The parable of the ten virgins and of the talents. The description of the last judgment.
Continuing his Sermon, he bringeth two parables, of ten Virgìns, and of Talents, to shew how it shalbe in Domesday with the Faithful that prepare, and that prepare not themselues. 31 Then also without parables he sheweth that such Faithful as doe workes of mercy, shal haue for them life euerlasting: and such as doe not, euerlasting damnation.
1Then shall the kingdom of heaven be like to ten virgins, who taking their lamps went out to meet the bridegroom and the bride.Allora sarà simile il regno de' cieli a dieci vergini, le quali avendo prese le loro lampane, andarono in contro allo sposo, e alla sposa.THEN shàl the kingdom of heauen be like to ten • virgins: vvhich taking their • lampes vvent forth to meete the bridegrome and the bride.Tunc simile erit regnum cælorum decem virginibus: quæ accipientes lampades suas exierunt obviam sponso et sponsæ. 2And five of them were foolish and five wise.Ma cinque di esse erano stolte, e cinque prudenti.And fiue of them vvere foolish, and fiue vvise.Quinque autem ex eis erant fatuæ, et quinque prudentes: 3But the five foolish, having taken their lamps, did not take oil with them.Or le cinque stolte, prese avendo le loro lampane, non portaron seco dell'olio:but the fiue foolish, hauing taken their lampes, did not take oil vvith them:sed quinque fatuæ, acceptis lampadibus, non sumpserunt oleum secum: 4But the wise took oil in their vessels with the lamps.Le prudenti poi insieme colle lampane presero dell'olio ne' vasi loro.but the vvise did take oile in their vessels vvith the lampes.prudentes vero acceperunt oleum in vasis suis cum lampadibus. 5And the bridegroom tarrying, they all slumbered and slept.E tardando lo sposo, assonnarono tutte, e si addormentarono.And the bridegrom • tarying long, they slumbered all the slept.Moram autem faciente sponso, dormitaverunt omnes et dormierunt. 6And at midnight there was a cry made: Behold the bridegroom cometh. Go ye forth to meet him.E a mezzanotte levossi un grido: Ecco lo sposo viene, andategli incontro.And at midnight there vvas a clamour made, Behold the bridegrome cometh, goe ye forth to meete him.Media autem nocte clamor factus est: Ecce sponsus venit, exite obviam ei. 7Then all those virgins arose and trimmed their lamps.Allora si alzarono tutte quelle vergini, e misero in ordine le loro lampane.Then arose al those virgins: and they trimmed their lampes.Tunc surrexerunt omnes virgines illæ, et ornaverunt lampades suas. 8And the foolish said to the wise: Give us of your oil, for our lamps are gone out.Ma le stolte dissero alle prudenti: Dateci del vostro olio, perché le nostre lampane si spengono.And the foolish said to the vvise, Giue vs of your oile: because our lampes are going out.Fatuæ autem sapientibus dixerunt: Date nobis de oleo vestro, quia lampades nostræ extinguuntur. 9The wise answered, saying: Lest perhaps there be not enough for us and for you, go ye rather to them that sell and buy for yourselves.Risposero le prudenti, e dissero: Perché non ne manchi a voi, e a noi, andate piuttosto da chi ne vende, e compratevene.The vvise ansvvered, saying, Lest peraduenture there suffise not for vs and you, goe rather to them that sel: and bie for your selues.Responderunt prudentes, dicentes: Ne forte non sufficiat nobis, et vobis, ite potius ad vendentes, et emite vobis.
10Now whilst they went to buy the bridegroom came: and they that were ready went in with him to the marriage. And the door was shut.Ma in quello, che andavano a comperarne, arrivò lo sposo; e quelle, che erano preparate, entraron con lui alle nozze, e fu chiusa la porta.And vvhiles they vvent to bie, the bridegrome vvas come: and they that vvere ready, entred vvith him to the mariage, and the gate vvas shut.Dum autem irent emere, venit sponsus: et quæ paratæ erant, intraverunt cum eo ad nuptias, et clausa est janua. 11But at last came also the other virgins, saying: Lord, Lord, open to us.All'ultimo vennero anche le altre vergini, dicendo: Signore, Signore, aprici.But last of al come also the other virgins, saying: Lord, Lord, open to vs.Novissime vero veniunt et reliquæ virgines, dicentes: Domine, domine, aperi nobis. 12But he answering said: Amen I say to you, I know you not.Ma egli rispose, e disse: In verità, vi dico, non so, chi siate.But he ansvvering said, Amen I say to you, I knovv you not.At ille respondens, ait: Amen dico vobis, nescio vos. 13Watch ye therefore, because you know not the day nor the hour.Vegliate adunque, perché non sapete il giorno, né l'ora.Watch ye therfore, because you knovv not the day nor the houre.Vigilate itaque, quia nescitis diem, neque horam. 14For even as a man going into a far country called his servants and delivered to them his goods;Imperocché (la cosa è) come quando un uomo partendo per lontan paese, chiamò i suoi servi, e mise il suo nelle loro mani:For euen as a man going into a strange countrie, called his seruants, and deliuered them his goods.Sicut enim homo peregre proficiscens, vocavit servos suos, et tradidit illis bona sua. 15And to one he gave five talents, and to another two, and to another one, to every one according to his proper ability: and immediately he took his journey.E dette all'uno cinque talenti, e all'altro due, e uno ad un altro, a ognuno a proporzione della sua capacità, e immediatamente si partì.And to one he gaue fiue talents, and to an other tvvo, and to an other one, to euery one according to his propre facultie: and immediatly he tooke his iourney.Et uni dedit quinque talenta, alii autem duo, alii vero unum, unicuique secundum propriam virtutem: et profectus est statim. 16And he that had received the five talents went his way and traded with the same and gained other five.Andò adunque quegli, che aveva ricevuti cinque talenti, e li trafficò, e ne guadagnò altri cinque.And he that had receiued the fiue talents, vvent his vvay, and occupied vvith the same, and gained other fiue.Abiit autem qui quinque talenta acceperat, et operatus est in eis, et lucratus est alia quinque.
17And in like manner he that had received the two gained other two.Medesimamente colui, che ne aveva ricevuti due, ne guadagnò altri due.Likevvise also he that had receiued the tvvo, gained other tvvo.Similiter et qui duo acceperat, lucratus est alia duo. 18But he that had received the one, going his way, digged into the earth and hid his lord’s money.Ma colui, che ne aveva ricevuto uno, andò, e fece una buca nella terra, e nascose il danaro del suo padrone.But he that had receiued the one, going his vvay digged into the earth, and hid his lords money.Qui autem unum acceperat, abiens fodit in terram, et abscondit pecuniam domini sui. 19But after a long time the lord of those servants came and reckoned with them.Dopo lungo spazio di tempo ritornò il padrone di que' servi, e chiamogli ai conti.But after much time the lord of those seruants commeth, and made a count vvith them.Post multum vero temporis venit dominus servorum illorum, et posuit rationem cum eis. 20And he that had received the five talents coming, brought other five talents, saying: Lord, thou didst deliver to me five talents. Behold I have gained other five over and above.E venuto colui, che avea ricevuto cinque talenti, gliene presentò altri cinque, dicendo: Signore, tu mi hai dato cinque talenti, eccone cinque di più, che ho guadagnati.And there came he that had receiued the fiue talents, and offred other fiue talents, saying, Lord fiue talents thou didst deliuer me, behold I haue gained other fiue besides.Et accedens qui quinque talenta acceperat, obtulit alia quinque talenta, dicens: Domine, quinque talenta tradidisti mihi, ecce alia quinque superlucratus sum. 21His lord said to him: Well done, good and faithful servant, because thou hast been faithful over a few things, I will place thee over many things. Enter thou into the joy of thy lord.Gli rispose il padrone: Bene sta, servo buono, e fedele, perché nel poco se' stato fedele, ti farò padrone del molto: entra nel gaudio del tuo signore.His lord said vnto him: wel fare thee good and faithful seruant, because thou hast been faithful ouer a fevv things, I vvil place thee ouer many things: enter into the ioy of thy lord.Ait illi dominus ejus: Euge serve bone, et fidelis: quia super pauca fuisti fidelis, super multa te constituam; intra in gaudium domini tui. 22And he also that had received the two talents came and said: Lord, thou deliveredst two talents to me. Behold I have gained other two.Si presentò poi anche l'altro, che avea ricevuto i due talenti e disse: Signore, tu mi desti due talenti, ecco che io ne ho guadagnati due altri.And there came also he that had receiued the tvvo talents, and said, Lord tvvo talents thou didst deliuer me: behold I haue gained other tvvo.Accessit autem et qui duo talenta acceperat, et ait: Domine, duo talenta tradidisti mihi, ecce alia duo lucratus sum.
23His lord said to him: Well done, good and faithful servant: because thou hast been faithful over a few things, I will place thee over many things. Enter thou into the joy of thy lord.Dissegli il padrone: Bene sta, servo buono, e fedele, perché se' stato fedele nel poco, ti farò padrone del molto: entra nel gaudio del tuo signore.His lord said to him, wel fare thee good and faithful seruant: because thou hast been faithful ouer a fevv things, I vvil place thee ouer many things, enter into the ioy of thy lord.Ait illi dominus ejus: Euge serve bone, et fidelis: quia super pauca fuisti fidelis, super multa te constituam; intra in gaudium domini tui. 24But he that had received the one talent, came and said: Lord, I know that thou art a hard man; thou reapest where thou hast not sown and gatherest where thou hast not strewed.Presentatosi poi anche colui, che aveva ricevuto un talento, disse: Signore, so, che sei uomo austero: che mieti, dove non hai seminato, e raccogli, dove non hai sparso nulla:And he also that had receiued the one talent, came forth, and said, Lord, I knovv that thou art a hard man, thou reapest vvhere thou didst not sovv: and gatherest vvhere thou stravvedst not:Accedens autem et qui unum talentum acceperat, ait: Domine, scio quia homo durus es; metis ubi non seminasti, et congregas ubi non sparsisti: 25And being afraid, I went and hid thy talent in the earth. Behold here thou hast that which is thine.E timoroso andai a nascondere il tuo talento sotto terra: Eccoti il tuo.and being afraid I vvent, and hid thy talent in the earth: behold loe here thou hast that vvhich thine is.et timens abii, et abscondi talentum tuum in terra: ecce habes quod tuum est. 26And his lord answering, said to him: Wicked and slothful servant, thou knewest that I reap where I sow not and gather where I have not strewed.Ma il padrone rispose, e dissegli: Servo malvagio, e infingardo, tu sapevi, che io mieto, dove non ho seminato, e ricolgo, dove non ho sparso.And his lord ansvvering, said to him: Naughtie and sloughtful seruant, thou didst knovv that I reape vvhere I sovv not, & gather vvhere I stravved not:Respondens autem dominus ejus, dixit ei: Serve male, et piger, sciebas quia meto ubi non semino, et congrego ubi non sparsi: 27Thou oughtest therefore to have committed my money to the bankers: and at my coming I should have received my own with usury.Dovevi adunque dare il mio denaro ai banchieri, e al mio ritorno avrei ritirato il mio con l'interesse.thou oughtest therfore to haue committed my money to the bankers, and comming I might haue receiued mine ovvne • vvith vsurie.oportuit ergo te committere pecuniam meam numulariis, et veniens ego recepissem utique quod meum est cum usura.
28Take ye away therefore the talent from him and give it him that hath ten talents.Toglietegli adunque il talento, che ha e datelo a colui, che ha dieci talenti.Take ye avvay therfore the talent from him, and giue it him that hath ten talents.Tollite itaque ab eo talentum, et date ei qui habet decem talenta: 29For to every one that hath shall be given, and he shall abound: but from him that hath not, that also which he seemeth to have shall be taken away.Imperocché a chi ha, sarà dato, e troverassi nell'abbondanza: ma a chi non ha, sarà tolto anche quello, che sembra avere.For to euery one that hath shal be giuen, and he shal abound: but from him that hath not, that also vvhich • he seemeth to haue, shal be taken avvay from him.omni enim habenti dabitur, et abundabit: ei autem qui non habet, et quod videtur habere, auferetur ab eo. 30And the unprofitable servant, cast ye out into the exterior darkness. There shall be weeping and gnashing of teeth.E il servo inutile gittatelo nelle tenebre esteriori: ivi sarà pianto, e stridore di denti.And the vnprofitable seruant cast ye out into the vtter darknesse. There shal be vveeping and gnashing of teeth.Et inutilem servum ejicite in tenebras exteriores: illic erit fletus, et stridor dentium. 31And when the Son of man shall come in his majesty, and all the angels with him, then shall he sit upon the seat of his majesty.Quando poi verrà il Figliuolo dell'uomo nella sua maestà, e con lui tutti gli Angeli, allora sederà sopra il trono della sua maestà:And vvhen the sonne of man shal come in his maiestie, and al the Angels vvith him, then shal he sitte vpon the seate of his maiestie:Cum autem venerit Filius hominis in majestate sua, et omnes angeli cum eo, tunc sedebit super sedem majestatis suæ: 32And all nations shall be gathered together before him: and he shall separate them one from another, as the shepherd separateth the sheep from the goats:E si raduneranno dinanzi a lui tutte le nazioni, ed egli separerà gli uni dagli altri, come il pastore separa le pecorelle dai capretti:and al nations shal be gathered together before him, and he shal • separate them one from an other, as the pastor separateth the sheepe from the goates:et congregabuntur ante eum omnes gentes, et separabit eos ab invicem, sicut pastor segregat oves ab hædis: 33And he shall set the sheep on his right hand, but the goats on his left.E metterà le pecorelle alla sua destra, e i capretti alla sinistra.and shal set the sheepe at his right hand, but the goates at his left.et statuet oves quidem a dextris suis, hædos autem a sinistris.
34Then shall the king say to them that shall be on his right hand: Come, ye blessed of my Father, possess you the kingdom prepared for you from the foundation of the world.Allora il Re dirà a quelli, che saranno alla sua destra: Venite, bene detti dal Padre mio, prendete possesso del regno preparato a voi sin dalla fondazione del mondo.Then shal the king say to them that shal be at his right hand, Come ye blessed of my father, possesse you the kingdom prepared for you from the foundation of the vvorld.Tunc dicet rex his qui a dextris ejus erunt: Venite benedicti Patris mei, possidete paratum vobis regnum a constitutione mundi: 35For I was hungry, and you gave me to eat: I was thirsty, and you gave me to drink: I was a stranger, and you took me in:Imperocché ebbi fame, e mi deste da mangiare: ebbi sete, e mi deste da bere: fui pellegrino, e mi ricettaste:for I vvas an hungred, and • you gaue me to eate: I vvas a thirst, and you gaue me to drinke.esurivi enim, et dedistis mihi manducare: sitivi, et dedistis mihi bibere: hospes eram, et collegistis me: 36Naked, and you covered me: sick, and you visited me: I was in prison, and you came to me.Ignudo, e mi rivestiste: ammalato e mi visitaste: carcerato, e veniste da me.I vvas a stranger, and you tooke me in: naked, and you couered me: sicke, and you visited me. I vvas in prison, and you came to me.nudus, et cooperuistis me: infirmus, et visitastis me: in carcere eram, et venistis ad me. 37Then shall the just answer him, saying: Lord, when did we see thee hungry and fed thee: thirsty and gave thee drink?Allora gli risponderanno i giusti: Signore, quando mai ti abbiamo veduta affamato, e ti abbiam dato da mangiare: assetato, e ti demmo da bere?Then shal the iust ansvver him, saying: Lord, vvhen did vve see thee an hungred, and fed thee: a thirst, and gaue thee drinke?Tunc respondebunt ei justi, dicentes: Domine, quando te vidimus esurientem, et pavimus te: sitientem, et dedimus tibi potum ? 38Or when did we see thee a stranger and took thee in? Or naked and covered thee?Quando ti abbiamo veduto pellegrino, e ti abbiamo ricettato: ignudo, e ti abbiam rivestito?and vvhen did vve see thee a stranger, and tooke thee in? or naked, and couered thee?quando autem te vidimus hospitem, et collegimus te: aut nudum, et cooperuimus te ? 39Or when did we see thee sick or in prison and came to thee?Ovvero quando ti abbiam veduto ammalato, o carcerato, e venimmo a visitarti?or vvhen did vve see thee sicke or in prison: and came to thee?aut quando te vidimus infirmum, aut in carcere, et venimus ad te ? 40And the king answering shall say to them: Amen I say to you, as long as you did it to one of these my least brethren, you did it to me.E il re risponderà, e dirà loro: In verità vi dico: Ogni volta che avete fatto qualche cosa per uno de' più piccoli di questi miei fratelli, l'avete fatta a me.And the king ansvvering, shall say to them, Amen I say to you, as long as you did it to one of these my least brethren, you did it to me.Et respondens rex, dicet illis: Amen dico vobis, quamdiu fecistis uni ex his fratribus meis minimis, mihi fecistis.
41Then he shall say to them also that shall be on his left hand: Depart from me, you cursed, into everlasting fire, which was prepared for the devil and his angels.Allora dirà anche a coloro, che saranno alla sinistra: Via da me, maladetti, al fuoco eterno, che fu preparato pel Diavolo, e pe' suoi Angeli.Then he shal say to them also that shal be at his left hand, • Get ye avvay from me you cursed into fire euerlasting, vvhich vvas prepared for the Deuil and his angels.Tunc dicet et his qui a sinistris erunt: Discedite a me maledicti in ignem æternum, qui paratus est diabolo, et angelis ejus: 42For I was hungry and you gave me not to eat: I was thirsty and you gave me not to drink.Imperocché ebbi fame, e non mi deste da mangiare: ebbi sete, e non mi deste da bere:for I vvas an hungred, and you • gaue me not to eate: I vvas a thirst, and you gaue me not to drinke.esurivi enim, et non dedistis mihi manducare: sitivi, et non desistis mihi potum: 43I was a stranger and you took me not in: naked and you covered me not: sick and in prison and you did not visit me.Era pellegrino, e non mi ricettaste, ignudo, e non mi rivestiste: ammalato, e carcerato, e non mi visitaste.I was a stranger, and you tooke me not in: naked, and you couered me not: sicke, and in prison, and you did not visite me.hospes eram, et non collegistis me: nudus, et non cooperuistis me: infirmus, et in carcere, et non visitastis me. 44Then they also shall answer him, saying: Lord, when did we see thee hungry or thirsty or a stranger or naked or sick or in prison and did not minister to thee?Allora gli risponderanno anche questi: Signore, quando mai ti abbiam veduto affamato, o sitibondo, o pellegrino, o ignudo, o ammalato, o carcerato, e non ti abbiamo assistito?Then they also shall ansvver him, saying, Lord, vvhen did vve see thee an hungred, or a thirst, or a stranger, or naked, or sicke, or in prison: and did not minister to thee?Tunc respondebunt ei et ipsi, dicentes: Domine, quando te vidimus esurientem, aut sitientem, aut hospitem, aut nudum, aut infirmum, aut in carcere, et non ministravimus tibi ? 45Then he shall answer them, saying: Amen: I say to you, as long as you did it not to one of these least, neither did you do it to me.Allora risponderà ad essi con dire: In verità vi dico: Ogni volta che non mi avete ciò fatto per uno di questi piccoli, non lo avete fatto nemmeno a me.Then he shal ansvver them, saying, Amen I say to you, as long as you did it not to one of these lesser, neither did you it to me.Tunc respondebit illis, dicens: Amen dico vobis: Quamdiu non fecistis uni de minoribus his, nec mihi fecistis.
46And these shall go into everlasting punishment: but the just, into life everlasting.E anderanno questi all'eterno supplizio: i giusti poi alla vita eterna.And these shal goe into punishment euerlasting: but the iust, into life euerlasting.Et ibunt hi in supplicium æternum: justi autem in vitam æternam.
