardness, but out of mercy, so that his good may be multiplied.
Commentary on MatthewThou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with usury.
ἔδει οὖν σε βαλεῖν τὸ ἀργύριόν μου τοῖς τραπεζίταις, καὶ ἐλθὼν ἐγὼ ἐκομισάμην ἂν τὸ ἐμὸν σὺν τόκῳ.
подоба́ше ᲂу҆̀бо тебѣ̀ вда́ти сребро̀ моѐ торжникѡ́мъ, и҆ прише́дъ а҆́зъ взѧ́лъ бы́хъ своѐ съ ли́хвою:
And you, O unprofitable servant, ought also to have multiplied what you had received and made disciples from whom I, the Master, could demand what is due. Christ calls disciples "bankers," for both exactly account for that which has been delivered to them. What is the increase which He requires of the disciples? The showing of works transacted. For the disciple who receives the word from the teacher, must keep the word and give it back in its entirety; but the disciple also adds to it the interest, which is the doing of good.
Commentary on MatthewYou ought therefore to have committed my money to the bankers. And it follows: just as you say that I reap where I did not sow and gather where I did not scatter. But because I do these things, much more do I will that my money be multiplied. And he speaks according to the likeness of those who deliver money for increase. This money is the words of God: hence in Greek it has argireon: for by silver, which is sonorous, the word of God is signified; Psalm 11:7: the words of the Lord are pure words, as silver tried by the fire. Bankers can be understood in two ways, on account of a twofold office, because they have the office of testing whether money is good, and also of making a profit from the money deposited. According to the first, bankers are hearers who ought to test what they hear; Job 12:11: does not the ear discern words? Likewise those who multiply, as the apostles, who gave to others the gift of the Holy Spirit, by establishing bishops, etc. Titus 1:5: for this cause I left you in Crete, that you should ordain priests in every city, etc. And at my coming I should have received my own. Hence this good would have followed. And what is that good? It is threefold. When the Lord gives you understanding and you strive to act, you multiply; James 1:22: be doers of the word, and not hearers only. Likewise, when the Lord gives virtue, and you strive to use it well; 1 Peter 2:2: as newborn babes, desire the rational milk without guile, that thereby you may grow unto salvation. Likewise, that what you have in yourself you should strive to impart to others.
Commentary on MatthewTake therefore the talent from him, and give it unto him which hath ten talents.
ἄρατε οὖν ἀπ᾿ αὐτοῦ τὸ τάλαντον καὶ δότε τῷ ἔχοντι τὰ δέκα τάλαντα.
возми́те ᲂу҆̀бо ѿ негѡ̀ тала́нтъ и҆ дади́те и҆мꙋ́щемꙋ де́сѧть тала̑нтъ:
But let us hear with what sentence he strikes the lazy servant: Take the talent from him, and give it to him who has ten talents.
It seemed very fitting that when the one talent is taken from the wicked servant, it should be given rather to the one who had received two talents than to the one who had received five. For it ought to have been given to the one who had less rather than to the one who had more. But, as we said above, by the five talents is signified knowledge of external things, that is, the five senses; while by the two talents are expressed understanding and action. Therefore the one who had received two talents had more than the one who had received five, because he who through the five talents merited the administration of external things was still empty of understanding of internal things. Therefore the one talent, which we said signifies understanding, ought to have been given to the one who had well administered the external things he had received. This we see daily in the holy Church, because many, while they well administer the external things they receive, are led through added grace also to mystical understanding, so that those who faithfully administer external things also excel in internal understanding.
Forty Gospel Homilies, Homily 9(ubi sup.) Let us hear now the sentence by which the Lord condemns the slothful servant, Take away from him the talent, and give it to him that hath ten talents.
Catena Aurea by Aquinas(Hom. in Ev. ix. 5.) It might seem more seasonable to have given it rather to him who had two, than to him who had five. But as the five talents denote the knowledge of things without, the two understanding and action, he who had the two had more than he who had the five talents; this man with his five talents merited the administration of things without, but was yet without any understanding of things eternal. The one talent therefore, which we say signifies the intellect, ought to be given to him who had administered well the things without which he had received; the same we see happen every day in the Holy Church, that they who administer faithfully things without, are also mighty in the in ward understanding.
Catena Aurea by AquinasForasmuch then as he did not this, "Take," saith He, "the talent from him, and give it to him that hath ten talents. For unto every one that hath shall be given, and he shall have abundance; but from him that hath not shall be taken away even that which he hath." What then is this? He that hath a gift of word and teaching to profit thereby, and useth it not, will lose the gift also; but he that giveth diligence, will gain to himself the gift in more abundance; even as the other loseth what he had received.
Homily on the Gospel of Matthew 78Take away from him therefore the talent, and give it to the one who has ten talents. You see that the talent is taken away from the wicked and lazy servant, and given to the one who has ten talents. But how something is taken away from someone which had been given to him, and given to another who acts well, so that he may have these things also on top of those which he had acquired — this is not very easy to explain. Yet it is possible, since he who makes a faculty in someone apt in the doctrines of truth can, by his own divinity, God taking away the sufficiency from the one who has used it too lazily, give it to the one who has multiplied it.