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Witham
Ten virgins. By these are signified all mankind. By the bridegroom, Christ; by the bride, the Church; by oil, grace and charity. (Witham)
St. Gregory
The kingdom of heaven is not unfrequently compared to the Church militant; which, as it is composed of both just and wicked, reprobate and elect, is deservedly compared to five wise and five foolish virgins: the wise constantly aspiring after their blessed country; the foolish, with all their fasts and austerities, wishing to procure nothing more than the empty esteem of men. (St. Gregory)
Bible de Vence
Went out to meet the bridegroom and the bride; in the Greek, it is simply, before the bridegroom. The custom among the Jews was, that the bridegroom should go to fetch his spouse, and conduct her with solemnity to his house. (Bible de Vence)
This was the conclusive ceremony, and done in the night-time. The young women of the vicinity, in order to do her honour, went to meet her with lighted lamps. Modern travellers inform us, that this custom still obtains with the eastern nations, particularly the Persians. Hence the Latin phrase, ducere uxorem, to marry.
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But the wise took oil. Under this parable, we have the state of all Christians in their mortal pilgrimage justly delineated. The wise took oil in their lamps, the necessary qualifications of grace and charity, joined with divine faith, and an additional supply of oil in their vessels; that is they laid up in store for themselves a solid foundation of good works. St. Gregory teaches, that by the lamps, faith is meant; and by the light, good works. Hence he concludes that the bad, although they have lamps, that is faith, no less than the good, shall be excluded; because their lamps are out, that is their faith is dead, without charity and good works to enlighten them. (hom. xii.)
St. Augustine also declares, that these lighted lamps are good works, viz. works of mercy and good conversation, which shine forth before men. (ep. 120. ch. XXXIII.)
Idem. ibid. [St. Augustine
And, that this oil is a right inward intention, directing all our works to the greater glory of God, and not to the praise of ourselves in the sight of men. (Idem. ibid. [St. Augustine, ep. 120. ch. XXXIII.])
Jansenius
The foolish virgins had a little oil in their lamps at first, sufficient to shine before men, by some little external shew of piety, or certain works done through fear, profit, or human respects; but had made no provision of oil in their vessels, that is in their hearts and conscience, no provision of solid piety and charity, by means of which they might, like the prudent virgins, produce good works to salvation. (Jansenius)
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St. Jerome
And while the bridegroom (Jesus Christ) tarried, that is delayed his coming, and thus protracted the time of repentance, they all slumbered and slept; viz. they all died. Hence St. Paul, nolo vos ignorare de dormientibus. But the reason why Jesus Christ says they slumbered is, because they were to rise again: and by the expression, whilst the bridegroom tarried, Christ wishes to shew us that a very short time will elapse between his first and second coming. (St. Jerome)
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St. Augustine
There was a cry. So shall we all have to rise again at the sound of the last trumpet, to meet our judge, either like the wise virgins, who having their oil ready, and their lamps trimmed and burning, soon prepare themselves to give in their accounts to their Lord; or, like the foolish, who having made no provision of the oil of good works, are compelled to seek it at the time they are to be judged. (St. Augustine)
It is said he will come at midnight; that is when least expected.
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Jansenius
For our lamps are gone out. Thus too many trusting to their faith alone, and leading a tepid indifference life, are negligent in preparing themselves by good works for the coming of the bridegroom. But when they perceived themselves called away from this life, to go and meet their judge, they then begin to find their lamps extinguished, and to think of procuring for themselves the oil of good works, by bequeathing their effects to the poor. Though we ought not to despair of the salvation of these, still there is great room to fear; for, a death-bed repentance is seldom sincere, more seldom, or never perfect, and always uncertain. (Jansenius)
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St. Augustine
Go ye rather to them that sell. The wise virgins do not there advise the foolish to go and buy, but upbraid them for the poor store of good works they have laid up. They had before only sought the praises of men in their good actions, and therefore are answered by the wise: "go now to those to whom you have given all your actions; go and see what their praises will avail, what peace of conscience they can give you: and, if they have praised you, and made you esteemed in the eyes of men, see if they can do the same before God." (St. Augustine)
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St. Jerome
And the door was shut. After the final day of judgment, there will be no room for prayers and good works. (St. Jerome)
St. Augustine
For, after having received those within its walls, who have put on in some degree the nature of the angels, the gate to the city of bliss is closed for ever. (St. Augustine)
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about the year A.D. 33.
St. Augustine
Watch ye. St. Augustine asks, how can we be always watching, it being necessary for each one to give himself sufficient time to sleep and rest from his many labours? He answers the question in these words: We may always keep watching to our hearts by faith, hope, charity, and all other good works. But when we awake, like the five wise virgins, we must arise and trim our lamps, by supplying them with the oil of good works. Then they will not go out, nor will the soothing oil of a good conscience be wanting to us. Then will the bridegroom come and introduce us to his house, where we shall never need sleep or rest; nor will our lamps ever be in danger of going out. Whilst we are in this life, we labour; and our lamps, blown about by the winds of innumerable temptations, are always in danger of being extinguished; but soon their flame shall become more brilliant, and the temptations we have suffered here shall not diminish, but increase its lustre. (St. Augustine, serm. xxiv.)
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But that the apostles and all men might learn how they ought to watch, and to prepare for the last day, he subjoins another instructive parable of the ten talents. It has a great affinity with that mentioned in St. Luke, 19:11. But this last was spoken at a different time, place, and occasion. It differs also in some points.
St. Gregory
For even as a man, etc. This passage is to be understood of our divine Redeemer, who ascended to heaven encompassed by his human nature. The proper abode for the flesh is the earth; when, therefore, it is placed in the kingdom of God, it may be said to be gone into a far country. (St. Gregory)
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Witham
In the parable of the talents, the master is God, talents, graces, etc. (Witham)
Jansenius
From this, it appears, we can do no good of ourselves, but only by means of God's grace, though he requires our co-operation; since the servants could only make use of the talents given them to gain others. (A talent is £187 10s.) It is also worthy of remark, that both he who received five and he who received only two talents, received an equal reward of entering into the joy of our Lord; which shews, that only an account will be taken according to what we have received, and that however mean and despicable our abilities may be, we still have an equal facility with the most learned of entering heaven. (Jansenius)
St. Hilary
The servant to whom this treasure was delivered, is allegorically explained of the faithful adorers of God, in the Jewish law, who departing from it, became followers of Christ, and therefore deserving of a double recompense. ... The servant to whom the two talents were delivered, is understood of the Gentiles, who were justified in the faith and confession of the Father and the Son, and confessed our Lord Jesus Christ, God and man, composed of body and soul; and as the people of the Jews doubled the five talents they received, so the Gentiles, by the duplication of their two talents, merited a double recompense also. ... But the servant who received only one talent, and hid it in the ground, represented such of the Jews as persisted in the observation of the old law, and thus kept their talent buried in the ground, for fear the Gentiles should be converted. (St. Hilary)
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St. Gregory
He that had received the one. The man who hid this one talent, represents all those who, having received any good quality, whether mental or corporal, employ it only on earthly things. (St. Gregory)
Origen is also of the same sentiment: if you see any one, says he, who has received from God the gift of teaching and instructing others to salvation, yet will not exercise himself in this function, he buries his talent in the ground, like this unworthy servant, and must expect to receive the like reward.
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St. Jerome
After a long time. This represents the time that is to intervene between our Saviour's ascension and his last coming. For, as he is the Master, who went into a far country, that is to heaven, after he had inculcated the relative duties of each man in his respective state of life; so shall he come at the last day, and reckon with all men, commending those who have employed their talents well, and punishing such as have made a bad use of them. (St. Jerome)
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I have gained other five. Free-will, aided by the grace of God, doth evidently merit as we see here.
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Witham
I know that thou art a hard man. This is an insignificant part, that is, an ornament of the parable only; as also when it is said: I should have received mine with usury. ver. 27. (Witham)
Jansenius
This seems to have been an adage levelled at avaricious men, who are never pleased but with what increases their hoards. Under this symbol is also depicted the excuse of many, who accuse God of being the cause of their idleness, both here and in the judgment to come; as that God is too severe and unbending, whose service is extremely hard, and who adopts, rejects, and reprobates whom he pleases; who deals out heavier burdens than the weak nature of man is made to support; who denies the grace of obedience, and thus wishes to reap where he has not sown. (Jansenius)
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Thou evil and slothful servant, for thus calumniating thy master; if I wish to reap where I have not sown, how ought you to fear my just indignation, if were I have sown I find nothing by your neglect to reap. Thus our Lord retorts the accusation upon the servant, as in Luke 19:22. Out of thy own mouth I judge thee, thou wicked servant.
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Witham
To every one that hath, etc. That is, who hath, so as to have made good use of, or to have improved, what was committed to his trust and management. See the notes Matthew xiii, ver. 12. (Witham)
St. Chrysostom
When those who are gifted with the grace of understanding for the benefit of others, refuse to make a proper use of the gift, that grace is of consequence withdrawn; whereas had they employed it with zeal and diligence, they would have received additional graces. (St. Chrysostom, hom. lxxix.)
This, moreover, shews that God never requires of men more than he has enabled them to perform.
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St. Chrysostom
And the unprofitable servant. Thus not only the rapacious, the unjust, and evil doers, but also all those who neglect to do good, are punished with the greatest severity. Let Christians listen to these words, and while time will permit them, embrace the means of salvation. (St. Chrysostom, hom. lxxix.)
Let no one suffer his talent to lie uncultivated, and, as it were, hidden and buried in this unhappy earth of the world and the flesh, which engages all their thoughts and affections more than the honour and glory of God, or the eternal welfare of their own or their neighbour's souls.
The foregoing parables manifestly tend to excite in us great watchfulness, under the just apprehension of the strict account which hereafter we must give of our respective talents. Jesus, therefore, naturally concludes these parables with a description of that awful day which is to succeed the final reckoning, and which will unalterably fix our abode either in eternal happiness, or in eternal misery. In this description we are to remark, 1. the preparations for this awful scene; 2. the sentence pronounced by the judge; 3. the execution of this sentence.
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St. Chrysostom
Shall the king say to them ... on his right hand. By setting forth to all the world the good works of his faithful servants, the Sovereign Judge silences the murmurs of the reprobate, who might otherwise object that they had it not in their power to do good. In the same manner, the conduct of the wise virgins was the condemnation of the foolish ones; the diligence of the faithful servant, of the sloth and drunkenness of the idle one; the zeal of the servants who multiplied the talents entrusted to them, of him that hid his talent in the ground; and the fervour of the observers of the commandments, of the negligence and remissness of those who are ever transgressing them. (St. Chrysostom, hom. lxxx.)
These works of mercy, says St. Augustine, prevail towards life everlasting, and to the blotting out of former sins; in Psalm xlix.
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Witham
For I was hungry, etc. We may take notice, that the wicked at the day of judgment, are said to be condemned for having omitted to perform good works. (Witham)
Jansenius
St. Augustine, in his 33d sermon, brings a beautiful reason why the kingdom of heaven is bestowed solely upon the works of mercy, and eternal damnation for the neglect of them; viz. because, however just a man may be, still he has many failings to atone for, on account of which the kingdom of heaven might be justly denied him: but because he has shewn mercy to his neighbours, he deserves in like manner to have mercy shewn him. But the wicked, not having shewn mercy to their neighbours, nor redeemed their sins by alms-deeds, or the like, are thus delivered up to eternal damnation. (Jansenius, concord.)
Jesus Christ only mentions one species of good works, though others may be equally meritorious; for the means of salvation are not precisely the same for all the saints; some are saved by poverty, others by solitude, and each by that virtue which he shall have practised in the greatest degree of perfection.
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St. Chrysostom
And you visited me. How easy are the things our Saviour requires at our hands! He will not say at the day of judgment: "I was in prison, and you delivered me; I was sick, and you healed me; but only this, you visited me, you came to me." (St. Chrysostom, hom. lxxx.)
This seems particularly addressed to Christians engaged in the cares of the world, whose salvation principally depends on the practice of works of mercy.
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As long as you did it to one of these, my least brethren. Can there be a more forcible motive to charity, than the assurance of revelation that the Son of God will accept all good of offices done to the afflicted, as done to himself. This condescension of the part of Jesus Christ, will fill the elect with sentiments of profound admiration and astonishment.
Then with fire in his eyes, and terror in his countenance, he shall say to the wicked: Depart from me, ye cursed, into everlasting fire, which was prepared for the devil and his angels. It was not originally created for rebellious man; for man was created subsequently to the fall and damnation of the rebel angels: and though he imitated their transgression, the sentence of everlasting burning was reversed by Jesus Christ ... By his blood man has been redeemed from eternal punishment. If many, notwithstanding, are yet condemned to never-ending flames, they are punished under the quality of the slaves of the devil: for as they have wilfully followed his rebellious example, they must expect with him to participate in his torments. (Consult. 1:John 3:8.)
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St. Chrysostom
Prepared for the devil. When Christ invited the just to his heavenly kingdom, he calls it a kingdom prepared for them from the foundation of the world; a kingdom of inexpressible happiness, which from all eternity he designed for those who he knew would faithfully serve him. But, when he pronounces the sentence of the reprobate, he speaks in a widely different manner. He calls it an everlasting fire, prepared not for them, but for the devils and wicked spirits, their accomplices. They have chosen to cast themselves into it; they must therefore look upon themselves as the authors of all their miseries and sufferings. (St. Chrysostom, hom. lxxx.)
Menochius and Maldonatus
The pain of loss is here expressed by depart from me, and the pain of sense by eternal fire. (Menochius and Maldonatus)
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St. Augustine
Gave me not. Jesus Christ chargeth them not here with a want of faith, but with a want of good works. They certainly believed, but they attended not to good works; as if a dead faith, that is a faith not working by charity, could bring them to heaven. (St. Augustine, de fide et oper. ch. XV. and ad Dulcit. q. 2. ad 4.)
Daniel iv
Jesus Christ suffers his members to want, in mercy to them, and to afford others an opportunity of shewing their love for him, and of redeeming their sins by alms-deeds, as was said to the king of the Chaldeans, peccata tua eleemosynis redime. (Daniel iv.)
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Everlasting punishment. The rewards and torments of a future life are declared by Jesus Christ, who is truth itself, to be eternal. Let no one be found to argue hence against the goodness and mercy of God, for punishing sins committed in time with punishments that are eternal. For 1. according to human laws, we see forgery and other crimes punished by death, which is in some measure an eternal exclusion from society. 2. The will of the sinner is such, that he would sin eternally if he could; it is an eternal God, a God of infinite majesty, who is offended. He essentially hates sin; and as, in hell there is no redemption, the sin eternally continuing, the hatred God bears to sin must eternally continue, and with it eternal punishment. The doctrine of those who pretend, with Origen, to question the eternity of the duration of hell's torments; who can say with him, video infernum quasi senescentum, must encourage vice and embolden the sinner; for if the conviction of eternal torments is not capable to restrain his malice, the doctrine of temporal punishment would be a much less restraint. The present world would not be habitable, were there nothing for the wicked to apprehend after this life. There are many questions often proposed with regard to the situation and nature of hell-fire, etc. etc. etc. but in all these and similar objects of curiosity, it is best to adhere to the sage reflection of St. Augustine: "When we dispute upon a point very obscure, without any clear and certain documents from the holy Scripture, the presumption of man should stop short, and lean not more to one than the other side." (lib. 2:de pecc. meritis et remiss. ch. XXXVI. ep. 190. ad Optat. ch. V. No. 16.)
On a recapitulation of this long and most interesting discourse, we may observe, that in the first place, it treats of those wars and persecutions which are to happen in the latter ages of the world; that it next proceeds to describe the heresies and schisms among Christians; the general propagation of the gospel; the great apostacy at the time of the Antichrist; and lastly, the grand and closing scene of the day of judgment. Thus these grand and momentous events are intimately connected with each other, and all materially regard the Church of Christ.
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1. Virgins.] These virgins fiue wise, and fiue foolish, signifie that in the Church militant there be good and bad: Good workes necessarie. which bad shal be shut out at the later day, although they haue lampes (that is faith) as the other, because their lampes are out, that is, their faith is dead without charity and good workes to lighten them Greg. ho. 12.
1. Lampes.] These lampes lighted, be good workes, namely of mercy, and the laudable conuersation which shineth before men. Aug. ep. 120, c. 33.
In the liturgy The Gospel for holy Virgins.
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3. Oyle.) Right intētion. This oyle is the right inward intention directing our workes to Gods glorie, and not to the praise of our selues in the sight of men. Aug. ep. 120, c. 33.
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If we be not in the fauour of God, and haue not our owne merites, we shal not be holpen by other mens deserts at the day of iudgement.
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In the liturgy The Gospel for a Cōfessor that is a Bishop.
Concordance Luc. 19, 12.
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Free will with Gods grace doth merite.
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A terrible example for al such as do not employ the very least gift of God, to his glorie.
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27. With vsurie.) Vsurie is here taken for the lawful gaine that a man getteth by wel employing his goods. When God geueth vs any talent or talents, he looketh for vsurie, that is, for spiritual increase of the same by our diligence and industrie.
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Concordance Mr. 13, 12.
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29. That which he seemeth to haue.] We must vse Gods gifts. He is said to haue Gods gifts, that vseth them, and to such an one God wil increase his giftes. He that vseth them not, seemeth to haue, rather then hath them, and from him God wil withdraw that which before he gaue.
Concordance Lu. 8, 18
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In the liturgy The Gospel vpō munday the first weeke of Lent.
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32. Separate.) Good and bad in the Church. Lo here is the separation, for in the Church militant they liued both together. As for Heretikes, they went out of the Church before, and separated them selues, and therfore are not to be separated here, as being iudged already.
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34. Come ye, 41 get ye away.) Heauen is the reward of good workes, and Hel of the contrarie. It is no incongruity that God should say, Goe into euerlasting fire, to them that by their free wil haue repelled his mercie: and to the other, Come ye blessed of my father, take the kingdom prepared for them, that by their free wil haue receiued faith, and confessed their sinnes and done penance. Aug. li. 2 act. cum Fel. Manich. c. 8.
This kingdō then is prepared for those onely that do good workes: as Christ also signifieth els where, saying that it is not in his power to giue it otherwise. See the annot. •. 20, 23.
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35. You gaue me.) Hereby we see how much almes-deedes and al workes of mercy preuaile towardes life euerlasting, and to blot out former sinnes. Aug. in Ps. 49.
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42. Gaue me not.) He chargeth them not here that they beleeued not, but that they did not good workes. For such did beleeue, but they cared not for good workes, as though by dead faith they might haue come to heauen. Aug. defid. & op. c. 15. & ad Dulcit. q. 2. to. 4.
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Tatian † AD 180 The Diatessaron 43
… and those that were ready went in with him to the marriage feast: and [19] the door was shut. And at last those other virgins also came and said, Our Lord, [20] our Lord, open unto us. He answered and said unto them, Verily I say unto you, [21] I know you not. Watch then, for ye know not that day nor that hour.
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 7
… For thus, having first nourished the soul here, we shall partake with angels at that heavenly and spiritual table; not knocking and being repulsed like those five foolish virgins
St Gregory of Nyssa † AD 395 Against Eunomius 9.3
… For “ then ” and “ when ” have a sense which specially and properly refers to the denoting of time, according to the common use of men who speak soundly, and according to their signification in Scripture. One may take “ then shall they say among the heathen ,” and “ when I sent you ” and “ then shall the kingdom of heaven be likened
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 20
… Such are those men who only consider their own interest: nay, not such even since these persons are fit only for burning: whereas those trees are useful both for building and for the safety of those within. Such too were those Virgins, chaste indeed, and decent, and modest, but profitable to none (
St John Chrysostom † AD 407 Homilies on Second Corinthians 23
… for if they had thought it equally dangerous, they would not, perhaps, have been made its captives. So also were those wretched virgins cast out of the bridechamber, because that, having struck down the great adversary, they were wounded by one weaker, and who was nothing. (
St John Chrysostom † AD 407 Commentary on Galatians 6
… and he also urges and presses them forward by another motive, saying, “As we have therefore opportunity, let us do good.” As it is not always in our power to sow, so neither is it to show mercy; for when we have been carried hence, though we may desire it a thousand times, we shall be able to effect nothing more. To this argument of ours the Ten Virgins (
St Jerome † AD 420 The Letters of St. Jerome 44
… And as we are virgins who have taken the veil, it is our duty to show that hidden meanings lurk under your nice presents. Sackcloth, then, is a token of prayer and fasting, the chairs remind us that a virgin should never stir abroad, and the wax tapers that we should look for the bridegroom’s coming with our lights burning.