For to everyone who has it shall be given, and he shall have abundance; but from him who has not, even that which he has shall be taken away from him. For example, to one who has faith, even that which is from ourselves, shall be given the grace of faith which is from God through the spirit of faith, and he shall have abundance; and whatever anyone has from his natural creation, when he has exercised it, he receives that very thing also from the grace of God, so that he may have abundance and be more firm in that very thing which he has.
For it is to be understood by us not concerning wisdom alone, but concerning every virtue, what Solomon says: "and even if anyone be perfect among the sons of men, if your wisdom be absent from him, he shall be reckoned as nothing". So too whoever has been perfect in chastity or in righteousness or in virtue or in piety, but there has not been in him either the chastity or the righteousness or the virtue or the piety which comes from the grace of God, such a man is reckoned "as nothing". Therefore, if we wish that a more perfect virtue be given to us and abound in us, let us by all means acquire through diligence that which is perfect among men; and after we have acquired it, understanding as it were that these things are reckoned as nothing without the grace of God, let us humble ourselves under the mighty hand of God, and let us pray lifting up pure hands without anger and dispute, so that the perfection of all the good things that are in us may be given from God, and that he may make us perfect and acceptable to God as sons of God.
But this man who had received one talent and had hidden it in the earth, is not only reproved as wicked and lazy, but is sent as useless into the outer darkness, where perhaps there is no illumination, neither bodily, nor is there any regard of God there;
but as unworthy of the contemplation of God, those who have committed such sins are condemned in these places which are called the outer darkness: perhaps until they understand, so that they may be converted and be made worthy to go out from them; perhaps also for another cause (which we do not know), since we read that someone who was before us expounding about the darkness of the abyss and saying that the abyss is outside the world, without, and darkness. Let us therefore consider whether his exposition can be true, that we should understand those outer darknesses in such a way that certain ones, as unworthy of the whole world, are cast out into that abyss (which he expounded), without, in which there is darkness, with no one illuminating it, since they are outside the whole world.
COMMENTARY ON MATTHEW 69The Lord is able by the might of His divinity to take away his ability from the man who is slack to use it, and to give it to him who has improved his own.
Catena Aurea by AquinasSo God takes the gift away from that wicked and slothful servant. He who has received a gift by which to benefit others, and does not so use it, forfeits the gift itself.
Commentary on MatthewConsequently he sets forth the punishment, and regarding this he does two things. First, he presents the punishment of loss; secondly, of sense. Regarding the first, he first presents the punishment of loss; secondly, a general maxim, at for to everyone that has shall be given, and he shall abound. He says therefore: take therefore the talent from him, and give it to him that has ten talents. As Gregory says, the one who had received five talents is the one who has knowledge of earthly things, which are subject to the five senses; but the one who received one is the one who has understanding without work. It happens, therefore, that the one who has understanding exercises himself in it; Psalm 118:104: by your commandments I have had understanding; therefore have I hated every way of iniquity. Sometimes the reverse happens, that someone has the gift of understanding and occupies himself with earthly things, and loses everything; Apocalypse 3:11: hold fast that which you have, that no man take your crown. Or it can be said that the one who receives five talents received more: and according as he labored more, he received more. Hence one received the talent of the other, because the holy man will not only rejoice in his own goods, but in all things that were done by anyone whatsoever, and thus he will receive the crown of this one, and so his talent.
Commentary on MatthewFor unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath.
τῷ γὰρ ἔχοντι παντὶ δοθήσεται καὶ περισσευθήσεται, ἀπὸ δὲ τοῦ μὴ ἔχοντος καὶ ὃ ἔχει ἀρθήσεται ἀπ᾿ αὐτοῦ.
и҆мꙋ́щемꙋ бо вездѣ̀ дано̀ бꙋ́детъ и҆ преизбꙋ́детъ: ѿ неимꙋ́щагѡ же, и҆ є҆́же мни́тсѧ и҆мѣ́ѧ, взѧ́то бꙋ́детъ ѿ негѡ̀:
A general statement is also immediately added, in which it is said: "For to everyone who has, it shall be given, and he shall abound; but from him who has not, even what he seems to have shall be taken away from him." For to him who has it shall be given, and he shall abound, because whoever has charity also receives other gifts. Whoever does not have charity loses even the gifts he seemed to have received. Therefore it is necessary, my brothers, that in everything you do, you watch over the keeping of charity. True charity is to love a friend in God, and to love an enemy for the sake of God. Whoever does not have this loses every good thing he has, is deprived of the talent he had received, and according to the Lord's sentence is cast into the outer darkness.
Forty Gospel Homilies, Homily 9(Hom. in Ev. ix. 6.) Then follows a general sentence, For to every one that hath shall be given, and he shall have abundance, but from him that hath not, even that which he seemeth to have shall be taken away. For whosoever has charity receives the other gifts also; but whosoever has not charity loses even the gifts which he seemed to have had.
Catena Aurea by Aquinas(ubi sup.) Or, Whoso has not charity, loses even those things which he seems to have received.
Catena Aurea by AquinasAnd on those who have the privilege of the Gospels, the honour of the Law is also conferred, but from him who has not the faith of Christ is taken away even that honour which seemed to be his through the Law.
Catena Aurea by Aquinas[Daniel 2:21] "And it is He who changes times and seasons, who transfers kingdoms and establishes kingdoms." Let us not marvel, therefore, whenever we see kings and empires succeed one another, for it is by the will of God that they are governed, altered, and terminated. And the cases of individuals are well known to Him who founded all things. He often permits wicked kings to arise in order that they may in their wickedness punish the wicked. At the same time by indirect suggestion and general discussion he prepares the reader for the fact that the dream Nebuchadnezzar saw was concerned with the change and succession of empires. "He gives wisdom to the wise and knowledge to those who acquire learning." This accords with the scripture: "The wise man will hear and increase his wisdom" (Proverbs 1:5). "For he who has, to him it shall be given" (Matthew 25:29). A soul which cherishes an ardent love of wisdom is freely infilled by the Spirit of God. But wisdom will never penetrate a perverse soul (Wisdom 3:1-13).
St. Jerome, Commentary on Daniel, CHAPTER TWO(Verse 29) For to everyone who has, more will be given, and he will have abundance; but from him who doesn't have, even that which he seems to have will be taken away. Many, though naturally wise and possessing sharp intellect, if they are negligent and laziness corrupts the good of their nature, in comparison to the one who is slightly slower but has compensated for what he lacked through effort and industry, they lose the good of their nature and the reward that had been promised to them, and see it pass to others. It can also be understood thus: to him who indeed has faith and a good will in the Lord, even if he may have something lacking in his works as a man, it will be given by the good judge. But to him who does not have faith, even the other virtues that he seemed to naturally possess, he will lose. And elegantly also, as it appears, he says, what he seems to have will be taken away from him. For whatever is without the faith of Christ, it should not be imputed to him who has wrongly abused it, but to him who even attributes good to the evil servant of nature.
Commentary on MatthewMany also who are naturally clever and have sharp wit, if they become neglectful, and by disuse spoil that good they have by nature, these do, in comparison of him who being somewhat dull by nature compensates by industry and painstaking his backwardness, lose their natural gift, and see the reward promised them pass away to others. But it may also be understood thus; To him who has faith, and a right will in the Lord, even if he come in aught short in deed as being man, shall be given by the merciful Judge; but he who has not faith, shall lose even the other virtues which he seems to have naturally. And He says carefully, From him that hath not, shall be taken away even that which he seemeth to have, for whatsoever is without faith in Christ ought not to be imputed to him who uses it amiss, but to Him who gives the goods of nature even to a wicked servant.
Catena Aurea by AquinasDo you see that he who applies the greater diligence draws to himself the greater gift? To him who has the greater diligence, more grace will be given and in abundance. But from him who is not diligent, even the gift which he thinks he has will be taken away. For he who is not diligent and does not work and trade with what he has received, does not have the gift, but only appears to have it. For he has blotted it out by his neglect.
Commentary on MatthewConsequently the general maxim is presented: for to everyone that has shall be given, and he shall abound. This can be expounded in four ways. First, thus, according to Gregory: from him who does not have, nothing could be taken away; but it happens that someone has gratuitous gifts and does not have charity; hence all things will be taken from him, because he does not have them for his own benefit; 1 Corinthians 13:1: if I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass or a tinkling cymbal. Hence if a man has charity, many goods are given to him, because he will receive the good of another, since he will rejoice in the good of another as in his own. Chrysostom expounds it of doctrine: he who has the grace of teaching and does not exercise it loses it. Another, who does not have it and exercises himself, acquires it, so as to become a doctor. Jerome expounds it thus: someone has talent and gives himself to idleness, and becomes crude and dull; but someone does not have talent and exercises himself, and acquires talent. And so to him who has diligence, knowledge and talent are given; and from him who does not have, even that which he has, namely talent, will be taken from him. Likewise, according to Jerome, it is expounded of faith, because to him who has faith, grace will be given; Ephesians 2:8: by grace you are saved through faith. Hence he who would not have faith, even if he had other things, without faith they would avail nothing. Hilary, however, expounds it of the people of the Jews and the Gentiles, because the Jews seemed to have the law of God and refused to obey, hence they became alienated; but the people of the Gentiles received what they did not have and entered into the blessing of the olive.
Commentary on MatthewAnd cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth.
καὶ τὸν ἀχρεῖον δοῦλον ἐκβάλετε εἰς τὸ σκότος τὸ ἐξώτερον· ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων.