St Jerome † AD 420 The Letters of St. Jerome 125.20
… that, since he has been born again in Christ, I may present him without spot or wrinkle as a chaste virgin, chaste in mind as well as in body; that the virginity of which he boasts may be more than nominal and that he may not be shut out by the bridegroom because being unprovided with the oil of good works his lamp has gone out.
St Jerome † AD 420 The Letters of St. Jerome 130.11
… The gospel teaches us this in the parable of the wise and foolish virgins; the former of whom enter into the bridechamber of the bridegroom, while the latter are shut out from it because not having the oil of good works they allow their lamps to fail.
St Jerome † AD 420 Against Vigilantius 7
… in the other the martyrs are venerated, and the same ceremony is therefore to be allowed. Throughout the whole Eastern Church, even when there are no relics of the martyrs, whenever the Gospel is to be read the candles are lighted, although the dawn may be reddening the sky, not of course to scatter the darkness, but by way of evidencing our joy.
St Augustine of Hippo † AD 430 A Work on the Proceedings of Pelagius 11
… And in yet another scripture, after admitting the five virgins who were wise, He shuts the door against the other five foolish ones.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 43.0
On the words of the Gospel, Matt. xxv. 1 , “then shall the kingdom of heaven be likened unto ten virgins.”
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Tatian † AD 180 The Diatessaron 43
[9] Then shall the kingdom of heaven be like unto ten virgins, those that took their [10] lamps, and went forth to meet the bridegroom and the bride.
St Irenaeus of Lyons † AD 202 Against Heresies 2.24.4
… Soter is a name of five letters; Pater, too, contains five letters; Agape (love), too, consists of five letters; and our Lord, after blessing the five loaves, fed with them five thousand men. Five virgins
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 43.62
… and by wasting away the external, and withdrawing fuel from the flame, and revealing the secrets of the heart to God, Who is the only bridegroom of pure souls, and takes in with himself the watchful souls, if they go to meet him with lamps burning and a plentiful supply of oil?
Pseudo-Clement The First Epistle of the Blessed Clement, the Disciple of Peter the Apostle 3
… “Let no one,” therefore, “lead you astray with the empty words of error.” For, merely because a person is called a virgin, if he be destitute of works excellent and comely, and suitable to virginity, he cannot possibly be saved. For our Lord called such virginity as that “foolish,” as He said in the Gospel;
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Tatian † AD 180 The Diatessaron 43
[9] Then shall the kingdom of heaven be like unto ten virgins, those that took their [10] lamps, and went forth to meet the bridegroom and the bride. Five of them were [11] wise, and five foolish.
St John Chrysostom † AD 407 Homilies on Ephesians 24
… xxv. 44 .) Let us feed Him now, not one day, nor two, nor three days. “For let not mercy and truth,” saith the Wise Man, “forsake thee.” ( Prov. iii. 3 .) He saith not “do it once, nor twice.” The Virgins, we know, had oil, but not enough to last out. (
St Jerome † AD 420 The Letters of St. Jerome 22.5
… “Whosoever looketh on a woman,” the Lord says, “to lust after her hath committed adultery with her already in his heart.” So that virginity may be lost even by a thought. Such are evil virgins, virgins in the flesh, not in the spirit; foolish virgins, who, having no oil, are shut out by the Bridegroom.
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Tatian † AD 180 The Diatessaron 43
[9] Then shall the kingdom of heaven be like unto ten virgins, those that took their [10] lamps, and went forth to meet the bridegroom and the bride. Five of them were [11] wise, and five foolish. And those foolish ones took their lamps, and took not with [12, 13] them oil:
Origen † AD 254 Origen Against Celsus 6.5
… and this light is nourished within them by the oil, which in a certain parable is said to have preserved the light of the torches of the five wise virgins.
Aphrahat † AD 346 Aphrahat: Select Demonstrations 6.1
1. Expedient is the word that I speak and worthy of acceptance:— Let us now awake from our sleep , and lift up both our hearts and hands to God towards heaven; lest suddenly the Lord of the house come, that when He comes He may find us in watchfulness . Let us observe the appointed time of the glorious bridegroom,
St Jerome † AD 420 The Letters of St. Jerome 7.6
… Associated with you as she is in a holy life, she has the start of you, her holy children, in that she is your mother. Her womb may thus be truly called golden. With her I salute your sisters, who ought all to be welcomed wherever they go, for they have triumphed over their sex and the world, and await the Bridegroom’s coming,
St Jerome † AD 420 The Letters of St. Jerome 54.13
… the horse and his rider hath he thrown into the sea.” She teaches her companions to be music girls but music girls for Christ, to be luteplayers but luteplayers for the Saviour. In this occupation she passes both day and night and with oil ready to put in the lamps she waits the coming of the Bridegroom.
St Augustine of Hippo † AD 430 Of Holy Virginity 43
… Yea, “The Lord maketh wise the blind:” and, “The testimony of the Lord is faithful, it giveth wisdom unto little ones:” and, “If any one want wisdom, let him ask of God, Who giveth unto all liberally, and upbraideth not, and it shall be given to him.” But it becometh virgins to be wise, that their lamps be not extinguished.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 43.9
… “Then all those virgins arose.” What is, “they” all arose? “The hour will come,” said the Lord Himself, “when all that are in the graves shall hear His voice, and shall come forth.” Therefore at the last trumpet they all arose. “Now those wise virgins had brought oil with them in their vessels; but the foolish brought no oil with them.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 141.7
… Undue praise is flattery: undue praise of a flatterer is “the oil of a sinner.” Therefore men too, when they have mocked any one with false praise, say, “I have anointed his head.” Love then to be “convicted by the righteous One in mercy;” love not to be praised by a sinner in mockery. Have oil in yourselves, and ye shall not seek the “oil of a sinner.”
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Tatian † AD 180 The Diatessaron 43
[9] Then shall the kingdom of heaven be like unto ten virgins, those that took their [10] lamps, and went forth to meet the bridegroom and the bride. Five of them were [11] wise, and five foolish. And those foolish ones took their lamps, and took not with [12, 13] them oil: but those wise ones took oil in vessels along with their lamps.
St Irenaeus of Lyons † AD 202 Against Heresies 2.27.2
2. According to this course of procedure, therefore, man would always be inquiring but never finding, because he has rejected the very method of discovery. And when the Bridegroom
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 43.6
… but preserves its glow even unto the end. And because it glows even unto the end, therefore are the gates of the Bridegroom opened to them; therefore are they told to enter in, as that excellent servant, “Enter thou into the joy of thy Lord.” What then is the meaning of they “all slept”?
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Tatian † AD 180 The Diatessaron 43
… Five of them were [11] wise, and five foolish. And those foolish ones took their lamps, and took not with [12, 13] them oil: but those wise ones took oil in vessels along with their lamps. When then [14] the bridegroom delayed, they all slumbered and slept.
St Methodius † AD 311 The Banquet of the Ten Virgins; or Concerning Chastity 6.4
… For the delay is the interval which precedes the appearing of Christ. Now the slumbering and sleeping of the virgins signifies the departure from life; and the midnight is the kingdom of Antichrist, during which the destroying angel passes over the houses. But the cry which was made when it was said,
Aphrahat † AD 346 Aphrahat: Select Demonstrations 6.1
… Whosoever puts his trust in man shall receive the curses of Jeremiah. Whosoever is invited to the Bridegroom, let him prepare himself. Whosoever has lighted his lamp, let him not suffer it to go out. Whosoever is expectant of the marriage-cry, let him take oil in his vessel.
St John Chrysostom † AD 407 Homilies on First Thessalonians 8
… xxiv. 29 .) But wherefore with the trumpet? For we see this on Mount Sinai too, and Angels there also. But what means the voice of the Archangel? As he said in the parable of the Virgins, Arise! “The Bridegroom cometh.” (From
St John Chrysostom † AD 407 Homilies on 2 Thessalonians 3
… Therefore he has added, “and fulfill every desire of goodness.” Since he also who was clothed in filthy garments, was called, but did not abide in his calling, but for this reason was the more rejected. “Of the calling,” namely that to the bride-chamber. Since the five virgins also were called. “Arise” it says, “the bridegroom cometh.” (From
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 43.8
8. “Lo, at midnight there was a cry made.”
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Tatian † AD 180 The Diatessaron 43
… And those foolish ones took their lamps, and took not with [12, 13] them oil: but those wise ones took oil in vessels along with their lamps. When then [14] the bridegroom delayed, they all slumbered and slept. But in the middle of the night there occurred a cry, Behold, the bridegroom cometh! Go forth therefore to [15, 16] meet him.
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Tatian † AD 180 The Diatessaron 43
… but those wise ones took oil in vessels along with their lamps. When then [14] the bridegroom delayed, they all slumbered and slept. But in the middle of the night there occurred a cry, Behold, the bridegroom cometh! Go forth therefore to [15, 16] meet him. Then all those virgins arose, and made ready their lamps.
Tertullian † AD 220 On Modesty 22
… For to this end had He come, that, being Himself pure from sin, and in all respects holy, He might undergo death on behalf of sinners. Similarly, you who emulate Him in condoning sins, if you yourself have done no sin, plainly suffer in my stead. If, however, you are a sinner, how will the oil of your puny torch be able to suffice for you and for me?
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 16.9
… after which there is no appeal, no higher court, no defence on the ground of subsequent conduct, no oil obtained from the wise virgins, or from them that sell, for the lamps going out,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 28
If we impart what we have to others, if we make oil therefrom, then it will protect us, and we shall not say at that time, “Give us oil, for our lamps are going out” (
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 43.10
… And because there is then no one to praise, every man is wholly employed in his own cause, there is no one then who is not thinking of himself, therefore were there none to sell them oil; so their lamps began to fail, and the foolish betook themselves to the five wise, “give us of your oil, for our lamps are going out.”
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Tatian † AD 180 The Diatessaron 43
… When then [14] the bridegroom delayed, they all slumbered and slept. But in the middle of the night there occurred a cry, Behold, the bridegroom cometh! Go forth therefore to [15, 16] meet him. Then all those virgins arose, and made ready their lamps. The foolish [17] said unto the wise, Give us of your oil; for our lamps are gone out.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 18
… Thou art not yet come to where the rich man was, for thee to hear it said, “there is a gulf betwixt you and us.” ( Luke xvi. 26 .) The Bridegroom is not yet at hand, that one should fear to give you of his oil. Still canst thou buy and store up. And there is not one yet to say, “Not so; lest there be not enough for us and and you” (
St John Chrysostom † AD 407 Homilies on Second Corinthians 9
… But hear what Abraham said unto him: “There is a gulf betwixt us and you, so that they who wish to go forth cannot pass thither.” ( Luke xvi. 26 .) How many petitions did those virgins make to their fellows for a little oil! But hear what they also say; “Peradventure there will not be enough for you and for us;” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 84
… Prepare we then for this expedition; there is need of many supplies for the journey, for great is the heat there, and great the drought, and great the solitude. Henceforth there is no reposing at an inn, there is no buying anything, when one hath not taken all from hence. Hear at least what the virgins say, “Go ye to them that sell” (
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 43.11
11. But they say, “Not so, lest there be not enough for us and you, but go ye rather to them that sell, and buy for yourselves.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 43.12
12. “Go ye to them that sell, and buy for yourselves:”
25:10
Tatian † AD 180 The Diatessaron 43
… Go forth therefore to [15, 16] meet him. Then all those virgins arose, and made ready their lamps. The foolish [17] said unto the wise, Give us of your oil; for our lamps are gone out. But those wise answered and said, Perhaps there will not be enough for us and you: but go ye to [18] the sellers, and buy for yourselves.
Aphrahat † AD 346 Aphrahat: Select Demonstrations 6.6
… The Only Begotten Who is from the bosom of His Father shall cause all the solitaries to rejoice. There is there neither male nor female, neither bond nor free, but they all are the children of the Most High. And all the pure virgins who are betrothed to Christ shall light their lamps
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 6.15
… for sinners do not profit sinners by fellowship in transgressions; but they who perform what is right condemn sinners. For they who gave not Christ food, or drink, were many; but they rendered no aid to each other. Similar also was the case of the five virgins, who found no pardon from companionship,
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 43.15
15. Now it is no wonder, that “while they are going to buy,” while they are seeking for persons by whom to be praised, and find none; while they are seeking for persons by whom to be comforted, and find none; that the door is opened, that “the Bridegroom cometh,”
25:11
Tatian † AD 180 The Diatessaron 43
… for our lamps are gone out. But those wise answered and said, Perhaps there will not be enough for us and you: but go ye to [18] the sellers, and buy for yourselves. And when they went away to buy, the bridegroom came; and those that were ready went in with him to the marriage feast: and [19] the door was shut.
St Methodius † AD 311 The Banquet of the Ten Virgins; or Concerning Chastity 11.2
Thekla . 8. The virgins standing without the chamber,
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 7
… For, ‘let the wicked be taken away, so that he shall not see the glory of the Lord .’ For although, when they shall hear the universal proclamation of the promise, ‘Awake, thou that sleepest, and arise from the dead ,’ they shall rise and shall come even to heaven, knocking and saying, ‘Open to us
St Ambrose of Milan † AD 397 Concerning Widows 13
75. So , then, a commandment to this effect is not given, but a counsel is. Chastity is commanded, entire continence counselled. “But all men cannot receive this saying, but they to whom it is given. For there are eunuchs which were so born from their mothers womb,”
25:12
Tatian † AD 180 The Diatessaron 43
… but go ye to [18] the sellers, and buy for yourselves. And when they went away to buy, the bridegroom came; and those that were ready went in with him to the marriage feast: and [19] the door was shut. And at last those other virgins also came and said, Our Lord, [20] our Lord, open unto us.
Eusebius of Caesarea † AD 339 The Church History of Eusebius 7.7.3
3. And the word which came to me commanded me, saying distinctly, ‘Read everything which thou canst take in hand, for thou art able to correct and prove all; and this has been to thee from the beginning the cause of thy faith.’ I received the vision as agreeing with the apostolic word, which says to them that are stronger, ‘Be skillful money-changers.’”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 22.22
… for it is not written that they shall gnash their teeth, nor that there is darkness there. Some shall be cast into another place, a place where their worm shall not die, and their fire shall not be quenched, and they shall became an astonishment to all flesh . In the faces of others the door shall be closed and the Judge will say to them:— I know you not .
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 9.65
… Again the Unbegotten God does not know the foolish virgins; He is ignorant of those who were too careless to have their oil ready, when He entered the chamber of His glorious coming. They come and implore, and so far from not knowing them, He cries, Verily, I say unto you, I know you not
St John Chrysostom † AD 407 Homily on the Paralytic Let Down Through the Roof 3
… on this account He wrought the cure in the presence of all, but He gives the exhortation or the advice privately. For He never makes a public display of our sins, except at any time He sees men insensible to them. For when He says “ye saw me hungry, and fed me not: and thirsty and gave me no drink,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 23
No doubt hell, and that punishment, is a thing not to be borne. Yet though one suppose ten thousand hells, he will utter nothing like what it will be to fail of that blessed glory, to be hated of Christ, to hear “I know you not,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 75
… For nothing is more sullied than virginity not having mercy; so that even the multitude are wont to call the unmerciful dark. Where then was the profit of virginity, when they saw not the bridegroom? and not even when they had knocked did they obtain, but they heard that fearful saying, “Depart, I know you not.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 30
… xi. 20 ); do not lessen thy virtue by boastfulness. Wouldest thou do something truly great? Never let a surmise of thy attainments as great enter thy mind. But thou art a virgin? So were those in (the Gospel) virgins, but they got no benefit from their virginity, because of their cruelty and inhumanity. (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 13
… For as He will not endure then, if He see His Spirit shining in thee, to give thee up to punishment, so neither will He allow them, if He see It quenched, to bring thee into the Bride-chamber, even as He admitted not those virgins. (
St John Chrysostom † AD 407 Homilies on First Corinthians 30
Since nothing is more fearful and full of anguish than that voice which they who departed without abundant almsgiving shall then hear the Bridegroom, “I know you not.” (S.
St John Chrysostom † AD 407 Homilies on 2 Timothy 6
… For “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven”; and again, “I know you not; depart from me, ye that work iniquity.” ( Matt. vii. 21–23 .) You see there is no advantage from our faith, when our Lord knows us not: and to the virgins he says the same, “I know you not.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 50
… We shall depart, therefore, carrying dust and ashes with us, and having much smoke to convict us of having had lamps and of having extinguished them; for where there is smoke, there needs must have been fire which hath been quenched. May none of us ever hear that word, “I know you not.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 28
… xxv. 8 ), nor shall we beg of others, nor shall we be shut out when we are gone to them that sell, nor shall we hear that fearful and terrible voice, while we are knocking at the doors, “I know you not.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 31
See again the five virgins also, hearing before all, “I know you not.” (
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 43.16
… “Lord, Lord, open to us.” What! did they not repent, that they had brought no oil with them? Yes, but what profiteth them their late repentance, when the true wisdom mocked them? Therefore “the door was shut.” And what was said to them? “I know you not.” Did not He know them, who knoweth all things? What then is, “I know you not?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 102.18
… Now is the time, when Sion is in building: now the stones are entering into the structure: when the building is finished, and the house dedicated, why dost thou run, to ask when too late, to beg in vain, to knock to no purpose, doomed to abide without with the five foolish virgins?
25:13
Tatian † AD 180 The Diatessaron 43
… And when they went away to buy, the bridegroom came; and those that were ready went in with him to the marriage feast: and [19] the door was shut. And at last those other virgins also came and said, Our Lord, [20] our Lord, open unto us. He answered and said unto them, Verily I say unto you, [21] I know you not.
St Irenaeus of Lyons † AD 202 Against Heresies 5.10
… so men also, when they become careless, and bring forth for fruit the lusts of the flesh like woody produce, are rendered, by their own fault, unfruitful in righteousness. For when men sleep, the enemy sows the material of tares; and for this cause did the Lord command His disciples to be on the watch.
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 9.65
… Their coming and their prayer compel Him to recognize them, but His profession of ignorance refers to His will, not to His nature: they are unworthy to be known of Him to Whom nothing is unknown. Hence, in order that we should not impute His ignorance to infirmity, He says immediately to the Apostles, Watch therefore, for ye know not the day nor the hour
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.28
46. Moreover, after narrating the parable of the Virgins, again He shews more clearly who they are who are ignorant of the day and the hour, saying, ‘Watch therefore, for ye know neither the day nor the hour
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 75
“Watch therefore, for ye know not the day nor the hour.”
St Jerome † AD 420 Against Jovinianus 2.10
… we must always bear in mind the exact point of an illustration. For instance, the ten virgins are not examples of the whole human race, but of the careful and the slothful: the former are ever anticipating the advent of our Lord, the latter abandon themselves to idle slumber without a thought of future judgment. And so at the end of the parable it is said,
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 43.17
… let there be among you the five wise, but be not five such persons only. Let there be among you the five wise, belonging to this wisdom of the number five. For the hour will come, and come when we know not. It will come at midnight, Watch ye. Thus did the Gospel close; “Watch, for ye know neither the day nor the hour.”
25:14
Tatian † AD 180 The Diatessaron 43
… Take now from him the talent, and give it to him that hath ten talents. [37] Whosoever hath shall be given, and he shall have more: but he that hath not, even [38] [Arabic, p. 165] what he hath shall be taken from him. And the unprofitable servant, put him forth into the outer darkness: there shall be the weeping and gnashing of teeth.
St Irenaeus of Lyons † AD 202 Against Heresies 3.17.3
… so that we, receiving by the Spirit the image and superscription of the Father and the Son, might cause the denarium entrusted to us to be fruitful, counting out the increase [thereof] to the Lord.
Origen † AD 254 Origen's Commentary on Matthew 14.12
… but, with regard to the question at what time the man—the king—in the parable wished to make a reckoning with his own servants, we will say that it seems that this takes place about the time of the judgment which had been proclaimed. And this is confirmed by two parables, one at the close of the Gospel before us,
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.26
First, therefore, it is necessary that the Gospel should be preached among all nations
25:15
Tatian † AD 180 The Diatessaron 43
[22] It is as a man, who went on a journey, and called his servants, and delivered unto [23] them his possessions.