и҆ неключи́маго раба̀ вве́рзите во тьмꙋ̀ кромѣ́шнюю: тꙋ̀ бꙋ́детъ пла́чь и҆ скре́жетъ зꙋбѡ́мъ. Сїѧ̑ гл҃ѧ возгласѝ: и҆мѣ́ѧй ᲂу҆́шы слы́шати да слы́шитъ.
For through punishment he falls into the outer darkness who through his own fault willingly fell into inner darkness; and there he suffers unwillingly the darkness of vengeance, who here willingly endured the darkness of pleasure.
It must be known that no lazy person is secure from this receiving of the talent. For there is no one who can truly say: "I have received no talent at all, there is nothing for which I can be compelled to give account." For by the name of talent, even this very thing will be reckoned to any poor person—that he received even the least thing. For one person received understanding; he owes the ministry of preaching from his talent. Another received earthly substance; he owes the distribution of his talent from his possessions. Another received neither understanding of interior things nor abundance of possessions, but nevertheless learned an art by which he is fed; that very art is reckoned to him as the receiving of a talent. Another has attained none of these things, but nevertheless has perhaps earned a place of familiarity with a rich person; he has certainly received the talent of familiarity. If therefore he says nothing to him on behalf of the needy, he is condemned for retaining his talent. Therefore let him who has understanding take care by all means not to be silent; let him who has abundance of possessions watch lest he grow sluggish in the generosity of mercy; let him who has an art by which he is governed strive greatly to share its use and benefit with his neighbor; let him who has a place of speaking with a rich person fear condemnation for the retained talent if, when he is able, he does not intercede with him on behalf of the poor. For the coming Judge will require from each one of us as much as He gave. Therefore, that each person may be secure concerning the accounts of his talent when the Lord returns, let him consider daily with trembling what he has received. For behold, He who departed on a journey is now near to returning. For He went as if on a journey when He departed far from this earth on which He was born; but He certainly returns to settle accounts for the talents, because if we grow sluggish from good action, He judges us more strictly concerning those very gifts which He bestowed. Let us therefore consider what we have received, and let us be vigilant in their distribution. Let no earthly care impede us from spiritual work, lest if the talent is hidden in the earth, the lord of the talent be provoked to anger. For the lazy servant lifts the talent from the earth when the Judge is now examining his faults, because there are many who only withdraw themselves from earthly desires or works when they are already being dragged to eternal punishment by the judgment of the Judge. Let us therefore be vigilant beforehand concerning the account to be rendered for our talent, so that when the Judge now looms to strike, the profit we have made may excuse us.
Forty Gospel Homilies, Homily 9(ubi sup.) And thus for punishment he shall be cast into outer darkness who has of his own free will fallen into inward darkness.
Catena Aurea by Aquinas(Hom. in Ev. ix. 7.) Let him then who has understanding look that he hold not his peace; let him who has affluence not be dead to mercy; let him who has the art of guiding life communicate its use with his neighbour; and him who has the faculty of eloquence intercede with the rich for the poor. For the very least endowment will be reckoned as a talent entrusted for use.
Catena Aurea by Aquinas(Verse 30) And cast out the useless servant into outer darkness: there will be weeping and gnashing of teeth. The Lord is the light; whoever is sent out from Him is truly without light. But what we mean by weeping and gnashing of teeth, we have already explained above.
Commentary on MatthewBut not to this is the penalty limited for him that is slothful, but even intolerable is the punishment, and with the punishment the sentence, which is full of a heavy accusation. For "cast ye," saith He, "the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth." Seest thou how not only the spoiler, and the covetous, nor only the doer of evil things, but also he that doeth not good things, is punished with extreme punishment.
Let us hearken then to these words. As we have opportunity, let us help on our salvation, let us get oil for our lamps, let us labor to add to our talent. For if we be backward, and spend our time in sloth here, no one will pity us any more hereafter, though we should wail ten thousand times. He also that had on the filthy garments condemned himself, and profited nothing. He also that had the one talent restored that which was committed to his charge, and yet was condemned. The virgins again entreated, and came unto Him and knocked, and all in vain, and without effect.
Knowing then these things, let us contribute alike wealth, and diligence, and protection, and all things for our neighbor's advantage. For the talents here are each person's ability, whether in the way of protection, or in money, or in teaching, or in what thing soever of the kind. Let no man say, I have but one talent, and can do nothing; for thou canst even by one approve thyself. For thou art not poorer than that widow; thou art not more uninstructed than Peter and John, who were both "unlearned and ignorant men;" but nevertheless, since they showed forth a zeal, and did all things for the common good, they attained to Heaven. For nothing is so pleasing to God, as to live for the common advantage.
Homily on the Gospel of Matthew 78Into outer darkness, where is no light, perhaps not even physical light; and where God is not seen, but those who are condemned thereto are condemned as unworthy the contemplation of God. We have also read some one before us expounding this of the darkness of that abyss which is outside the world, as though unworthy of the world, they were cast out into that abyss, where is darkness with none to lighten it.
If you are offended at this we have said, namely that a man shall be judged if he does not teach others, call to mind the Apostle's words, Woe is unto me if I preach not the Gospel. (1 Cor. 9:16.)
Catena Aurea by AquinasHe affirms, lastly, that "the very hairs of our head are all numbered," and in the affirmation He of course includes the promise of their safety; for if they were to be lost, where would be the use of having taken such a numerical care of them? Surely the only use lies (in this truth): "That of all which the Father hath given to me, I should lose none," -not even a hair, as also not an eye nor a tooth. And yet whence shall come that "weeping and gnashing of teeth," if not from eyes and teeth?-even at that time when the body shall be slain in hell, and thrust out into that outer darkness which shall be the suitable torment of the eyes.
On the Resurrection of the Flesh"Outer darkness" is that which is furthest from the light of God and for that reason renders the punishment more harsh. There is another reason that could be mentioned, and that is that the sinner is in darkness even in this life, as he has fallen away from the Sun of Righteousness, but as there is still hope of conversion, this is not yet the "outer" darkness. But when he has died and an examination has been made of the things he has done, then the outer darkness in its turn receives him. For there is no longer any hope of conversion, but he undergoes a complete deprivation of the good things of God. While he is here in this life he enjoys to some degree the good things of God, I mean, the tangible things of creation, and he believes that he is in some manner a servant of God, living out his life in God's house, which is this creation, being fed by Him and provided with the necessities of life. But then he will be altogether cut off from God, having no share at all in the good things of God. This is that darkness which is called "outer" by comparison to the darkness here, which is not "outer" because the sinner is not yet completely cut off from this time onward.
Commentary on MatthewConsequently he treats of the punishment of sense. Now there are two senses, namely, sight and touch. Therefore he presents first the punishment of sight; secondly, of touch, when he says and the unprofitable servant cast into the exterior darkness. And note that he is not punished for the evil he has done, but for the good he has omitted; hence above at 7:19: every tree that does not yield good fruit shall be cut down. And elsewhere, John 15:2: every branch in me that bears not fruit he will take away. And he is called an unprofitable servant because the good that he has, he does not spend for the benefit of others: as if he had understanding and did not spend it in good use by teaching others; if money, and did not exercise the work of mercy. Cast him into the exterior darkness. Origen says that certain ones before him said that the damned would be cast out from the whole world. Hence they say that Hell is outside the entire world. And they relied on what Job 18:18 says: God shall remove him out of the world. But he himself expounds it thus: into darkness, because they are ignorant; Psalm 81:5: they have not known nor understood; they walk on in darkness. And there follows the punishment of touch: there shall be weeping and gnashing of teeth. This was expounded above in chapter 24.
Commentary on Matthew
For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods.
Ὥσπερ γὰρ ἄνθρωπος ἀποδημῶν ἐκάλεσε τοὺς ἰδίους δούλους καὶ παρέδωκεν αὐτοῖς τὰ ὑπάρχοντα αὐτοῦ,
[Заⷱ҇ 105] Ꙗ҆́коже бо человѣ́къ нѣ́кїй ѿходѧ̀ призва̀ своѧ̑ рабы̑ и҆ предадѐ и҆̀мъ и҆мѣ́нїе своѐ:
The man who is the landowner is actually the Creator and Lord of all. The Word compares the time the landowner spends away from home in the parable to either the ascension of Christ into heaven or at any rate to the unseen and invisible character of the divine nature. Now one must conceive of the property of God as those in each country and city who believe in him. He calls his servants those who according to the times Christ crowns with the glory of the priesthood. For the holy Paul writes, "No one takes this honor upon himself; he must be called by God." He hands over [his property] to those who are under him, to each giving a spiritual gift so that he might have character and aptitude. We think that this distribution of the talents is not supplied to the household servants in equal measure because each is quite different from the other in their understanding. Immediately they head out for their labors, he says, directly indicating to us here that apart from the procrastination of one they are fit to carry out the work of God. Surely those who are bound by fear and laziness will end up in the worst evils. For he buried, Jesus says, the talent given to him in the earth. He kept the gift hidden, making it unprofitable for others and useless for himself. For that very reason the talent is taken away from him and will be given to the one who is already rich. The Spirit has departed from such as these and the gift of the divine gifts. But to those who are industrious an even more lavish gift will be presented.
FRAGMENT 283(non occ.) In the foregoing parable is set forth the condemnation of such as have not prepared sufficient oil for themselves, whether by oil is meant the brightness of good works, or inward joy of conscience, or alms paid in money.
Catena Aurea by AquinasWho then is this man who goes on a journey, if not our Redeemer, who departed into heaven in the flesh which he had assumed? For the proper place of flesh is earth, which is led as if to foreign lands when it is placed in heaven through our Redeemer. But this man going abroad handed over his goods to his servants, because he granted spiritual gifts to his faithful ones.
Forty Gospel Homilies, Homily 9(Hom. in Ev. ix, l.) The man travelling into a far country is our Redeemer, who ascended into heaven in that flesh which He had taken upon Him. For the proper home of the flesh is the earth, and it, as it were, travels into a foreign country, when it is placed by the Redeemer in heaven.