Origen † AD 254 Origen's Commentary on Matthew 14.7
… at the rational coins and the tried money of the householder, of which one receives more and another less, for according to the ability of each, to one are given five talents as he has the ability to administer so many, but to another two as not being able to receive the amount of the man before him, and to another one as being also inferior to the second.
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.72
72. When will this be, say they who are swift but not sure in every thing, readily building up, readily throwing down. When will the lamp be upon its stand, and where is the talent?
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.pref.7
7. In the Fifth Book, therefore, we speak of the indivisible Godhead of the Father, the Son, and the Holy Ghost (omitting, however, a full discussion on the Holy Ghost), being urged by the teaching of the Gospel to let out on interest to human minds the five talents
St John Chrysostom † AD 407 Homilies on Colossians 1
… but he that expendeth all in this way, even though he should have given little, hath done the whole. For what is required is that we give, not much or little, but not less than is in our power. Think we on him with the five talents, and on him with the two. (
St Jerome † AD 420 Against Jovinianus 2.10
… And so the Saviour says, “I say to you, her sins which are many are forgiven her, for she hath loved much. But to whom little is forgiven, the same loveth little.” He who loves little, and has little forgiven, he will of course be of inferior rank.
25:16
Tatian † AD 180 The Diatessaron 43
[22] It is as a man, who went on a journey, and called his servants, and delivered unto [23] them his possessions. And unto one he gave five talents, and another two, and another [24] one; every one according to his strength; and went on his journey forthwith.
Aphrahat † AD 346 Aphrahat: Select Demonstrations 6.1
… Whosoever excuses himself from the wedding shall not taste the feast. Whosoever loves fields and merchandise, shall be shut out of the city of Saints. Whosoever does not bear fruit in the vineyard, shall be uprooted and cast out to torment. Whosoever has re ceived money from his Lord, let him return it to its Giver with its increase.
25:17
Tatian † AD 180 The Diatessaron 43
… And unto one he gave five talents, and another two, and another [24] one; every one according to his strength; and went on his journey forthwith. He [Arabic, p. 164] then that received the five talents went and traded with them, and gained [26] other five.
25:18
Tatian † AD 180 The Diatessaron 43
… And unto one he gave five talents, and another two, and another [24] one; every one according to his strength; and went on his journey forthwith. He [Arabic, p. 164] then that received the five talents went and traded with them, and gained [26] other five. And so also he of the two gained other two.
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 1.9
… As to the former, let him beware lest, if he refuses altogether, he be as one who binds up in a napkin the money which he has received, and be judged for hiding it (
25:19
Tatian † AD 180 The Diatessaron 43
… every one according to his strength; and went on his journey forthwith. He [Arabic, p. 164] then that received the five talents went and traded with them, and gained [26] other five. And so also he of the two gained other two. But he that received [27] the one went and digged in the earth, and hid the money of his lord.
Origen † AD 254 Origen's Commentary on Matthew 14.12
… called his own servants, and delivered unto them his own goods, and to one he gave five talents, and to another two, and to another one talent;” then they took action with regard to that which had been entrusted to them, and, after a long time, the lord of those servants cometh, and it is written in the very words, that he also makes a reckoning with them.
25:20
Tatian † AD 180 The Diatessaron 43
… He [Arabic, p. 164] then that received the five talents went and traded with them, and gained [26] other five. And so also he of the two gained other two. But he that received [27] the one went and digged in the earth, and hid the money of his lord. And after a long time the lord of those servants came, and took from them the account. [28]
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.pref.10
10. Oh that I might safely say of you at that time: “Lord, Thou gavest me five talents, behold I have gained five other talents;”
25:21
Tatian † AD 180 The Diatessaron 43
… But he that received [27] the one went and digged in the earth, and hid the money of his lord. And after a long time the lord of those servants came, and took from them the account. [28] And he that received five talents came near and brought other five, and said, My lord, thou gavest me five talents: lo, I have gained other five in addition to them. [29]
St Irenaeus of Lyons † AD 202 Against Heresies 4.11.2
… who has promised that He will give very much to those always bringing forth fruit, and more [and more] to those who have the Lord’s money. “Well done,” He says, “good and faithful servant: because thou hast been faithful in little, I will appoint thee over many things; enter thou into the joy of thy Lord.”
St Hippolytus † AD 235 The Refutation of All Heresies 10.29
… Thou hast the example of the Logos. His will, however, was, that you should be a man, and He has made thee a man. But if thou art desirous of also becoming a god, obey Him that has created thee, and resist not now, in order that, being found faithful in that which is small, you may be enabled to have entrusted to you also that which is great.
St Pontius the Deacon † AD 300 The Life and Passion of Cyprian, Bishop and Martyr. By Pontius the Deacon 2
… Then—what is even greater—when he had learned from the reading of Scripture certain things not according to the condition of his novitiate, but in proportion to the earliness of his faith, he immediately laid hold of what he had discovered, for his own advantage in deserving well of God.
Aphrahat † AD 346 Aphrahat: Select Demonstrations 6.1
… Let us prepare oil for our lamps that we may go forth to meet Him with joy. Let us make ready provision for our abiding-place, for the way that is narrow and strait. And let us put away and cast from us all uncleanness, and put on wedding garments. Let us trade with the silver that we have received,
St Athanasius of Alexandria † AD 373 De Decretis. (Defence of the Nicene Definition.) 3
… For the more or less does not indicate a different nature; but attaches to each according to the practice of virtue; and one is placed over ten cities, another over five; and some sit on twelve thrones judging the twelve tribes of Israel; and others hear the words, ‘Come, ye blessed of My Father,’ and, ‘Well done, good and faithful servant
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 2
… and thus, when the grace committed to him has been doubled, he may hear, ‘Thou good and faithful servant, thou hast been faithful in a little, I will set thee over much: enter into the joy of thy Lord
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 11
… But if anything that would promote joy and gladness should offer, let us attend to it; so that our heart may not be sad, like that of Cain; but that, like faithful and good servants of the Lord, we may hear the words, ‘Enter into the joy of thy Lord
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 40
… within, by the Spirit, rightly dividing the word of truth—we may hear, ‘Enter into the joy of thy Lord
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 42
… I mean, to the Passover,—to Christ, Who is sacrificed; for ‘Christ our Passover is sacrificed.’ ( And afterwards: ) They, therefore, that are thus prepared shall hear, ‘Enter into the joy of thy Lord
St Basil the Great † AD 379 De Spiritu Sancto 16
… thou hast been faithful over a few things, I will make thee ruler over many things.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 1.2
… new birth I mean not of bodies, but the spiritual new birth of the soul. For our bodies are begotten by parents who are seen, but our souls are begotten anew through faith: for the Spirit bloweth where it listeth : and then, if thou be found worthy, thou mayest hear, Well done, good and faithful servant
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 3.2
… O may none of those whose names have now been enrolled hear the words, Friend, how camest thou in hither, not having a wedding garment ? But may you all hear, Well done, good and faithful servant; thou wast faithful over a few things, I will set thee over many things: enter thou into the joy of thy lord
St Ambrose of Milan † AD 397 Concerning Widows 12
… “Because thou hast been faithful over a few things, I will make thee ruler over many things.”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 12.16
… But God forbid it should be this! but may you hear that different voice which Christ uttered, saying to him who had made profit, “Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 43
… “Come, ye blessed of My Father, inherit the Kingdom prepared for you.” ( Matt. xxv. 34 .) When the matter is, to converse with Abraham, then Himself comes to him: when it is, to depart to Sodom, He sends His servants, like a judge raising up those who are to punish. “Thou hast been faithful over a few things, I will make thee ruler over many things” (
St John Chrysostom † AD 407 Homilies on First Corinthians 43
… Is it not quite plain that it will be he who is sick and in adversity, seeing that though he did well and suffered ill, he felt not according to human infirmity? I suppose this is plain to every one. And, in truth, this is the adamantine statue, this is the considerate servant. (See S.
St Augustine of Hippo † AD 430 The Confessions 2.10
18. Who can unravel that twisted and tangled knottiness? It is foul. I hate to reflect on it. I hate to look on it. But thee do I long for, O righteousness and innocency, fair and comely to all virtuous eyes, and of a satisfaction that never palls! With thee is perfect rest, and life unchanging. He who enters into thee enters into the joy of his Lord,
St Augustine of Hippo † AD 430 The Confessions 9.10
… If this could be sustained, and other visions of a far different kind be withdrawn, and this one ravish, and absorb, and envelope its beholder amid these inward joys, so that his life might be eternally like that one moment of knowledge which we now sighed after, were not this “Enter thou into the joy of Thy Lord”?
St Augustine of Hippo † AD 430 On the Holy Trinity 1.13
… But what is life eternal, except “that they may know Thee,” He says, “the One true God, and Jesus Christ, whom Thou hast sent?” but know Him now in that glory of which He says to the Father, “Which I had with Thee before the world was.” For then He will deliver up the kingdom to God, even the Father, that the good servant may enter into the joy of his Lord,
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 43.6
… but preserves its glow even unto the end. And because it glows even unto the end, therefore are the gates of the Bridegroom opened to them; therefore are they told to enter in, as that excellent servant, “Enter thou into the joy of thy Lord.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 88.8
… go thy way.” For to others I shall say, “Enter thou into the joy of thy Lord.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 85.1
… Is it not to the obedient servant that He is yet one day to say, “Well done, thou good servant; because thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy Lord”?
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 88.1
… whereas, when it is here said, “The servant is not greater than his lord: if they have persecuted me, they will also persecute you,” that servant is meant who is distinguished by the clean fear which endureth for ever. For this is the servant who is yet to hear, “Well done, thou good servant: enter thou into the joy of thy Lord.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 5.14
… Therefore these shall not stand in the morning, and see. And that expression is as great a punishment, as that which is said, “But for me it is good to cleave to the Lord,” is a great reward. To this punishment is opposed, “Enter thou into the joy of Thy Lord;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 6.8
… that he should rather be wholly without God, whosoever whilst there is time refuses correction. Now to be wholly without God, what else is it, but to be in extreme blindness? If indeed God “dwell in inaccessible light,” whereinto they enter, to whom it is said, “Enter thou into the joy of thy Lord.”
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 5.57
… that so thou mayest receive as many rewards from the Saviour of the human race as thou shalt have won souls for Him. Labour therefore, most dear brother, and so direct the whole activity of thy heart and soul, that thou mayest hereafter be counted worthy to hear, Well done, thou good and faithful servant: enter thou into the joy of thy Lord (
25:22
Tatian † AD 180 The Diatessaron 43
… [28] And he that received five talents came near and brought other five, and said, My lord, thou gavest me five talents: lo, I have gained other five in addition to them. [29] His lord said unto him, Well done, thou good and faithful servant: over a little hast [30] thou been faithful, over much will I set thee: enter into the joy of thy lord.
25:23
Tatian † AD 180 The Diatessaron 43
… [29] His lord said unto him, Well done, thou good and faithful servant: over a little hast [30] thou been faithful, over much will I set thee: enter into the joy of thy lord. And he that had the two came near and said, My lord, thou gavest me two talents: lo, [31] other two have I gained in addition to them.
St Hippolytus † AD 235 A discourse by the most blessed Hippolytus, bishop and martyr, on the end of the world, and on Antichrist, and on the second coming of our lord Jesus Christ 49
… so that to us also the merciful and benignant God may say, “Thy faith hath saved thee, go in peace;” and again, “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.”
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 3
… On this account, he praises those who increased [their talents], saying, ‘Well done, good and faithful servant; thou hast been faithful in a little, I will place thee over much; enter into the joy of thy Lord
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 54
… and to some He will say, “Come, ye blessed of my Father; for I was an hungered, and ye gave me meat;” to others, “Well done, thou good and faithful servant, thou hast been faithful over a few things, I will set thee over many things.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 75
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,”
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 1.11
… evidently the punishments of darkness, which He calls in another passage the outer darkness: for this reason, I believe, that the joy of the divine rewards is something internal in the mind itself, or even if anything more hidden can be thought of, that joy of which it is said to the servant who deserved well, “Enter thou into the joy of thy Lord;”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 25.14
… Noble interior, sweet retreat! O secret dwelling without weariness, without the bitterness of evil thoughts, without the solicitings of temptations and the interruptions of griefs! Is it not that secret dwelling whither shall enter that well-deserving servant, to whom the Lord will say, “Enter thou into the joy of thy Lord?”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 145
… thou hast been faithful over a few things I will make thee ruler over many things. Enter thou into the joy of thy Lord.”
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 7.4
… 10 ). And to the servant who administers well it is said, Because thou hast been faithful over a few things, I will make thee ruler over many things (
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 9.108
… By the exhortation of your tongue let them learn what to fear, and be taught what to love; that, when thou givest up the talents entrusted to thee with multiplied gain, in the day of retribution thou mayest be counted worthy to hear, Well done, good and faithful servant: enter thou into the joy of thy lord (
25:24
Tatian † AD 180 The Diatessaron 43
… enter into the joy of thy lord. And he that had the two came near and said, My lord, thou gavest me two talents: lo, [31] other two have I gained in addition to them. His lord said unto him, Good, thou faithful servant: over a little hast thou been faithful, over much will I set thee: enter [32] into the joy of thy lord.
St John Chrysostom † AD 407 Treatise Concerning the Christian Priesthood 6.10
Chrysostom : Thou hast spoken well and nobly, for I am not myself able to believe that it is possible for one who has not labored for the salvation of his fellow to be saved, nor did it at all profit the wretched man in the Gospel that he had not diminished his talent; but he perished through not increasing it and bringing it doubled to his master.
St John Chrysostom † AD 407 Three Homilies Concerning the Power of Demons 3.2
… Thus will the Master also judge us: He places fellow servants with fellow-servants, nor does he give sentence according to his own judgment, in order that no one may begin to say again, as that servant said, who was entrusted with the talent, and who instead of a talent brought the accusation. “Thou art an austere man.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 75
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.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 44
On the words of the Gospel, Matt. xxv. 24 , etc., where the slothful servant who would not put out the talent he had received, is condemned.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 87.15
… ‘Thou oughtest therefore to have given My money to the exchangers, and at My coming I should have required Mine own with usury.’”
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.25
Let these, therefore, when they keep to themselves the word of preaching, hear with terror the divine sentences against them, to the end that fear may expel fear from their hearts. Let them hear how he that would not lay out his talent lost it, with a sentence of condemnation added (
25:25
Tatian † AD 180 The Diatessaron 43
… His lord said unto him, Good, thou faithful servant: over a little hast thou been faithful, over much will I set thee: enter [32] into the joy of thy lord. And he also that received the one talent came forward and said, My lord, I knew thee that thou art a severe man, who reapest where thou [33] sowest not, and gatherest where thou didst not scatter:
St Gregory of Nyssa † AD 395 Against Eunomius 11.2
… For there, when those who had laboured before the others were dissatisfied at all receiving the same pay, and deemed the good fortune of the last to be their own loss, the just judge says to one of the murmurers , “Friend, I do thee no wrong: did I not agree with thee for a penny a day? Lo, there thou hast that is thine
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 20
… Such are they who have not nourished Christ. For observe that none of those are charged with particular sins of their own, with fornication, for instance, or with perjury; in short, with no sin but the having been of no use to another. Such was he who buried his talent, showing indeed a blameless life, but not being useful to another. (
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 10.9
… Enough for me is the care of my own soul: this let me keep undefiled for God;—come, does there not recur to thy mind the case of that servant who hid his talent and would not lay it out? Was he accused because he lost it, and not because he kept it without profit?
Theodoret of Cyrus † AD 458 The Ecclesiastical History of Theodoret 5.38
… for how great a penalty is due for the hiding of our talent is taught in the history of the holy gospels.”
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Tatian † AD 180 The Diatessaron 43
… enter [32] into the joy of thy lord. And he also that received the one talent came forward and said, My lord, I knew thee that thou art a severe man, who reapest where thou [33] sowest not, and gatherest where thou didst not scatter: and so I was afraid, and [34] went away and hid thy talent in the earth: lo, thou hast what is thine.
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 3
… thou oughtest therefore to have put my money to the exchangers, and on my return, I should have received mine own. Take therefore the talent from him, and give it to him that hath ten talents
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 6
… Take, therefore, from him the talent, and give it to him that hath ten talents. For to every one that hath shall be given, and he shall have more abundantly; but from him that hath not, shall be taken away even that which he hath. And cast ye the unprofitable servant into outer darkness; there shall be weeping and gnashing of teeth
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 16.18
… Another has defiled the land with usury and interest, both gathering where he had not sowed and reaping where he had not strawed,
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.pref.7
… lest perhaps when the Lord comes, and finds His money hidden in the earth, He may say to me: “Thou wicked and slothful servant, thou knewest that I reap where I do not sow; and gather where I have not strawed; thou oughtest therefore to have put My money to the exchangers, that at My coming I might have received Mine Own,”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 12.16
… For this cause I too cease not to make mention of these things. For I fear, lest by any means I should hear it said on that day, “O wicked and slothful servant, thou oughtest to have put my money to the exchangers.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 54
And again passing an opposite sentence, to some He will answer, “Depart into the everlasting fire, that is prepared for the devil and his angels,” and to others, “O thou wicked and slothful servants.”
St John Chrysostom † AD 407 Homilies on Colossians 1
… but There, when Christ is come, this one indeed shall stand with much boldness, and shall hear before the whole world, “Thou sawest Me an hungered, and didst feed Me; naked, and didst clothe Me; a stranger, and didst take Me in” ( Matt. xxv. 35 .); and all the like words: but the other shall hear the contrary; “Wicked and slothful servant” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 31
… xxv. 12 .) For the five and five do not set forth the number of five only, but those virgins who are wicked and cruel and inhuman, and those who are not such. So also he that buried his one talent, heard before all, even of those who had brought the five and the two, “Thou wicked and slothful servant.” (
St Augustine of Hippo † AD 430 On Christian Doctrine pref.8
… Why does he not rather send them direct to God, that they too may learn by the inward teaching of the Spirit without the help of man? The truth is, he fears to incur the re proach: “Thou wicked and slothful servant, thou oughtest to have put my money to the exchangers.”
St Augustine of Hippo † AD 430 On the Catechising of the Uninstructed 14
… But when from the mouth of the Lord this so threatening sentence is heard, “Thou wicked and slothful servant, thou oughtest to give my money to the exchangers,”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 82.4
… And I should have no wish to say this; but what can I do? Shall I fear man, so as to suppress the truth? What, if those servants do not fear the Lord, shall I therefore too not fear? as if I do not know that it is said, “‘Thou wicked and slothful servant,’
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 39.5
5. “And while I was musing, the fire burned” ( ver. 3 ).…I reflected on the words of my Lord, “Thou wicked and slothful servant, thou oughtest to have put My money to the exchangers, and I at My coming should receive it again with usury.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 102.7
… Parietinæ, or ruins, as we call them, are walls standing without roof, without inhabitants, these are the habitation of the owl. And then as to the house-top and the sparrows, ye are familiar with them. I find, therefore, some one of Christ’s body, a preacher of the word, sympathizing with the weak, seeking the gains of Christ, mindful of his Lord to come.
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 78
… “Thou wicked and slothful servant…Thou oughtest to have put my money to the exchangers, and then at my coming I should have received the same with usury.”
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Tatian † AD 180 The Diatessaron 43
… and so I was afraid, and [34] went away and hid thy talent in the earth: lo, thou hast what is thine. His lord answered and said unto him, Thou wicked and slothful servant, thou knewest me [35] that I reap where I sowed not, and gather where I did not scatter;
Origen † AD 254 Origen's Commentary on Matthew 14.8
But you will here inquire whether all men can be called servants of the king, or some are servants whom he foreknew and fore-ordained, while there are others who transact business with the servants, and are called bankers.