Catena Aurea by Aquinas(v. 14, 15) For just as a man going on a journey called his servants and entrusted to them his goods. And to one he gave five talents, to another two, and to another one, each according to his ability. Then he went away. This man, the head of the household, undoubtedly is Christ, who after his resurrection victoriously ascended to the Father and, calling the apostles, handed down the gospel teaching, not giving more to one and less to another based on generosity and stinginess, but according to the abilities of the recipients: just as the Apostle says that he fed those who could not receive solid food with milk (I Cor. IV). And finally, he who had made five talents also gained ten, and he who had made two gained four, receiving the same joyful reward; not considering the magnitude of the gain, but the willingness to strive. Let us understand the various gifts that have been given to each, whether it be five, two, or one talent. In the first, let us consider all the senses examined: In the second, understanding and actions: In the third, reason, which separates humans from animals.
Commentary on MatthewCalling together the Apostles, He gave them the Gospel doctrine, to one more, to another less, not as of His own bounty or scanting, but as meeting the capacity of the receivers, as the Apostle says (1 Cor. 3:2.), that he fed with milk those that were unable to take solid food. In the five, two, and one talent, we recognise the diversity of gifts wherewith we have been entrusted.
Catena Aurea by AquinasAnd wherefore can it be that this parable brings forward a king, but that a bridegroom? That thou mightest learn how close Christ is joined unto the virgins that strip themselves of their possessions; for this indeed is virginity. Wherefore Paul also makes this as a definition of the thing. "The unmarried woman careth for the things of the Lord;" such are his words: and, "For that which is comely, and that ye may attend upon the Lord without distraction. These things we advise," he saith.
And if in Luke the parable of the talents is otherwise put, this is to be said, that the one is really different from the other. For in that, from the one capital different degrees of increase were made, for from one pound one brought five, another ten; wherefore neither did they obtain the same recompense; but here, it is the contrary, and the crown is accordingly equal. For he that received two gave two, and he that had received the five again in like manner; but there since from the same beginning one made the greater, one the less, increase; as might be expected, in the rewards also, they do not enjoy the same.
Homily on the Gospel of Matthew 78This parable was spoken with respect to mercy in alms; but the one that comes after this, to them that neither in money, nor in word, nor in protection, nor in any other things whatever, are willing to assist their neighbors, but withhold all.
And wherefore can it be that this parable brings forward a king, but that a bridegroom? That thou mightest learn how close Christ is joined unto the virgins that strip themselves of their possessions; for this indeed is virginity. Wherefore Paul also makes this as a definition of the thing. "The unmarried woman careth for the things of the Lord;" such are his words: and, "For that which is comely, and that ye may attend upon the Lord without distraction. These things we advise," he saith.
And if in Luke the parable of the talents is otherwise put, this is to be said, that the one is really different from the other. For in that, from the one capital different degrees of increase were made, for from one pound one brought five, another ten; wherefore neither did they obtain the same recompense; but here, it is the contrary, and the crown is accordingly equal. For he that received two gave two, and he that had received the five again in like manner; but there since from the same beginning one made the greater, one the less, increase; as might be expected, in the rewards also, they do not enjoy the same.
But see Him everywhere, not requiring it again immediately. For in the case of the vineyard, He let it out to husbandmen, and went into a far country; and here He committed to them the talents, and took His journey, that thou mightest learn His long-suffering. And to me He seems to say these things, to intimate the resurrection. But here it is no more a vineyard and husbandmen, but all servants. For not to rulers only, nor to Jews, but to all, doth He address His discourse. And they who bring a return unto Him confess frankly, both what is their own, and what their Master's. And the one saith, Lord, "Thou gavest me five talents;" and the other saith, "two," indicating that from Him they received the source of their gain, and they are very thankful, and reckon all to Him.
What then saith the Master? "Well done, thou good" (for this is goodness to look to one's neighbor) "and faithful servant; thou wast faithful over few things, I will set thee over many things: enter thou into the joy of thy Lord," meaning by this expression all blessedness.
But not so that other one, but how? "I knew that thou art a hard man, reaping where thou sowedst not, and gathering where thou strawedst not: and I was afraid, and hid thy talent: lo, there thou hast that is thine." What then the Master? "Thou oughtest to have put my money to the exchangers," that is, "thou oughtest to have spoken, to have admonished, to have advised." But are they disobedient? Yet this is nought to thee.
What could be more gentle than this? For men indeed do not so, but him that hath put out the money at usury, even him do they make also responsible to require it again. But He not so; but, Thou oughtest, He saith, to have put it out, and to have committed the requiring of it again to me. And I should have required it with increase; by increase upon the hearing, meaning the showing forth of the works. Thou oughtest to have done that which is easier, and to have left to me what is more difficult. Forasmuch then as he did not this, "Take," saith He, "the talent from him, and give it to him that hath ten talents. For unto every one that hath shall be given, and he shall have abundance; but from him that hath not shall be taken away even that which he hath." What then is this? He that hath a gift of word and teaching to profit thereby, and useth it not, will lose the gift also; but he that giveth diligence, will gain to himself the gift in more abundance; even as the other loseth what he had received. But not to this is the penalty limited for him that is slothful, but even intolerable is the punishment, and with the punishment the sentence, which is full of a heavy accusation. For "cast ye," saith He, "the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth." Seest thou how not only the spoiler, and the covetous, nor only the doer of evil things, but also he that doeth not good things, is punished with extreme punishment.
Let us hearken then to these words. As we have opportunity, let us help on our salvation, let us get oil for our lamps, let us labor to add to our talent. For if we be backward, and spend our time in sloth here, no one will pity us any more hereafter, though we should wail ten thousand times. He also that had on the filthy garments condemned himself, and profited nothing. He also that had the one talent restored that which was committed to his charge, and yet was condemned. The virgins again entreated, and came unto Him and knocked, and all in vain, and without effect.
Knowing then these things, let us contribute alike wealth, and diligence, and protection, and all things for our neighbor's advantage. For the talents here are each person's ability, whether in the way of protection, or in money, or in teaching, or in what thing soever of the kind. Let no man say, I have but one talent, and can do nothing; for thou canst even by one approve thyself. For thou art not poorer than that widow; thou art not more uninstructed than Peter and John, who were both "unlearned and ignorant men;" but nevertheless, since they showed forth a zeal, and did all things for the common good, they attained to Heaven. For nothing is so pleasing to God, as to live for the common advantage.
Homily on the Gospel of Matthew 78For it is just as a man about to go abroad called his servants, and handed over to them his goods.
And first indeed let us see why our Lord is likened to a man setting out on a journey — he who is our one Lord, of whom the Apostle says: "but for us there is one Lord Jesus Christ, through whom are all things, and we through him" — provided, however, that we are ruled by him alone, and hold neither mammon as lord nor any of those lords who, signifying that they are many, the same Apostle mentions when he says: "for just as there are many gods and many lords". Let us therefore first inquire about his journeying, especially because there seems to be something contrary to his journeying in what he himself promises about himself to his disciples, saying: "where two or three have been gathered together in my name, there am I in the midst of them", likewise this: "behold, I am with you all the days until the consummation of the age", and what the Baptist says about him (showing that he is everywhere) thus: "but in the midst of you stands one whom you do not know; he it is who comes after me". Therefore someone will say: if he stands even in the midst of those who do not know him, if "wherever two or three have been gathered together in" his "name" he is held to be among them, if through all the days of the disciples' life he is with them "until the consummation of the age", how is he set forth in this parable as journeying abroad? But in treating this we ought to take up also that which Paul says about himself: "but I, absent in body yet present in spirit, have already judged, as if present, that when you are gathered together and my spirit with the power of the Lord Jesus, such a one as this be handed over to Satan for the destruction of the flesh, that his spirit may be saved in the day of our Lord Jesus Christ". For if the power of Jesus is gathered together with those who are gathered in his name, he does not journey away from his own but is always at hand to them. But if he is always present to all his own, how do his parables introduce him as journeying abroad?
See whether we can resolve in this way the question that is asked. For he who says to his disciples: "behold, I am with you until the consummation of the age", and likewise: "where two or three have been gathered together in my name, there am I also in the midst of them" and the rest, and who stands even in the midst of those who do not know him — he is the only-begotten of God, God the Word and wisdom and righteousness and truth and peace, who is not shut in by any bodily compass. According to this nature of his divinity he does not journey abroad; but he journeys abroad according to the dispensation of the body which he took up, according to which he was both troubled and made sorrowful, saying: "now is my soul troubled", and again: "my soul is sorrowful even unto death". But in saying these things we do not dissolve the man of the body that was assumed, since it is written in John: "every spirit that dissolves Jesus is not of God"; rather, we preserve to each substance its own property. For if every faithful man "who is joined to the Lord is one spirit", how much more is that man, whom Christ took up according to the dispensation of the flesh, not to be dissolved from him nor to be called other than he? And see how he says just as a man about to go abroad; for he was not a man but just as a man, and as though a man he will journey abroad — he who was everywhere according to the nature of his divinity. At the same time consider that the completion of the sentence does not seem to be written thus: just as a man journeying, so also Jesus, or thus: so also I, or thus: so also the son of man; because it is he himself who is set forth in the parable as journeying abroad as though a man. For he is not a man who is "wherever two or three have been gathered together in" his "name", nor is a man with us "all the days until the consummation of the age", nor is it a man that is present to the faithful gathered everywhere, but the divine power that was in Jesus.