Aphrahat † AD 346 Aphrahat: Select Demonstrations 6.1
… Whosoever looks forward to enter into rest, let him make ready his provision for the Sabbath. Whosoever begs forgiveness of his Lord, let him also forgive his debtor. Whosoever does not demand back a hundred dinars, his Lord forgives him ten thousand talents. Whosoever casts down his Lord’s money on the banker’s table,
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 49
… For had you not taken the money, He would not have blamed you. But He would reasonably do so if upon taking it you dug and buried it,—in the words which God forbid that your piety should ever hear: ‘Thou oughtest to have given my money to the bankers, that when I came I might demand it of them
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 5.13
13. Guard them with reverence, lest per chance the enemy despoil any who have grown slack; or lest some heretic pervert any of the truths delivered to you. For faith is like putting money into the bank
St John Chrysostom † AD 407 To Those Who Had Not Attended the Assembly 1
… For the deposit must be doubled, and it becomes doubled when together with our own salvation we undertake to make some provision for the good of others. For the man in the parable said “Lo! there thou hast that is thine:” but this did not serve him for a defence: for it was said to him “thou oughtest to have put the money to the exchangers.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 75
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,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 31
… But why are we now philosophizing about names, while meanings so important are neglected, and many do not so much as know the very names of the sacred books? Still even then we ought not to recede from an attention to things of this sort. For “thou oughtest,” He says, “to have put My money to the exchangers.” (
St Augustine of Hippo † AD 430 The Confessions 1.4
… seeking, and yet possessing all things. Thou lovest, and burnest not; art jealous, yet free from care; repentest, and hast no sorrow; art angry, yet serene; changest Thy ways, leaving unchanged Thy plans; recoverest what Thou findest, having yet never lost; art never in want, whilst Thou rejoicest in gain; never covetous, though requiring usury.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 39.5
… to be instructed,…in this state of suspense, he prays for a better place, a place different from this his present stewardship, in which man is in such difficulty and in such danger, and sighing after a certain “end,” when he was not to be subject to these things, when the Lord is to say to the faithful dispenser, “Enter thou into the joy of thy Lord,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 72.16
… For, for example’s sake, while a man-slayer killeth only the body of a man, but can no wise hurt the soul; of himself both soul and body is destroyed in hell. Because of such despisers of present commandment and deriders of future punishment hath been said, “I coming would have exacted with usuries,”
John Cassian † AD 435 The Conferences of John Cassian 14.17
… For this reason he chose to use up his Lord’s money that he might be the garner from a temporal profit, and not that the Lord, as it is written, might “when He comes, receive His own with usury.”
Pseudo-Clement The Clementine Homilies 3.61
“But if any one of those present, being able to instruct the ignorance of men, shrink from it, thinking only of his own ease, let him expect to hear this sentence: ‘O wicked and slothful servant, thou oughtest to have given my money to the exchangers, and I at my coming should have got my own. Cast out the unprofitable servant into the outer darkness.’
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Tatian † AD 180 The Diatessaron 43
… lo, thou hast what is thine. His lord answered and said unto him, Thou wicked and slothful servant, thou knewest me [35] that I reap where I sowed not, and gather where I did not scatter; it was incumbent on thee to put my money to the bank, and then I should come and seek it with its [36] gains.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 75
… 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.”
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Tatian † AD 180 The Diatessaron 43
… His lord answered and said unto him, Thou wicked and slothful servant, thou knewest me [35] that I reap where I sowed not, and gather where I did not scatter; it was incumbent on thee to put my money to the bank, and then I should come and seek it with its [36] gains. Take now from him the talent, and give it to him that hath ten talents. [37]
Archelaus † fl. AD 278 A Fragment of the Same Disputation 2
… Or is it not on account of their unworthiness, since they closed their own eyes? For wherever wickedness is a matter self-chosen, there too there is the absence of grace. “For unto him that hath shall be given, but from him that hath not shall be taken away even that which he seemeth to have.”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 10.8
… And remember, my beloved, what I wrote to thee, in the first discourse, about faith, that whoever has freely received ought to give freely as he has received, as our Lord said:— Freely ye have received, freely give. For whosoever keeps back part of anything he has received,
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 6.28
… Was it from hating them that He wished them not to see? Or because of their unworthiness, since their eyes they had closed . For where there is wilful wickedness, there is also a withholding of grace: for to him that hath shall be given; but from him that hath not shall be taken even that which he seemeth to have
25:30
Tatian † AD 180 The Diatessaron 43
… it was incumbent on thee to put my money to the bank, and then I should come and seek it with its [36] gains. Take now from him the talent, and give it to him that hath ten talents. [37] Whosoever hath shall be given, and he shall have more: but he that hath not, even [38] [Arabic, p. 165] what he hath shall be taken from him.
St John Chrysostom † AD 407 Treatise Concerning the Christian Priesthood 4
… must I call them, who have not found out how to discharge the duties of this office well, though thou wert to say ten thousand times over that they had been driven to undertake it, and that, therefore, their errors therein are sins of ignorance)—for the sake, I say, of such that they might succeed in escaping that unquenchable fire, and the outer darkness
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 12
… For it will be no longer, “Dust thou art, and unto dust shalt thou return,” and thou “tillest the ground,” and those former words, that will be said to us; but what is far more grievous than these, the “outer darkness,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 75
… 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.”
St Augustine of Hippo † AD 430 City of God 20.22
… Certainly not; but they shall go out by knowledge. For this expression, go out , signifies that those who shall be punished shall be without. And thus the Lord also calls these places “the outer darkness,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 5.14
… Therefore these shall not stand in the morning, and see. And that expression is as great a punishment, as that which is said, “But for me it is good to cleave to the Lord,” is a great reward. To this punishment is opposed, “Enter thou into the joy of Thy Lord;” for similar to this expulsion is, “Cast him into outer darkness.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 6.8
… as I have already quoted that which is said, “God gave them over to a reprobate mind”? For such is the blindness of the mind. Whosoever is given over thereunto, is shut out from the interior light of God: but not wholly as yet, whilst he is in this life. For there is “outer darkness,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 39.5
… 3 ).…I reflected on the words of my Lord, “Thou wicked and slothful servant, thou oughtest to have put My money to the exchangers, and I at My coming should receive it again with usury.” And that which follows may God avert from those who are His stewards! Bind him hand and foot, and let him be cast into outer darkness;
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Tatian † AD 180 The Diatessaron 43
… Then shall he answer and say unto them, Verily I say unto you, When ye did it not unto one of these little ones , ye did it not [58] unto me also. And these shall go away into eternal punishment: but the righteous into eternal life.
Tertullian † AD 220 Five Books in Reply to Marcion 4
On the left hand ): that some indeed there are
St Hippolytus † AD 235 A discourse by the most blessed Hippolytus, bishop and martyr, on the end of the world, and on Antichrist, and on the second coming of our lord Jesus Christ 41
… and He shall separate them one from another, as a shepherd divideth his sheep from the goats: and He shall set the sheep on His right hand, but the goats on the left. Then shall the King say unto them on His right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.”
St Cyprian of Carthage † AD 258 On Works and Alms 23
… And He shall answer them, Verily I say unto you, In so far as ye did it not to one of the least of these, ye did it not unto me. And these shall go away into everlasting burning: but the righteous into life eternal.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 2.31
… And He shall answer unto them, Verily I say unto you, Inasmuch as ye have not done it to one of the least of these, ye have not done it unto me. And these shall go away into everlasting burning, but the righteous into life eternal.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.2
… And He shall answer them, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not unto me. And these shall go away into everlasting burning: but the righteous into life eternal.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 15.24
24. When the Son of Man , He says, shall come in His glory, and all the Angels with Him
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.13
… And we need not go far afield for proof, inasmuch as the Son Himself has said of Himself: “When the Son of Man shall come in His majesty, and all the angels with Him, then shall He sit upon the throne of His majesty.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 2
… i. 20 ): and again to Mary, “Fear not, Mary.” ( Luke i. 30 .) And at the Resurrection: “He is not here; He is risen, and goeth before you.” ( ib. xxiv. 6 .) “Come, and see!” ( Matt. xxviii. 6 .) And at the Second Coming. For that they may not be utterly in amaze, therefore it is added, “Shall thus come.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 28
… the object of the second will be not to remit, but to enquire. Therefore of the first He saith, “I came not to condemn the world, but to save the world” ( c. iii. 17 ); but of the second, “When the Son shall have come in the glory of His Father, He shall set the sheep on His right hand, and the goats on His left.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 31
… xxv. 42 .) When are these things said? Is it in a corner? Is it in a secret place? By no means. When then? “When the Son of Man shall come in His glory” (
St Jerome † AD 420 The Letters of St. Jerome 59
(2) Is it not a mistake to identify the sheep and the goats of Christ’s parable (
St Augustine of Hippo † AD 430 On the Holy Trinity 1.9
… But in order to intimate the Trinity, some things are separately affirmed, the Persons being also each severally named; and yet are not to be understood as though the other Persons were excluded, on account of the unity of the same Trinity and the One substance and Godhead of the Father and of the Son and of the Holy Spirit.
St Augustine of Hippo † AD 430 On the Holy Trinity 1.13
… just as we say, that He judges as God, that is, by divine power, not by human; and yet the man Himself will judge, just as the Lord of glory was crucified: for so He expressly says, “When the Son of man shall come in His glory, and all the holy angels with Him, and before Him shall be gathered all nations;”
St Augustine of Hippo † AD 430 The Enchiridion 69
… on this virtue, that our Lord tells us beforehand, that He will ascribe no merit to those on His right hand but that they abound in it, and no defect to those on His left hand but their want of it, when He shall say to the former, “Come, ye blessed of my Father, inherit the kingdom,” and to the latter, “Depart from me, ye cursed, into everlasting fire.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John chapter21.7
… for I was hungry, and ye gave me to eat”? And when they shall answer, “Lord, when saw we Thee hungry?” He will say to them, “Since ye gave to one of the least of mine, ye gave to me.”
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 4.2
… That confusion shall carry them that are confounded to the left hand, that to them it may be said, “Go into everlasting fire, prepared for the devil and his angels.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 50.11
11. Since then it is evident, that many are to judge with the Lord, but that others are to be judged, not however on equality, but according to their deserts; He will come with all His Angels,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 71.29
… as they began at a set time, so even unto a particular time they shall be.” But while they are saying these things and without end are dying, and while the Church is continuing preaching the Arm of the Lord to every generation that is to come; there shall come Himself also at last in His glory,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 99.6
… nor will He, who is now being preached that He may be feared, fail to come to judge. He will come, my brethren, He will come: let us fear Him, and let us live so that we may be found on His right hand. For He will come, and will judge, so as to place some on the left hand, some on the right.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 102.17
… remember the deluge. This work is in progress now; but when Sion is built, what will happen? “And He will appear in His glory.” That He might build up Sion, that He might be a foundation in Sion, He was seen by Sion, but not in His glory: “we have seen Him, and He had no form nor comeliness.” But truly when He shall have come with His angels to judge,
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 7.23
… Go now and say that the glory was given to the Lord, when both prophecy has said that He was the King of glory, and He Himself also has testified of Himself as follows: “When the Son of man shall come in His glory.”
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
… Now they saw His nature not unlimited. For I have heard the words of the Lord, “Ye shall see the Son of Man coming in the clouds of heaven,” and I acknowledge that what is seen of men is limited, for the unlimited nature is invisible. Furthermore to sit upon a throne of glory and to set the lambs upon the right and the kids upon the left
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St Justin Martyr † AD 165 The First Apology 46
… and should cry out against us as though all men who were born before Him were irresponsible--let let us anticipate and solve the difficulty. We have been taught that Christ is the first-born of God, and we have declared above that He is the Word of whom every race of men were partakers; and those who lived reasonably
Tatian † AD 180 The Diatessaron 43
[43] But when the Son of man cometh in his glory, and all his pure angels with him, [44] then shall he sit on the throne of his glory:
St Irenaeus of Lyons † AD 202 Against Heresies 4.40.2
… one, indeed, sending [men] into the Father’s kingdom, but the other into eternal fire. But inasmuch as one and the same Lord has pointed out that the whole human race shall be divided at the judgment, “as a shepherd divideth the sheep from the goats,”
Tertullian † AD 220 On Modesty 13
… And do you, good shepherd and blessed father that you are, to bring about the (desired) end of the man, grace your harangue with all the allurements of mercy in your power, and under the parable of the “ewe” go in quest of your goats?
Aphrahat † AD 346 Aphrahat: Select Demonstrations 8.21
21. But hear, my beloved, this proof that retribution shall take place at the end. For when the Shepherd divides His flock and sets some on His right hand and some on His left,
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 15.25
… the Son therefore judgeth by the will of the Father; for the wills of the Father and of the Son are not different, but one and the same. What then says the Judge, as to whether thou shalt bear thy works, or no? And before Him shall they gather all nations
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 47
Yet surely He saith elsewhere, that the shepherd Himself separates them, but here He saith the angels do this;
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 34
… “As the lightning shineth from the east unto the west, so shall the coming of the Son of Man be.” When, therefore, the true Lord Jesus Christ shall come, He will sit and set up his throne of judgment. As also He says in the Gospel, “He shall separate the sheep from the goats,”
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 3.2
… nor will you fly from the great house on account of the vessels made to dishonor; nor will you quit the net through the breaches made in it because of the bad fish which are to be separated on the shore; nor will you leave the good pastures of unity, because of the goats which are to be placed on the left when the Good Shepherd shall divide the flock;
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 49.1.3
… That is for the time of the harvest to do, the hand of the winnower will effect that. Now together let rich and poor hear, let goats and sheep feed in the same pasture, until He come who shall separate the one on His right hand, the other on His left.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 50.12
12. “Gather to Him His righteous” ( ver. 5 ). The voice divine and prophetic, seeing future things as if present doth exhort the Angels gathering. For He shall send His Angels, and before Him shall be gathered all nations.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 72.7
… But because in this world those for the right and those for the left feed together, who, like lambs and goats at the last are to be put asunder;
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 78.3
… that is to say, by joining the faithful people of the Gentiles with the faithful people of the Israelites, concerning whom He had before said, “I have not been sent but to the sheep which have strayed of the house of Israel.” For also there shall be congregated before Him all nations, and He shall sever them as a shepherd the sheep from the goats.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 125.8
8. But will it be thus always, that the ungodly have power over the righteous? It will not be so. The rod of the ungodly is felt for a season upon the lot of the righteous; but it is not left there, it will not be there for ever. A time will come, when Christ, appearing in his glory, shall gather all nations before Him.
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 3
Orth. —But the blessed Paul calls Him “sin” and “curse.” As curse therefore He satisfies the type of the accursed serpent; as sin He explains the figure of the sacrifice of the goats, for on behalf of sin, in the Law, a goat, and not a lamb, was offered. So the Lord in the Gospels likened the just to lambs, but sinners to kids;
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Tatian † AD 180 The Diatessaron 43
[43] But when the Son of man cometh in his glory, and all his pure angels with him, [44] then shall he sit on the throne of his glory: and he will gather before him all the nations, and separate them the one from the other, like the shepherd who separateth [45] the sheep from the goats;
St Irenaeus of Lyons † AD 202 Against Heresies 5.27
… and to call the lambs into the kingdom prepared for them, but to send the goats into everlasting fire, which has been prepared by His Father for the devil and his angels.
Aphrahat † AD 346 Aphrahat: Select Demonstrations 6.1
… Let us be vessels unto honour that we may be required by the Lord for His use. Let us sell all our possessions, and buy for ourselves the pearl, that we may be rich. Let us lay up our treasures in heaven, that when we come we may open them and have pleasure in them. Let us visit our Lord in the persons of the sick,
St Ephrem the Syrian † AD 373 Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh 3
… There was then a mystery revealed, in that Dagon was brought low in his own place of refuge! The accomplishment came after the type, in that the wicked one was brought low in the place in which he trusted! Blessed be He Who came and in Him were accomplished the mysteries of the left hand, and the right hand.
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 45
… And it is kept until the fifth day, perhaps because the Victim, of Whom I am speaking, purifies the five senses, from which comes falling into sin, and around which the war rages, inasmuch as they are open to the incitements to sin. And it was chosen, not only out of the lambs, but also out of the inferior species, which are placed on the left hand
St John Chrysostom † AD 407 Three Homilies Concerning the Power of Demons 3.3
… Terrible is the tribunal: terrible to the sinful, and the accountable. Since to those who are conscious to themselves of good works, it is desirable and mild. “And he will place the sheep on his right hand, and the kids on his left.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 31
… Is it in a corner? Is it in a secret place? By no means. When then? “When the Son of Man shall come in His glory” ( Matt. xxv. 31, 32 ), and “all the nations” are gathered together, when He has separated the one from the other, then will He speak in the audience of all, and will “set” them “on His right hand” and “on” His “left” (
St Jerome † AD 420 The Letters of St. Jerome 22.25
… yet, unless you know yourself, and keep your heart with all diligence, unless also you avoid the eyes of the young men, you will be turned out of My bride-chamber to feed the goats, which shall be set on the left hand.
St Augustine of Hippo † AD 430 City of God 21.22
… They suppose that this was the reason why the Judge Himself of quick and dead declined to mention anything else than works of mercy done or omitted, when awarding to those on His right hand life eternal, and to those on His left everlasting punishment.
St Augustine of Hippo † AD 430 A Treatise on Faith and the Creed 7
… much more nefarious is it, [therefore], to set it up in the heart, in which truly is the temple of God, provided it be purged of earthly lust and error. This expression, “at the right hand,” therefore, we must understand to signify a position in supremest blessedness, where righteousness and peace and joy are; just as the kids are set on the left hand,
St Augustine of Hippo † AD 430 A Work on the Proceedings of Pelagius 11
… and before Him shall be gathered all nations, and He shall separate them one from another; some He will set on His right hand, and after enumerating their good works, will award to them eternal life; and others on His left hand, whose barrenness in all good works He will expose, will He condemn to everlasting fire.
St Augustine of Hippo † AD 430 On Marriage and Concupiscence 2.32
Then, does God feed the children of perdition, the goats on His left hand,
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 2.6
… or in this sense, “Let Thy will be done as in heaven so on earth,” so that every one may get his own; which will take place at the last judgment, the righteous being requited with a reward, sinners with condemnation—when the sheep shall be separated from the goats.
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.25
… there shall we see Him as He is. Then, also, will there be for us the more blessed transmigration, from this world into that eternity, if we embrace His precepts so as to be counted worthy of being set apart on His right hand. For there, those on the left hand shall go away into eternal burning, but the righteous into life eternal.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 7.5
… All the faithful, redeemed by the Blood of His Only Son, will be His kingdom. And this His kingdom will come, when the resurrection of the dead shall have taken place; for then He will come Himself. And when the dead are risen, He will divide them, as He Himself saith, “and He shall set some on the right hand, and some on the left.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 96
… and feed thy goats, not as it was said to Peter, ‘My sheep.’” To Peter it was said, “My sheep;” to schismatics it is said,” thy goats.” In the one place “sheep,” in the other “goats;” in the one place “Mine,” in the other “thine.” Recollect the right Hand and the left of our Judge; recollect where the goats shall stand, and where the sheep;
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 9.9
… But seeing He is also to come openly and in the sight of all to judge the quick and the dead, He hath prepared His seat in the hidden judgment: and He shall also openly “judge the world in equity:” that is, He shall distribute gifts proportioned to desert, setting the sheep on His right hand, and the goats on His left.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 59.1.10
… For thy king is hidden, and more sons to thee there are by a hidden Bridegroom.…The Prophet addeth, “Enlarge the place of Thy tabernacle, and Thy courts fix thou: there is no cause for thee to spare, extend further thy cords, and strong stakes set thou again and again on the right and on the left.” Upon the right keep good men, on the left keep evil men,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 60.7
… For a time what is good for us we are utterly ignorant: for “what we should pray for as we ought we know not:” but “save me with Thy right hand,” so that even if in this time I suffer sundry tribulations, when the night of all tribulations hath been spent, on the right hand I may be found among the sheep, not on the left hand among the goats.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 69.29
… of speaking hath been said in another Psalm, “There shall fall from Thy side a thousand, and tens of thousands from on Thy right hand:” that is, many men shall be offended, even out of that number who thought that they would sit with Thee, even out of that number who thought that they would stand at Thy right hand, being severed from the left-hand goats:
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 89.15
… 14 ). Thy righteousness and judgment will appear in the end: they are now hidden. Of Thy righteousness it is treated in another Psalm, “on the hidden things of the Son.” There will then be a manifestation of Thy righteousness and judgment: some will be set on the right, others on the left hand:
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 90.12
… because that hand becomes well known, when it scourgeth every son whom He receiveth, and suffers him not, in greater anger, to prosper in his sins, but in His mercy scourgeth him with the left, that He may place him purified on His right hand.
25:34
Tatian † AD 180 The Diatessaron 43
[43] But when the Son of man cometh in his glory, and all his pure angels with him, [44] then shall he sit on the throne of his glory: and he will gather before him all the nations, and separate them the one from the other, like the shepherd who separateth [45] the sheep from the goats; and will set the sheep on his right, and the goats on his [46] left.
St Irenaeus of Lyons † AD 202 Against Heresies 4.18.6
… “Come, ye blessed of My Father, receive the kingdom prepared for you. For I was an hungered, and ye gave Me to eat: I was thirsty, and ye gave Me drink: I was a stranger, and ye took Me in: naked, and ye clothed Me; sick, and ye visited Me; in prison, and ye came to Me.”
St Irenaeus of Lyons † AD 202 Against Heresies 4.28.2
… being not merely temporal, but rendered also eternal. For to whomsoever the Lord shall say, “Depart from me, ye cursed, into everlasting fire,” these shall be damned for ever; and to whomsoever He shall say, “Come, ye blessed of my Father, inherit the kingdom prepared for you for eternity,”
St Irenaeus of Lyons † AD 202 Against Heresies 4.40.2
… But inasmuch as one and the same Lord has pointed out that the whole human race shall be divided at the judgment, “as a shepherd divideth the sheep from the goats,” and that to some He will say, “Come, ye blessed of My Father, receive the kingdom which has been prepared for you,”
St Hippolytus † AD 235 On Genesis 1
… For in such a case the horseman will be thrown, and, falling to the ground, I suppose, he waits thus for some one alive. And thus, too, the inspired apostles survive and wait for the time of their redemption, when they shall be called into a kingdom which cannot be moved, when Christ addresses them with the word, “Come, ye blessed of my Father,”
St Hippolytus † AD 235 Treatise on Christ and Antichrist 65
… on such the second death hath no power.” For the second death is the lake of fire that burneth. And again the Lord says, “Then shall the righteous shine forth as the sun shineth in his glory.” And to the saints He will say, “Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.”
Origen † AD 254 Origen De Principiis 3.1.6
… So also the declaration: “Whoso heareth these things, and doeth them not, is like a foolish man, who built his house upon the sand,” etc. Even the words addressed to those who are on His right hand, “Come unto Me, all ye blessed of My Father,” etc.; “for I was an hungered, and ye gave Me to eat; I was thirsty, and ye gave Me drink,”
Origen † AD 254 Origen De Principiis 3.1-2.6
… “while he that heareth them, but doeth them not, is like a foolish man, who built his house upon the sand,” etc. And when He says to those on His right hand, “Come, ye blessed of My Father,” etc.; “for I was an hungered, and ye gave Me to eat; I was athirst, and ye gave Me to drink,”
Origen † AD 254 Origen's Commentary on Matthew 11.16
… for He comes as to the parts of Tyre and Sidon, and she comes out of those parts, and cried, saying, “Have mercy on me, O Lord, Thou Son of David.” Now the woman was Canaanitish, which is rendered, prepared for humiliation. The righteous, indeed, are prepared for the kingdom of heaven and for the exaltation in the kingdom of God;
St Cyprian of Carthage † AD 258 On the Lord's Prayer 13
… that we who first are His subjects in the world, may hereafter reign with Christ when He reigns, as He Himself promises and says, “Come, ye blessed of my Father, receive the kingdom which has been prepared for you from the beginning of the world.”
St Cyprian of Carthage † AD 258 On Jealousy and Envy 15
… What a palm of righteousness is it, what a crown to be such a one as that the Lord should not say of you, “I have begotten and brought up children, but they have despised me!” Let Christ rather applaud you, and invite you to the reward, saying, “Come, ye blessed of my Father, receive the kingdom which is prepared for you from the beginning of the world.”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 9.25
… It is in another strain that He grants the Kingdom of Heaven to those who clothe the naked, feed the hungry, give drink to the thirsty, and visit the sick and the prisoner, Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 11.39
… It is not said, He shall deliver up His Kingdom, but, He shall deliver up the Kingdom , that is, deliver up to God us who have been made the Kingdom by the glorifying of His body. He shall deliver us into the Kingdom, as it is said in the Gospel, Come, ye blessed of My Father, inherit the Kingdom prepared for you from the foundation of the world
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.22
… Wherefore also in the Judgment, when every one shall receive according to his conduct, He says, ‘Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 6
… who hath not devoted his soul to vanity, nor sworn deceitfully to his neighbour. For he,’ as the Psalmist adds, when he goes up, ‘shall receive a blessing from the Lord .’ Now this clearly also refers to what the Lord gives to them at the right hand, saying, ‘Come, ye blessed, inherit the kingdom prepared for you
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 43
… Who not desire to be enrolled with these, that he may hear with them, ‘Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 15.22
… For that His Elect may not be confused with His foes, He shall send forth His Angels with a great trumpet, and they shall gather together His elect from the four winds . He despised not Lot, who was but one; how then shall He despise many righteous? Come, ye blessed of My Father
St Gregory of Nyssa † AD 395 Answer to Eunomius' Second Book 1
… But I should recommend all who are wise, even if the God of these Gnostics is by stress of logic shown to be of such a character, not to think thus of the true God, the Only-begotten, but to look at the truth of facts, giving each of them their due, and thence to deduce His name. “Come, ye blessed,” saith our Lord; and again, “Depart, ye cursed
St Ambrose of Milan † AD 397 Concerning Widows 8
… for often, as we read, the sayings and merits of the prophets procured heavenly aid for the fathers. But even at that time was victory being prepared over spiritual wickedness for those to whom it is said in the Gospel: “Come, ye blessed of My Father, take possession of the kingdom prepared for you from the foundation of the world.”
St John Chrysostom † AD 407 An Exhortation to Theodore After His Fall 1
… And by way of indicating both these truths He saith to those on the right hand, “Come ye blessed of my Father inherit the kingdom prepared for you from the foundation of the world:” but to those on the left “Depart from me, ye cursed, into fire everlasting prepared” (he no longer says “for you” but) “for the devil and his angels.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 54
For as it is with the judges; when they judge publicly, the attendants drawing back the curtains show them to all; even so then likewise all men shall see Him sitting, and all the human race shall stand by, and He will make answers to them by Himself; and to some He will say, “Come, ye blessed of my Father; for I was an hungered, and ye gave me meat;”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 75
2. Then, in order that thou mayest see in another way also the justice of the sentence, He first praises them that have done right, and saith, “Come, ye blessed of my Father, inherit the kingdom prepared for you before the foundation of the world. For I was an hungered, and ye gave me meat,” and all that follows.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 85
… But not here only, but also in that day ye shall see Him, coming with that unspeakable glory, and the multitude of the angels, if ye are disposed to be humane; and ye shall hear not these words only, “All hail!” but also those others, “Come ye blessed of my Father, inherit the kingdom prepared for you before the foundation of the world.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 43
… xiii. 30, 41, 42 .) But concerning the just, not so. ( c ) And again, “Bind him hand and foot, and cast him into outer darkness.” ( Matt. xxii. 13 .) Observe how in that case His servants minister: but when the point is to do good, see Himself doing the good, Himself calling: “Come, ye blessed of My Father, inherit the Kingdom prepared for you.” (
St John Chrysostom † AD 407 Homilies on First Corinthians 30
… Matt. xxv. 12 .) But may we never hear this voice, but rather that most pleasant and desirable one, “Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world.” (S.
St John Chrysostom † AD 407 Homilies on Ephesians 1
His meaning is somewhat of this sort. Through whom He hath blessed us, through Him He hath also chosen us. And He, then, it is that shall bestow upon us all those rewards hereafter. He is the very Judge that shall say, “Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.” (
St John Chrysostom † AD 407 Homilies on Ephesians 16
… When the day, the dreadful day, He saith, was arrived, and the set time was come, the Judge, seated on the judgment seat, set the sheep on the right hand and the goats on the left; and to the sheep He said, “Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world: for I was an hungered, and ye gave me meat.” (
St John Chrysostom † AD 407 Homilies on Philippians introductory-discourse
… If she acknowledge us, the Lord will acknowledge us too. If she disown us, the Lord too will disown us, and will say, “I know you not.” But may it not be ours to hear this voice, but that happy one instead, “Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.” (
St John Chrysostom † AD 407 Homilies on Philippians 6
… Observe accordingly that Christ gives praise on this principle, when He says, “Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world. For I was an hungered, and ye gave Me meat; I was thirsty, and ye gave Me drink.” (
St John Chrysostom † AD 407 Homilies on 1 Timothy 13
… The living perform the works of life, of that future life, which is truly life. And Christ has declared what are the works of that future life, with which we ought always to be occupied. “Come, inherit the kingdom prepared for you from the foundation of the world. For I was an hungered, and ye gave me meat. I was thirsty, and ye gave me drink.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 59
… “Come,” it saith, “ye blessed of My Father, inherit the Kingdom prepared for you from the foundation of the world. For I was an hungered, and ye gave Me meat: I was thirsty, and ye gave Me drink: I was a stranger, and ye took Me in; sick, and ye visited Me; I was in prison, and ye came unto Me.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 18
… for I was an hungered and ye gave Me meat: I was thirsty and ye gave Me drink: I was a stranger and ye took Me in: I was naked and ye clothed Me: I was sick and in prison and ye visited Me. Inherit the kingdom prepared for you from the foundation of the world.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 31
[8.] Consider therefore who they are who shall then be in dismay, who in grief, who dragged away to the fire, while the others are crowned. “Come” (He says), “ye blessed of My Father, inherit the kingdom which hath been prepared for you from the foundation of the world.” (
St Jerome † AD 420 The Letters of St. Jerome 4
… For as, according to the apostle, “Some men’s sins are evident going before unto judgment,” so contrariwise the report of your charity is so widespread that it is considered not so much praiseworthy to love you as criminal to refuse to do so. I pass over the countless instances in which you have supported Christ,
St Jerome † AD 420 Against Jovinianus 2.10
18. His fourth and last contention is that there are two classes, the sheep and the goats, the just and the unjust: that the just stand on the right hand, the other on the left: and that to the just the words are spoken:
St Augustine of Hippo † AD 430 City of God 20.5
… “When the Son of man,” he says, “shall come in His glory, . . . then shall He say also unto them on His left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels.”
St Augustine of Hippo † AD 430 City of God 20.9
But while the devil is bound, the saints reign with Christ during the same thousand years, understood in the same way, that is, of the time of His first coming. For, leaving out of account that kingdom concerning which He shall say in the end, “Come, ye blessed of my Father, take possession of the kingdom prepared for you,”
St Augustine of Hippo † AD 430 City of God 20.24
… And hence, when His saints have been gathered to Him and set at His right hand in the last judgment, Christ shall say, “Come, ye blessed of my Father, take possession of the kingdom prepared for you from the foundation of the world. For I was hungry, and ye gave me to eat,”
St Augustine of Hippo † AD 430 City of God 21.24
… Judge of quick and dead has said, “Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world,” and to those on the other side, “Depart from me, ye cursed, into the eternal fire, which is prepared for the devil and his angels,” and “These shall go away into eternal punishment, but the righteous into eternal life,”
St Augustine of Hippo † AD 430 City of God 21.26
… there are those who build on the foundation wood, hay, stubble, and that they, through virtue of the good foundation, shall after a time be liberated from the fire that is the award of their evil deserts, what then shall we think of those on the right hand, to whom it shall be said, “Come, ye blessed of my Father, inherit the kingdom prepared for you,”
St Augustine of Hippo † AD 430 On the Holy Trinity 14.19
… And we must understand it to be said on account of this perfection, that “we shall be like Him, for we shall see Him as He is.” For this gift will be given to us at that time, when it shall have been said, “Come, ye blessed of my Father, inherit the kingdom prepared for you.”
St Augustine of Hippo † AD 430 On the Catechising of the Uninstructed 17
27. “But as to the man who has in view that everlasting blessedness and perpetual rest which is promised as the lot destined for the saints after this life, and who desires to become a Christian, in order that he may not pass into eternal fire with the devil, but enter into the eternal kingdom together with Christ,
St Augustine of Hippo † AD 430 On the Creed 12
… the dead, who shall have gone before. It may also be understood thus: The living, the just; the dead, the unjust. For He judges both, rendering unto each his own. To the just He will say in the judgment, “Come, ye blessed of My Father, receive the kingdom prepared for you from the beginning of the world.”
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.23
… Therefore among those to whom it shall be said, "Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels."
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 3.6
… for the Lord, when foretelling what He should say to His people at last,—“Come, ye blessed of my Father, inherit the kingdom prepared for you from the beginning of the world,”
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 2.11
… let us ask that His kingdom may come, whether it be over ourselves, that we may become meek, and not resist Him, or whether it be from heaven to earth in the splendour of the Lord’s advent, in which we shall rejoice, and shall be praised, when He says, “Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 6.6
… For God hath a kingdom always; neither is He ever without a kingdom, whom the whole creation serveth. But what kingdom then dost thou wish for? That of which it is written in the Gospel, “Come, ye blessed of My Father, receive the kingdom which is prepared for you from the beginning of the world.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 6.7
… May it be done in me, that I may not resist Thy will. Therefore here again it is for thyself thou prayest, and not for God. For the will of God will be done in thee, though it be not done by thee. For both in them to whom He shall say, “Come, ye blessed of My Father, receive the kingdom prepared for you from the beginning of the world;”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 8.3
… For to many that will never come, which nevertheless must come. For to them will it come, to whom it shall be said, “Come, ye blessed of My Father, receive the kingdom prepared for you from the foundation of the world.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 10.8
… For I see that he makes an end of it by eating. No doubt, he carries it, not by keeping it, but by making it his food. What? Hast thou forgotten, “Come, ye blessed of My Father, receive the kingdom; for I was an hungred, and ye gave Me meat:” and,” Inasmuch as ye did it to one of the least of Mine, ye did it to Me.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 25.9
… be not afraid;” believe at once all the words of the Lord, so that as they hope for the rewards He promises, so do they fear the punishments He threatens. For as that is true which He will say to those who are set on the right hand, “Come, ye blessed of My Father, receive the kingdom prepared for you from the foundation of the world;”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 36.4
… “Receive the kingdom prepared for you from the foundation of the world.” For what? “For I was an hundred, and ye gave Me meat; I was thirsty, and ye gave Me drink; I was a stranger, and ye took Me in; naked, and ye clothed Me; I was sick and in prison, and ye visited Me.” And they will say, “Lord, when saw we Thee?”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 36.10
… “Keep for thyself,” saith the Lord, “consult for the future.” Now ask Him, “Where shall I keep?” “Thou shalt have treasure in heaven, where no thief approacheth, nor moth corrupteth.” Against what an enduring future shalt thou keep it! “Come, ye blessed of My Father, receive the kingdom prepared for you from the foundation of the world.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 37.5
5. How is it that he began to pay at the last? Are not all, as we read, to receive together? For we read in another place of the Gospel, that He will say to those whom He shall set on the right hand, “Come, ye blessed of My Father, receive the kingdom prepared for you from the beginning of the world.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 60.5
5. For hence it is that we are bold to say, day by day, “Thy kingdom come;” that when His kingdom comes, we too may reign with Him. Which hath been promised to us in these words; “Then will I say unto them, Come, ye blessed of My Father, receive the kingdom prepared for you from the beginning of the world.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 77.1
… being confounded is separated, being separated, is condemned. But whoso shall have believed, is put aside at the right hand, and shall stand with great confidence and joy among those to whom it shall be said, “Come, blessed of My Father, receive the kingdom which hath been prepared for you from the beginning of the world.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 77.13
… Then may the mind see what “eye hath not seen, nor ear heard, neither hath it ascended into the heart of man;” this shall be said to them at the end, “Come, ye blessed of My Father, receive the kingdom which hath been prepared for you from the beginning of the world.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 87.2
… “For I was an hungred, and ye gave Me meat;” and so He goes over the rest, as if He had Himself received; to such a degree that they, not understanding it, make answer and say, “Lord, when saw we Thee an hungred, a stranger, and in prison?” And He saith to them, “Forasmuch as ye have done it to one of the least of Mine, ye have done it unto Me.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John chapter21.13
… saying to those on the right, “Come, ye blessed of my Father, receive the kingdom;” and to those on the left, “Go into everlasting fire, which is prepared for the devil and his angels.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 25.2
… Of which kingdom also the apostle has said: “When He shall have delivered up the kingdom to God, even the Father.” In reference to which also Himself says: “Come, ye blessed of my Father, receive the kingdom which is prepared for you from the beginning of the world.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 44.6
… the day of Christ’s presence extends even to the end of the world. But after the resurrection of the living and the dead, when He shall say to those placed at His right hand, “Come, ye blessed of my Father, receive the kingdom;” and to those at His left, “Depart into everlasting fire, prepared for the devil and his angels;”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 68.2
… For it is to this kingdom, standing then at the right hand, that it shall be said in the end, “Come, ye blessed of my Father, receive the kingdom;”
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 3.11
… Not these are the wages, so to say, for which he exhorts us to endure in labor. What are these wages called? “eternal life.” Ye have heard, and in your joy ye have cried out: love that which ye have heard, and ye are delivered from your labors into the rest of eternal life. Lo, this is what God promises; “eternal life.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.1.10
… Make thyself ready against this! For such as thou shall have departed from this life, shalt thou be restored to the other. At the close of that short life, you will not yet be, where the Saints shall be, to whom it shall be said, “Come, ye blessed of My Father: inherit the kingdom prepared for you from the beginning of the world.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.3.5
… Hear what possession He to whom thou hast been lending bestows. “Come, ye blessed of My Father, receive”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.3.13
… “And He shall exalt thee to inherit the land.” “What land”? Once more let not any estate suggest itself to your mind:—the land of which it is said, “Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 44.13
… What are those to be hereafter? The leading of the people out of this Egypt of the world, when Christ, our “leader” shall appear in His glory: the placing of the Saints at His right hand; of the wicked at His left; the condemnation of the wicked with the devil to eternal punishment; the receiving of a kingdom from Christ with the Saints to last for ever.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 45.22
… 9 ). She which stands on the left is no Queen. For there will be one standing on “the left” also, to whom it will be said, “Go into everlasting fire.” But she shall stand on the right hand, to whom it will be said, “Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 45.25
… Now that very blood, which all these things used to figure, hath come: the King Himself hath come, and He Himself would have your “gifts.” What gifts? Alms. For He Himself will judge hereafter, and will Himself hereafter account “gifts” to certain persons. “Come” (He says), “ye blessed of My Father.” Why? “I was an hungred, and ye gave Me meat,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 50.11
… But to the earth severed, He saith what? “Come, ye blessed of My Father, receive the kingdom which was prepared for you from the beginning of the world. For I was an hungred, and ye gave me to eat,” and so forth. But they say, “When saw we Thee an hungred?” And He, “Inasmuch as ye have done it unto one of the least of Mine, ye have done it unto Me.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 50.13
13. “And the Heaven shall declare His righteousness” ( ver. 6 ). Truly this righteousness of God to us the “heavens have declared,” the Evangelists have foretold. Through them we have heard that some will be on the right hand, to whom the Householder saith, “Come, ye blessed of My Father, receive.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 68.4
4. Lastly, there followeth, “And let just men be joyous, and exult in the sight of God, let them delight in gladness” ( ver. 3 ). For then shall they hear, “Come, ye blessed of My Father, receive ye the kingdom.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 112.5
… for his heart standeth fast and believeth in the Lord” ( ver. 7 ). Such as the words which he will hear addressed to those on the left hand, “Depart into everlasting fire, prepared for the devil and his angels.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 142.5
5. “I considered upon the right hand, and saw” ( ver. 4 ). He considered upon the right hand, and saw: whoso considereth upon the left hand, is blinded. What is to consider on the right hand? Where they will be to whom shall be said, “Come, ye blessed of My Father,” etc.,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 145.11
… Since whatever hath beauty, hath beauty from Thee, how great beauty hath Thy whole kingdom! Let not the kingdom frighten us: it hath beauty also, wherewith to delight us. For what is that beauty, which the saints shall hereafter enjoy, to whom it shall be said, “Come, ye blessed of My Father, enjoy the kingdom”?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 146.8
… what is in store for them, seest thou not?…Wilt thou not believe even the Lord thy God, who saith, “Broad and spacious is the way that leadeth to destruction, and many there be that walk by it”? This “way the Lord will root out.” And, when “the way of sinners” has been “rooted out,” what remaineth for us? “Come, ye blessed of My father, enjoy the Kingdom;”
John Cassian † AD 435 The Conferences of John Cassian 1.9
… “Come, ye blessed of My Father, inherit the kingdom prepared for you from the beginning of the world. For I was an hungred, and ye gave Me to eat; I was thirsty and ye gave Me to drink:” etc.