We can also say the following about this passage: it is in no way contrary that this same Jesus, according to one understanding, should be everywhere, but according to another should journey abroad. For if we, "while we are in the body, journey abroad away from the Lord (for we walk by faith, not by sight)", then in all who are in the body and journey abroad away from the Lord, the Lord also journeys abroad from them as they walk "by faith", "not by sight". But if we journey abroad "from the body" toward the Lord, then he too will be with us, and in return for the fact that we have walked "by faith", it will come about that afterward we may also walk "by sight". And by "sight" we mean the sight of the Word and of wisdom and of truth and of righteousness and of peace and of everything whatsoever that is the only-begotten of God. And you will understand the sight of the Word and the sight of wisdom when you have understood what the Apostle says: "my children, of whom I am again in travail until Christ be formed in you". For understanding Christ formed in someone, you will consequently, according to a formation of this kind, see also the sight of Christ. This one, then, who as though a man set out abroad, called his servants, and handed over to them his tested money in chaste utterances — since his "utterances" are "chaste utterances, silver tried by fire, proven, purged seven times".
COMMENTARY ON MATTHEW 65He travels, not according to His divine nature, but according to the dispensation of the flesh which He took upon Him. For He who says to His disciples, Lo, I am with you always, even unto the end of the world, (Mat. 28:20.) is the Only-Begotten God, who is not circumscribed by bodily form. By saying this, we do not disunite Jesus, but attribute its proper qualities to each constituent substance. We may also explain thus, that the Lord travels in a far country with all those who walk by faith and not by sight. And when we are absent from the body with the Lord, then will He also be with us. Observe that the turn of expression is not thus, I am like, or The Son of Man is like, a man travelling into a far country, because He is represented in the parable as travelling, not as the Son of God, but as man.
Catena Aurea by AquinasHaving said above, "You do not know the day when the Lord will come," He adds this parable as well, showing that He will come suddenly. For like a man about to travel into a far country, so too the Lord has called His own servants and distributed His property among them, some to one, some to another. Christ, Who became man for our sake, is the "man travelling into a far country," in reference either to His ascent into the heavens or to the length of time that He is long-suffering and does not summarily demand works from us, but waits. His servants are those who have been entrusted with the ministry of the Word, such as bishops, priests, and deacons, and who have received spiritual gifts, some greater, some lesser, each one according to his own strength, that is, according to the measure of his faith and purity. For into the vessel which I will offer to God, He places His gift to me. If it is a small vessel, a small gift; if it is a large vessel, a large gift.
Commentary on MatthewAbove the Lord presented a parable concerning the judgment, in which someone is condemned because he does not preserve the spiritual good received interiorly; here he presents a parable in which someone does not multiply the goods received. Hence it is divided. Because first he treats of the distribution of gifts; secondly, of their use; thirdly, of the judgment on those who use them. The second is at and he that had received the five talents went, etc.; the third is at and after a long time, etc. Regarding the first he does three things. First, he presents the necessity of distributing; secondly, the distribution; thirdly, the departure of the one distributing. He shows the necessity in that he says for even as a man going into a far country called his servants and delivered to them his goods. Here you should note that this man is Christ. And we can say that he was going into a far country in a threefold way: because he was going to a place which, although it is his own by his divinity, namely heaven, nevertheless he was a stranger there according to the flesh, because no flesh had ascended there. Hence John 3:13: no man has ascended into heaven, but he that descended from heaven, the Son of man who is in heaven. Likewise he was setting out for heaven, because while he was a stranger in the world, he was journeying to heaven; Jeremiah 14:8: why will you be as a stranger in the land, and as a wayfaring man turning in to lodge? Likewise it can be understood spiritually: for now he is away from us as a stranger, since we are strangers from him; 2 Corinthians 5:6: while we are in the body we are absent from the Lord. But when we shall see him, then we shall not be as strangers, but as citizens and members of God's household. And it should be noted that, as Origen says, where even as is used, something ought to be joined to it, unless it is placed in a similitude, as is had above at 24:27: for as lightning comes out of the east, so shall the coming of the Son of God be. But here it is not placed in a similitude, and nothing is added afterward; on this account it should be read thus: a certain man going into a far country as a man, because Christ is both God and man. Hence insofar as he is God, he does not go on a journey, because all things are naked and open to his eyes, Hebrews 4:13. But he goes into a far country as a man; John 1:14: we saw him as the only-begotten of the Father, i.e., as the only-begotten from the Father. And this was necessary since he was going on a journey, that he should commit the care of his own to others; and this he does when he says he called his servants and delivered to them his goods. And first the liberality of the giver is touched on; secondly, the diversity of gifts; likewise, the discretion in giving. The liberality of the giver is touched on in two respects: in that he anticipated those to whom he gave, and in that he gave abundantly. In that he anticipated them, because he who waits to give diminishes his liberality; but not so the Lord; Psalm 20:4: Lord, you have anticipated him with blessings of sweetness. Hence he called his servants, not they him; hence John 15:16: you have not chosen me, but I have chosen you; Romans 8:29: whom he foreknew, he also predestinated. Likewise his liberality is touched on because he gave from his own: he delivered his goods, not another's. Some indeed are liberal with another's goods, but not with their own; but this one gave from his own. Hence concerning him can be understood what is said in Psalm 67:19: you have ascended on high, you have led captivity captive; you have given gifts to men.
Commentary on Matthew