John Cassian † AD 435 The Conferences of John Cassian 9.19
… and humility, when pride is trampled under foot) or else that which is promised in due time to all who are perfect, and to all the sons of God, when it will be said to them by Christ: “Come ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world;”
25:35
Tatian † AD 180 The Diatessaron 43
… and will set the sheep on his right, and the goats on his [46] left. Then shall the King say to those that are at his right, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundations of the world: [47]
St Irenaeus of Lyons † AD 202 Against Heresies 4.30.3
… For, because He knew that we would make a good use of our substance which we should possess by receiving it from another, He says, “He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise.” And, “For I was an hungered, and ye gave Me meat; I was thirsty, and ye gave Me drink; I was naked and ye clothed Me.”
Origen † AD 254 Origen's Commentary on Matthew 13.2
… and Jesus indeed says. “Because of the weak I was weak, and I hungered because of the hungry, and I thirsted because of the thirsty,”
St Athanasius of Alexandria † AD 373 Persecution at Alexandria 1
… cruel in the eyes of all men, but well suited to their antichristian heresy. The Lord commanded that we should remember the poor; He said, ‘Sell that ye have, and give alms’ and again ‘I was a hungred, and ye gave Me meat; I was thirsty, and ye gave Me drink; for inasmuch as ye have done it unto one of these little ones, ye have done it unto Me
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 8.6
… Do thou but use it well, and there is no fault to be found with money: but whenever thou hast made a bad use of that which is good, then being unwilling to blame thine own management, thou impiously throwest back the blame upon the Creator. A man may even be justified by money: I was hungry, and ye gave Me meat
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 15.26
… I was an hungered , He says, and ye gave Me meat . Learn hence the way; there is here no need of allegory, but to fulfil what is said. I was an hungered, and ye gave Me meat; I was thirsty, and ye gave Me drink; I was a stranger, and ye took Me in; naked, and ye clothed Me; I was sick, and ye visited Me; I was in prison, and ye came unto Me
St Ambrose of Milan † AD 397 On the Duties of the Clergy 2.28
… So, too, the Apostle says: “We have this treasure in earthen vessels.” What greater treasures has Christ than those in whom He says He Himself lives? For thus it is written: “I was hungry and ye gave Me to eat, I was thirsty and ye gave Me to drink, I was a stranger and ye took Me in.”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 6.15
… such a man does not swear: and God will give His judgment concerning thee, from those who do good works; for sinners do not profit sinners by fellowship in transgressions; but they who perform what is right condemn sinners. For they who gave not Christ food, or drink, were many; but they rendered no aid to each other.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 25
… For example, do you see one possessed by love of money? Pity the man. Is he in danger of suffocation? Quench his fire. “What if he will not be persuaded?” Do your part, and be not remiss. Have you seen him in bonds?—for wealth is indeed bonds. (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 45
… For he that receives the great, often does it from vainglory also; but he that receives the small, does it purely for Christ’s sake. It is in thy power to entertain even the Father of Christ as thy guest, and thou will not: for, “I was a stranger,” He says, “and ye took me in” (
St John Chrysostom † AD 407 Homilies on Philippians 1
… 12 .) For it is not indiscriminately that one should pay such attentions, but to the hungry, but to the thirsty, but to those who need clothing, but to strangers, but to those who from riches have been reduced to poverty. For He said not simply, “I was fed,” but “I was an hungered,” for, “Ye saw me an hungered,” He says, “and fed me.” (
St John Chrysostom † AD 407 Homilies on Colossians 1
And so much indeed here; but There, when Christ is come, this one indeed shall stand with much boldness, and shall hear before the whole world, “Thou sawest Me an hungered, and didst feed Me; naked, and didst clothe Me; a stranger, and didst take Me in” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 85
… Besides, as I began by saying, we are now speaking of men, but at that time these things were done with relation to the Lord. And that thou mayest learn that Christ made no account of these things, He said, “Ye saw Me an hungered, and ye fed Me; thirsty, and ye gave Me drink; naked, and ye clothed Me” (
St Jerome † AD 420 The Letters of St. Jerome 54.12
… Give your riches not to those who feed on pheasants but to those who have none but common bread to eat, such as stays hunger while it does not stimulate lust. Consider the poor and needy. Give to everyone that asks of you, but especially unto them who are of the household of faith. Clothe the naked, feed the hungry, visit the sick.
St Augustine of Hippo † AD 430 City of God 17.18
… For the Saviour Himself was not ignorant of him concerning whom He had already said before, “One of you is a devil.” But He is wont to assume the person of His members, and to ascribe to Himself what should be said of them, because the head and the body is one Christ; whence that saying in the Gospel, “I was an hungered, and ye gave me to eat.”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 5.3
… mourn, blessed are they that hunger, blessed are they that are persecuted for righteousness’ sake," He nowhere says, "Blessed are they that confess that I was born." And in the separation of the sheep from the goats in the judgment, He says that He will say to them on the right hand, "I was hungry, and ye gave me meat; I was thirsty, and ye gave me drink,"
St Augustine of Hippo † AD 430 A Treatise on the Spirit and the Letter 59
… He crowns, therefore, with loving-kindness and tender mercy; but even so according to works. For he shall be separated to the right hand, to whom, it is said, “I was an hungered, and ye gave me meat.”
St Augustine of Hippo † AD 430 A Treatise Concerning Man’s Perfection in Righteousness 24
… on this account that whatever sins they have here incurred, they have blotted out by their deeds of charity. Whence the Lord says: “Give alms; and, behold, all things are clean unto you.” For in the end, it shall be said to the righteous, when about to enter into the promised kingdom: “I was an hungered, and ye gave me meat,”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 10.11
… “I was hungry,” saith He, “and ye gave Me meat. Lord, when saw we Thee hungry? Forasmuch as ye did it to one of the least of Mine, ye did it to Me.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 63.1
… Accordingly let us remember, that in the last judgment the Lord will say to those who shall stand on His right hand, “I was an hungred, and ye gave Me meat;” and the rest which ye know. And upon their enquiring when they had afforded these good offices to Him, He answered, “When ye did it to one of the least of Mine, ye did it unto Me.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 73.4
… Fear Christ above; recognise Him below. Have Christ above bestowing His bounty, recognise Him here in need. Here He is poor, there He is rich. That Christ is poor here, He tells us Himself for me, “I was an hungred, I was thirsty, I was naked, I was a stranger, I was in prison.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.3.5
… What is it that they say? “I repay it: I take it upon myself. It is to me you are giving it.” Do we then suppose that God also says this, “I take it on Myself. It is unto me thou givest it”? Assuredly, if Christ be God, of which there is no doubt, He hath Himself said, “I was an hungred, and ye gave Me meat.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 40.5
… that we might learn to hope for that of which we heretofore despaired, and might henceforth have our feet upon the rock, and might walk in Christ. He then sometimes speaks in the name of our Head; sometimes also He speaks of us who are His members. For both when He said, “I was an hungred, and ye gave Me meat,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 41.2
… “Blessed is he that understandeth upon the needy and poor One.” Consider also the poor, the needy, the hungry and thirsty, the naked, the sick, the prisoners; understand also upon such poor, for if upon such thou understand, thou understandest upon Him who said, “I was an hungred, I was thirsty, I was a stranger, naked, sick, in prison;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 50.11
… But the others are called earth, yet fruitful. Which is the earth that is fruitful? That which is to be set on the right hand, unto which it shall be said, “I was an hungred, and ye gave Me to eat:”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 50.20
… let them eat the flesh of bulls, though they shall not drink the blood of he-goats. Which, when thou shalt have done, He will account it to thee, that hath said, “If I shall be hungry, I will not tell thee:” and He shall say to thee, “I was hungry, and thou gavest Me to eat.” “Shall I eat the flesh of bulls, or shall I drink the blood of he-goats?”
John Cassian † AD 435 The Conferences of John Cassian 2.2
… when He said “Come ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world. For I was an hungred and ye gave Me to eat, I was thirsty and ye gave Me to drink, etc.:”
Pseudo-Clement The Clementine Homilies 12.32
… And this perfect love towards every man is the male part of philanthropy, but the female part of it is compassion; that is, to feed the hungry, to give drink to the thirsty, to clothe the naked, to visit the sick, to take in the stranger, to show herself to, and help to the utmost of her power, him who is in prison,
25:36
Tatian † AD 180 The Diatessaron 43
… and will set the sheep on his right, and the goats on his [46] left. Then shall the King say to those that are at his right, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundations of the world: [47] I hungered, and ye gave me to eat; and I thirsted, and ye gave me to drink; and I [48] was a stranger, and ye took me in;
Tertullian † AD 220 Scorpiace 11
… But when He forbids thinking about what answer to make at a judgment-seat, He is preparing His own servants for what awaited them , He gives the assurance that the Holy Spirit will answer by them ; and when He wishes a brother to be visited in prison,
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 59.3
… For since the Lord in His Gospel says, “I was sick, and ye visited me,”
St Cyprian of Carthage † AD 258 On the Lapsed 35
… after losing the raiment of Christ, you must be willing now to have no clothing; after the devil’s meat, you must prefer fasting; be earnest in righteous works, whereby sins may be purged; frequently apply yourself to almsgiving, whereby souls are freed from death.
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.110
In Solomon, in Ecclesiasticus: “Be not slack to visit the sick man; for from these things thou shalt be strengthened in love.” Also in the Gospel: “I was sick, and ye visited me; I was in prison, and ye came unto me.”
St Ambrose of Milan † AD 397 On the Duties of the Clergy 2.21
… Thou seest that Lot received the angels. And how dost thou know that when thou receivest men, thou dost not receive Christ? Christ may be in the stranger that comes, for Christ is there in the person of the poor, as He Himself says: “I was in prison and thou camest to Me, I was naked and thou didst clothe Me.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.14
177. But if thou shouldst ask how He was made subject in us, He Himself shows us, saying: “I was in prison, and ye came unto Me; I was sick, and ye visited Me: Inasmuch as ye have done it unto one of the least of these ye have done it unto Me.”
St Ambrose of Milan † AD 397 On the Mysteries 9
… “I have entered into My garden, My sister, My spouse; I have gathered My myrrh with My spices, I have eaten My meat with My honey, I have drunk My drink with My milk.” Understand, you faithful, why He spoke of meat and drink. And there is no doubt that He Himself eats and drinks in us, as you have read that He says that in our persons He is in prison.
St Ambrose of Milan † AD 397 Concerning Repentance 1.7
32. And Thou indeed, O Lord, desirest that all should be healed, but all do not wish to be healed. Novatian wishes not, who thinks that he is whole. Thou, O Lord, sayest that Thou art sick, and feelest our infirmity in the least of us, saying: “I was sick and ye visited Me.”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 132
… You have accepted fellowship in my sufferings, not only by comforting me by means of your letter, but further by sending to me the very honourable and pious Matthew and Isaac. You shall hear, I am well assured, from the lips of the righteous Lord, “I was in prison, and ye visited me.”
Pseudo-Clement The First Epistle of the Blessed Clement, the Disciple of Peter the Apostle 12
… This is also comely and helpful to the servants of God, because they act according to the injunctions of our Lord, who hath said: “I was sick, and ye visited Me, and so on.”
25:37
Tatian † AD 180 The Diatessaron 43
… [47] I hungered, and ye gave me to eat; and I thirsted, and ye gave me to drink; and I [48] was a stranger, and ye took me in; and I was naked, and ye clothed me; and I [49] was sick, and ye visited me; and I was in prison, and ye cared for me.
St Hippolytus † AD 235 A discourse by the most blessed Hippolytus, bishop and martyr, on the end of the world, and on Antichrist, and on the second coming of our lord Jesus Christ 43
… Master, when saw we Thee thirsty, and gave Thee drink? Thou Terrible One, when saw we Thee naked, and clothed Thee? Immortal, when saw we Thee a stranger, and took Thee in? Thou Friend of man, when saw we Thee sick or in prison, and came unto Thee?
St Augustine of Hippo † AD 430 On the Holy Trinity 1.13
… so the righteous will go into life eternal. But what is life eternal, except “that they may know Thee,” He says, “the One true God, and Jesus Christ, whom Thou hast sent?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.3.5
… “I repay it: I take it upon myself. It is to me you are giving it.” Do we then suppose that God also says this, “I take it on Myself. It is unto me thou givest it”? Assuredly, if Christ be God, of which there is no doubt, He hath Himself said, “I was an hungred, and ye gave Me meat.” And when they said unto Him, “When saw we Thee hungry?”
25:38
Tatian † AD 180 The Diatessaron 43
… and I thirsted, and ye gave me to drink; and I [48] was a stranger, and ye took me in; and I was naked, and ye clothed me; and I [49] was sick, and ye visited me; and I was in prison, and ye cared for me. Then shall those righteous say unto him, Our Lord, when saw we thee hungry, and fed thee? [50] or thirsty, and gave thee to drink?
Tertullian † AD 220 On Prayer 26
You will not dismiss a brother who has entered your house without prayer.—“Have you seen,” says Scripture , “a brother? you have seen your Lord;”
25:39
Tatian † AD 180 The Diatessaron 43
… and I was naked, and ye clothed me; and I [49] was sick, and ye visited me; and I was in prison, and ye cared for me. Then shall those righteous say unto him, Our Lord, when saw we thee hungry, and fed thee? [50] or thirsty, and gave thee to drink? And when saw we thee a stranger, and took [51] thee in? or naked, and clothed thee?
25:40
Tatian † AD 180 The Diatessaron 43
… and I was in prison, and ye cared for me. Then shall those righteous say unto him, Our Lord, when saw we thee hungry, and fed thee? [50] or thirsty, and gave thee to drink? And when saw we thee a stranger, and took [51] thee in? or naked, and clothed thee? And when saw we thee sick, or imprisoned, and [52] cared for thee?
Origen † AD 254 Origen's Commentary on the Gospel of John 1.12
… Hence, too, the words, “Wherever this Gospel shall be preached among all the nations, there also this that she has done shall be spoken of, for a memorial of her.” And it is clear that whatever is done to the disciples of Jesus is done to Him. Pointing to those of them who met with kind treatment, He says to those who were kind to them,
St Ephrem the Syrian † AD 373 Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh 2
Glory be to Him, Who never felt the need of our praising Him; yet felt the need as being kind to us, and thirsted
St Ambrose of Milan † AD 397 On the Duties of the Clergy 2.28
… So, too, the Apostle says: “We have this treasure in earthen vessels.” What greater treasures has Christ than those in whom He says He Himself lives? For thus it is written: “I was hungry and ye gave Me to eat, I was thirsty and ye gave Me to drink, I was a stranger and ye took Me in.” And again: “What thou didst to one of these, thou didst it unto Me.”
St Ambrose of Milan † AD 397 Concerning Widows 9
… “For our conversation is in heaven, whence also we look for the Saviour, the Lord Jesus Christ.” For no one lying down can minister to Christ. Minister to the poor and you have ministered to Christ. “For what ye have done unto one of these,” He says, “ye have done unto Me.”
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 41.23
23. Christ died once, and was buried once, and nevertheless He wills that ointment should daily be poured on His feet. What, then, are those feet of Christ on which we pour ointment? The feet of Christ are they of whom He Himself says: “What ye have done to one of the least of these ye have done to Me.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 75
For further back also He saith, that they who receive not such as these shall suffer more grievous things than Sodom; and here He saith, “Inasmuch as ye did it not unto one of the least of these my brethren, ye did it not unto me.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 45
… but he that receives the small, does it purely for Christ’s sake. It is in thy power to entertain even the Father of Christ as thy guest, and thou will not: for, “I was a stranger,” He says, “and ye took me in” ( Matt. xxv. 35 ): and again, “Unto one of the least of these the brethren that believe on Me, ye have done it unto Me.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 30
… And look not to this; that in appearance the Saints that lodge with thee are but poor, and as beggars, and in rags many times, but be mindful of that voice which says, “Inasmuch as ye have done it to the least of these, ye have done it unto me.” (
St John Chrysostom † AD 407 Homilies on Colossians 12
… Let no one from the orchestra be present, for such expense is superfluous, and unbecoming. Before all the rest, invite Christ. Knowest thou whereby thou wilt invite Him? Whosoever, saith He, “hath done it to one of these least, hath done it to Me.” (
St John Chrysostom † AD 407 Homilies on 1 Timothy 14
… The distressed saints, not any saints whatever. For there may be saints, who are much waited on by every one. Do not visit these, who are in the enjoyment of plenty, but those who are in tribulation, who are unknown, or known to few. He who hath “done it unto the least of these,” He saith, “hath done it unto Me.” (
St John Chrysostom † AD 407 Homilies on 2 Timothy 3
… For terrible indeed, terrible is that account, and such as needs great love for mankind, that we may not hear that awful sentence, “Depart from me…I never knew you, ye that work iniquity” ( Matt. vii. 23 .); or that fearful word, “Depart, ye cursed, into everlasting fire, prepared for the devil and his angels” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 1
Now suffer, I beseech you, the word [of exhortation]. For if he that “doeth” [aught] to “one of the least, doeth it to Him” (
St Jerome † AD 420 The Letters of St. Jerome 58.7
7. The true temple of Christ is the believer’s soul; adorn this, clothe it, offer gifts to it, welcome Christ in it. What use are walls blazing with jewels when Christ in His poor
Sulpicius Severus † AD 420 On the Life of St. Martin 3
… He contemplated the Lord with the greatest attention, and was told to own as his the robe which he had given. Ere long, he heard Jesus saying with a clear voice to the multitude of angels standing round—“Martin, who is still but a catechumen, clothed
St Augustine of Hippo † AD 430 City of God 17.18
… whence that saying in the Gospel, “I was an hungered, and ye gave me to eat.” Expounding which, He says, “Since ye did it to one of the least of mine, ye did it to me.”
St Augustine of Hippo † AD 430 On the Holy Trinity 15.19
… He Himself that gave, received in men, no doubt as in His own members; on account of which, namely, His own members, He cried from heaven, “Saul, Saul, why persecutest thou me?” And of which, namely, His own members, He says, “Since ye have done it to one of the least of these that are mine, ye have done it unto me.”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 4.5
… Besides, how would the truth of such sayings as these stand then: “He that receiveth you receiveth me;” and “Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me”?
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 36.3
… hear Him Himself, who at once exhorteth thee, and giveth thee a title of security. “I was an hungred,” saith He, and ye gave Me meat.” And when after the enumeration of all their kind offices, they answered, “When saw we Thee an hungred?” He answered, “Inasmuch as ye have done it unto one of the least of these of Mine, ye have done it unto Me.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 53.2
… He has not taken this blessedness from thee. “Forasmuch,” says He, “as ye have done it unto the least of Mine, ye have done unto Me.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 63.1
… But what have they on the right hand who did so, received, or rather, what are they to receive? “Come,” says He, “ye blessed of My Father, possess the kingdom prepared for you from the foundation of the world. For I was an hungred, and ye gave Me meat. When ye did it to one of the least of Mine, ye did it unto Me.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 83.8
8. But now if we turn our attention to ourselves, if we think of His Body, how that we are even He. For if we were not He, “Forasmuch as ye have done it unto one of the least of Mine, ye have done it unto Me,”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 50.6
… Thou hast something to spare of thy abundance: it is superfluous to thee, but necessary for the feet of the Lord. Perhaps on this earth the Lord’s feet are still in need. For of whom but of His members is He yet to say in the end, “Inasmuch as ye did it to one of the least of mine, ye did it unto me”?
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 51.12
… in other words, that all thought of self-seeking should be utterly estranged from a work of charity. He that serveth in this way serveth Christ, and will have it rightly said to him, “Inasmuch as ye did it unto one of the least of those who are mine, ye did it unto me.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.3.5
… He says, “Inasmuch as ye have done it to one of the least of these that belong to Me, ye have done it unto Me.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 45.25
… “I was an hungred, and ye gave Me meat,” etc. These are the gifts with which the daughters of Tyre worship the King; for when they said, “When saw we Thee?” He who is at once above and below (whence those “ascending” and “descending” are spoken of ), said, “Inasmuch as ye have done it unto one of the least of Mine, ye have done it unto Me.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 49.1.15
… everlasting life, to have sent before them expenditure, to have followed their works, to have ministered to a needy companion, to have given to him with whom they were walking, not to have despised Christ covered with sores before their gate, who hath said, “Inasmuch as ye have done it unto one of the least of these My brethren, ye have done it unto Me.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 68.22
… Now Christ hath gone up on high, and sitteth at the right hand of the Father: but unless He were here also on the earth, He would not thence have cried, “Saul, Saul, why persecutest thou me?” When the Same saith Himself, “Inasmuch as to one of My least ye have done it, to Me ye have done it:”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 70.3
… whether Head speak or whether Body speak; He is speaking that hath said, “Why persecutest thou Me?” He is speaking that hath said, “Inasmuch as ye have done it to one of the least of Mine, to Me ye have done it.”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 132
… You shall hear, I am well assured, from the lips of the righteous Lord, “I was in prison, and ye visited me.” We are small and of no account, and burdened by a great load of sins, but the Lord is bountiful and generous. He remembers the small rather than the great, and says, “Inasmuch as ye have done it unto one of the least of these”
Pope St Leo I the Great † AD 461 Letters 22
… He has not feared the warning of the True King: “Whoso shall cause one of the least of these little ones to stumble, it was better that a millstone should be hanged about his neck, and that he should be sunk in the depth of the sea.
Pope St Leo I the Great † AD 461 Sermons 91
… But when the Prophet says, “Blessed is he, who considereth the poor and needy ,” he is the praiseworthy distributor of clothes and food among the poor, who knows he is clothing and feeding Christ in the poor: for He Himself says, “as long as ye have done it to one of My brethren, ye have done it to Me
Early Popes (Pseudo-Isidorian Decretals) The Epistles of Pope Pontianus 2
… for if a man relieves an afflicted brother, delivers a captive, or consoles a mourner, let him have no doubt that that will be recompensed to him by Him on whom he bestows it all, and who says: “Inasmuch as ye have done it unto one of the least of my brethren, ye have done it unto me.”
25:41
St Justin Martyr † AD 165 Dialogue with Trypho 76
… And I will say to them, Depart from Me.’ Again, in other words, by which He shall condemn those who are unworthy of salvation, He said, ‘Depart into outer darkness, which the Father has prepared for Satan and his, angels.’
Tatian † AD 180 The Diatessaron 43
… [50] or thirsty, and gave thee to drink? And when saw we thee a stranger, and took [51] thee in? or naked, and clothed thee? And when saw we thee sick, or imprisoned, and [52] cared for thee? The King shall answer and say unto them, Verily I say unto you, What [53] [Arabic, p. 166] ye did to one of these my brethren, the little ones, ye did unto me.
St Irenaeus of Lyons † AD 202 Against Heresies 2.7.3
… some have their abode on the earth, others in the water, others in the air, and others in the heaven; in like manner, they are bound to show that the Æons possess such properties, if indeed the one are the images of the others. And besides; “the eternal fire which the Father has prepared for the devil and his angels,”
St Irenaeus of Lyons † AD 202 Against Heresies 2.32.1
… “The righteous shall shine forth as the sun in the kingdom of their Father;” but He shall send the unrighteous, and those who do not the works of righteousness, “into everlasting fire, where their worm shall not die, and the fire shall not be quenched.”
St Irenaeus of Lyons † AD 202 Against Heresies 3.23.3
… Because thou hast done this, cursed art thou above all cattle, and above all the beasts of the earth.” And this same thing does the Lord also say in the Gospel, to those who are found upon the left hand: “Depart from me, ye cursed, into everlasting fire, which my Father hath prepared for the devil and his angels;”
St Irenaeus of Lyons † AD 202 Against Heresies 4.27.4
… not understanding that as, in the former case, God showed Himself not well pleased in many instances towards those who sinned, so also in the latter, “many are called, but few are chosen.” As then the unrighteous, the idolaters, and fornicators perished, so also is it now: for both the Lord declares, that such persons are sent into eternal fire;
St Irenaeus of Lyons † AD 202 Against Heresies 4.28.2
… thus also the punishment of those who do not believe the Word of God, and despise His advent, and are turned away backwards, is increased; being not merely temporal, but rendered also eternal. For to whomsoever the Lord shall say, “Depart from me, ye cursed, into everlasting fire,”
St Irenaeus of Lyons † AD 202 Against Heresies 4.33.11
… it were a burning furnace, [to] the day of the Lord, who “gathers the wheat into His barn, but will burn up the chaff with unquenchable fire,” were accustomed to threaten those who were unbelieving, concerning whom also the Lord Himself declares, “Depart from me, ye cursed, into everlasting fire, which my Father has prepared for the devil and his angels.”
St Irenaeus of Lyons † AD 202 Against Heresies 4.40.1
1. It is therefore one and the same God the Father who has prepared good things with Himself for those who desire His fellowship, and who remain in subjection to Him; and who has the eternal fire for the ringleader of the apostasy, the devil, and those who revolted with him, into which [fire] the Lord
St Irenaeus of Lyons † AD 202 Against Heresies 4.40.2
… out that the whole human race shall be divided at the judgment, “as a shepherd divideth the sheep from the goats,” and that to some He will say, “Come, ye blessed of My Father, receive the kingdom which has been prepared for you,” but to others, “Depart from me, ye cursed, into everlasting fire, which My Father has prepared for the devil and his angels,”
St Irenaeus of Lyons † AD 202 Against Heresies 4.41.3
… But when they should be converted and come to repentance, and cease from evil, they should have power to become the sons of God, and to receive the inheritance of immortality which is given by Him. For this reason, therefore, He has termed those “angels of the devil,” and “children of the wicked one,”
St Irenaeus of Lyons † AD 202 Against Heresies 5.35
… and the books were opened. Moreover,” he says, “the book of life was opened, and the dead were judged out of those things that were written in the books, according to their works; and death and hell were sent into the lake of fire, the second death.” Now this is what is called Gehenna, which the Lord styled eternal fire.
Tertullian † AD 220 Against Hermogenes 11
… nay more, in vain has God appointed any judgment at all, when He means, indeed, to inflict punishment with injustice. But if, on the other hand, there is to be an end of evil, when the chief thereof, the devil, shall “go away into the fire which God hath prepared for him and his angels”
Tertullian † AD 220 On the Flesh of Christ 14
… Man’s salvation was the motive, the restoration of that which had perished. Man had perished; his recovery had become necessary. No such cause, however, existed for Christ’s taking on Him the nature of angels. For although there is assigned to angels also perdition in “the fire prepared for the devil and his angels,”
Origen † AD 254 Origen De Principiis 3.1-2.6
… “for I was an hungered, and ye gave Me to eat; I was athirst, and ye gave Me to drink,” it is exceedingly manifest that He gives the promises to these as being deserving of praise. But, on the contrary, to the others, as being censurable in comparison with them, He says, “Depart, ye cursed, into everlasting fire!”
Archelaus † fl. AD 278 A Fragment of the Same Disputation 1
… And if again, you find fault with the one because He has prepared a fire, why do you not find fault with the other, who says, “Depart from me into everlasting fire?”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 11.32
32. The meaning of the abolishing of every power which is against Him is not obscure. The prince of the air, the power of spiritual wickedness, shall be delivered to eternal destruction, as Christ says, Depart from Me, ye cursed, into the eternal fire which My Father hath prepared for the devil and his angels
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 6.27
… If thou findest fault with Him who saith, The Lord killeth, and maketh alive , why dost thou honour Peter, who raised up Tabitha, but struck Sapphira dead? If again thou findest fault, because He prepared fire, wherefore dost thou not find fault with Him who saith, Depart from Me into everlasting fire
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 54
And again passing an opposite sentence, to some He will answer, “Depart into the everlasting fire, that is prepared for the devil and his angels,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 77
And whithersoever thou shalt go, thou wilt see the covetous punished. And now they will hear, “There is a void between us and you;” now, “Depart from me into the fire that is prepared.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 21
… thou dost not remove despondency, why even increase it? thou givest no money, why use insulting words besides? Hast thou not heard what punishment they suffer that feed not the poor? to what vengeance they are condemned? For He says, “Depart to the fire prepared for the devil and his angels.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 25
… “Ah, but God is merciful!” Are these then mere words? and was not that rich man punished for despising Lazarus? Are not the foolish virgins cast out of the Bride-chamber? Do not they who did not feed Him go away into “the fire prepared for the devil?” (
St John Chrysostom † AD 407 Homilies on First Corinthians 16
… But he speaks concerning those angels about whom Christ saith, “Depart ye into the fire which is prepared for the devil and his angels.” (St.
St John Chrysostom † AD 407 Homilies on Ephesians 4
Now then, why, it may be said, doth He threaten them who have not done works of mercy, that they shall depart into the fire, and not simply into the fire, but into that which is “prepared for the devil and his angels?” (
St John Chrysostom † AD 407 Homilies on Ephesians 24
… “For in Sheol,” it is said “who shall give Thee thanks?” ( Ps. vi. 5 .) There is the place of judgment; then is there no longer season for repentance. How many things did the rich man bewail then? ( Luke xvi. 23 .) And yet it availed him nothing. How many things did they say who had neglected to feed Christ? (
St John Chrysostom † AD 407 Homilies on First Thessalonians 8
… So that those things indeed are true and will certainly be, while the punishments will not be at all, but are only for the purpose of a threat, and of terror! By what means I shall persuade you, I know not. If I say, that “the worm will not die, and the fire will not be quenched” ( Mark ix. 44 .); if I say, that “they shall go away into everlasting fire” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 31
… “Come” (He says), “ye blessed of My Father, inherit the kingdom which hath been prepared for you from the foundation of the world.” ( Matt. xxv. 34 .) And again, “Depart from Me into the fire which hath been prepared for the devil and his angels.” (
St Jerome † AD 420 The Letters of St. Jerome 46.8
… Everywhere we venerate the tombs of the martyrs; we apply their holy ashes to our eyes; we even touch them, if we may, with our lips. And yet some think that we should neglect the tomb in which the Lord Himself is buried. If we refuse to believe human testimony, let us at least credit the devil and his angels.
St Jerome † AD 420 The Letters of St. Jerome 80.3
In the sight of God, the Father, the Son, and the Holy Ghost, I adjure and require everyone who shall either read or copy these books of mine, by his belief in a kingdom to come, by the mystery of the resurrection from the dead, by the eternal fire which is “prepared for the devil and his angels;”
St Jerome † AD 420 Against Jovinianus 2.10
… that the just stand on the right hand, the other on the left: and that to the just the words are spoken: “Come, ye blessed of my Father, and inherit the kingdom prepared for you from the foundation of the world.” But that sinners are thus addressed:
Sulpicius Severus † AD 420 The Doubtful Letters of Sulpitius Severus 2.7
… depart from me, ye cursed, into eternal fire, which my Father has prepared for the devil and his angels; for I was hungry, and ye gave me not to eat; I was thirsty, and ye gave me no
St Augustine of Hippo † AD 430 City of God 20.12
The words, “And fire came down out of heaven and devoured them,” are not to be understood of the final punishment which shall be inflicted when it is said, “Depart from me, ye cursed, into everlasting fire;”
St Augustine of Hippo † AD 430 City of God 21.10
… For it is undoubtedly the same fire which is to serve for the punishment of men and of devils, according to the words of Christ: “Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels;”
St Augustine of Hippo † AD 430 City of God 21.23
… that they should enjoy the blessedness of the heavenly kingdom after being cleansed by suffering, but rather they perceived that they could not invalidate nor evacuate the divine sentence which the Lord predicted that He would pronounce in the judgment, saying, “Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels.”
St Augustine of Hippo † AD 430 City of God 21.24
As for those who find an empty threat rather than a truth in such passages as these: “Depart from me, ye cursed, into everlasting fire;” and “These shall go away into eternal punishment;”
St Augustine of Hippo † AD 430 City of God 21.26
But if this passage [of Corinthians] is to interpret that fire of which the Lord shall say to those on His left hand, “Depart from me, ye cursed, into everlasting fire,”
St Augustine of Hippo † AD 430 On the Creed 12
… “Go into everlasting fire prepared for the devil and his angels.”
St Augustine of Hippo † AD 430 Concerning the Nature of Good, Against the Manichæans 32
… righteously, nevertheless punishment shall at last be rendered to the Devil not for these things justly done, but for the unrighteous willing to be hurtful, which belonged to himself, when it shall be said to the impious who persevered in consenting to his wickedness, "Go ye into everlasting fire which my God has prepared for the Devil and his angels."
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 4.13
… and comparing it with the rules of God’s commandments, they understand to what a multitude of tares and chaff, situated now some within and some without, but destined to be most manifestly separated at the last day, the Lord will then say, "Depart from me, ye that work iniquity," and "Depart into everlasting fire, prepared for the devil and his angels."
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 4.19
… will inherit the kingdom of God whom the Judge shall set on His right hand, and for those who shall not be found worthy to be set at the right hand nothing will remain but to be at the left, no other announcement is left for them to hear like goats from the mouth of the Shepherd, except, "Depart into everlasting fire, prepared for the devil and his angels;"
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.18
… from the service of God, they have passed from the likeness of their character into the army of the devil, as the great God declares, ‘My spirit shall not always strive with man, for that he also is flesh.’ To those guilty ones and to you the Lord Christ will say, ‘Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels.’
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 6.7
… For both in them to whom He shall say, “Come, ye blessed of My Father, receive the kingdom prepared for you from the beginning of the world;” shall the will of God be done, that the saints and righteous may receive the kingdom; and in them to whom He shall say, “Depart ye into everlasting fire, prepared for the devil and his angels,”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 8.3
… For to many that will never come, which nevertheless must come. For to them will it come, to whom it shall be said, “Come, ye blessed of My Father, receive the kingdom prepared for you from the foundation of the world.” But it will not come to them to whom it shall be said, “Depart from Me, ye cursed, into everlasting fire.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 25.9
… For as that is true which He will say to those who are set on the right hand, “Come, ye blessed of My Father, receive the kingdom prepared for you from the foundation of the world;” so is that true, which they on the left hand will hear, “Depart ye into everlasting fire, prepared for the devil and his Angels.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 95.1
… Did He not reprove it of righteousness, when He said, “O righteous Father, the world hath not known Thee”? And did He not reprove it of judgment when He declared that He would say to those on the left hand, “Depart ye into everlasting fire, prepared for the devil and his angels”?
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 3.11
… love that which ye have heard, and ye are delivered from your labors into the rest of eternal life. Lo, this is what God promises; “eternal life.” Lo, this what God threatens; eternal fire. What to those set on the right hand? “Come, ye blessed of my Father, receive the kingdom prepared for you from the beginning of the world.”
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 4.5
… How shall the ungodly not see, when He shall set some on the right hand, others on the left? To those on the right hand He will say, “Come, ye blessed of my Father, receive the kingdom:”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.3.5
… It is thy desert that hath been preserved, thy desert hath been made thy treasure. For consider what it is that thou art to receive. Receive—“the kingdom prepared for you from the foundation of the world.” On the other hand, what shall be their sentence, who would not “lend”? “Go ye into everlasting fire, prepared for the devil and his angels.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 45.22
“Upon Thy right hand did stand the Queen” ( ver. 9 ). She which stands on the left is no Queen. For there will be one standing on “the left” also, to whom it will be said, “Go into everlasting fire.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 49.1.6
… But let him consider that he is born of Adam, and hath followed Christ, and ought to pay what Adam oweth, and obtain what Christ hath promised. Therefore, he who feareth death can no wise escape: but he who feareth the damnation which the ungodly shall hear, “Go ye into everlasting fire,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 52.8
… Is not the solid grain for the barns, and the chaff for the fire? Shall not the whole of that Doeg stand at the left hand, when the Lord is to say, “Go ye into fire everlasting, which hath been prepared for the devil and his angels”?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 58.12
… “Go ye into fire everlasting, that hath been prepared for the devil and his angels.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 59.2.4
… How doth He avenge, to the end that He may make perfect? “He scourgeth every son whom He receiveth.” How doth He avenge, to the end that He may condemn? When He shall have set ungodly men on the left hand, and shall have said to them, “Go ye into fire everlasting, that hath been prepared for the devil and his angels.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 62.9
… even if because of variety of opinions they are in division, nevertheless because of vanity they are at one. Divers indeed are errors and of many forms, and the kingdom against itself divided shall not stand: but alike in all is the will vain and lying, belonging to one king, with whom into fire everlasting it is to be thrown headlong
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 64.17
… and thou that wouldest not in this life correct thy heart by the rectitude of God, and prepare thyself for the right hand, where “there shall be praised all men right in heart,” wilt be on the left, where at that time thou shalt hear, “Go ye into fire everlasting, that hath been prepared for the devil and his angels.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 91.11
… All that is wanting is the eye of faith, by which we may see that they are raised for a time only, while they shall mourn for evermore; and to those into whose hands is given temporal power over the servants of God, it shall be said, “Depart into everlasting fire, prepared for the devil and his angels.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 97.5
5. “There shall go a fire before Him, and burn up His enemies on every side” ( ver. 3 ). We remember having read in the Gospel, He shall say, “Depart into everlasting fire, prepared for the devil and his angels.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 139.5
… Ancient doings were the beginnings to me of latest ills: ancient sin, when we fell; latest punishment, when we came into this toilsome and dangerous mortality. And would that this may be “latest” to us; it will be, if now we will to return. For there is another “latest” for certain wicked ones, to whom it shall be said, “Go ye into everlasting fire.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 145.8
… In His long-suffering He waiteth for the sinner, saying, “Turn ye to Me, and I will turn to you.” Are not “His compassions over all His works”? And when He saith, “Go ye into everlasting fire, prepared for the devil and his angels,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 148.9
… Wonder not; death, whencesoever it come, is good to the good man. And whence dost thou know what punishment is reserved in secret for that more guilty man, if he be unwilling to be converted? Would not they rather be scorched by lightning, to whom it shall be said in the end, “Depart into everlasting fire”?
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 3
Eran. —He prepared for him the unquenchable flame of Gehenna, for, He says, “Depart from me ye cursed into everlasting fire prepared for the devil and his angels.”
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.20
… I was thirsty, and ye gave Me no drink: I was a stranger, and ye took Me not in: naked, and ye clothed Me not; sick, and in prison, and ye visited Me not ( Matth. xxv. 42, 43 ). And these he previously addresses saying, Depart from Me, ye cursed, into eternal fire, which is prepared for the devil and his angels (
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 2.4
… But while the liberty to attack man has been granted to them, they have not the strength to over-master any one: for we have it in our power to receive or not to receive the attack . Wherefore there has been prepared for the devil and his demons, and those who follow him, fire unquenchable and everlasting punishment
Pseudo-Clement The Clementine Homilies 19.2
… for what is more than these is of the evil one.’ Also, in the prayer which He delivered to us, we have it said, ‘Deliver us from the evil one.’ And in another place, He promised that He would say to those who are impious, ‘Go ye into outer darkness, which the Father prepared for the devil and his angels.’
Pseudo-Clement The Clementine Homilies 20.9
… “Explain to us the harmony, how it can be reasonable that the wicked one should be appointed by the righteous God to be the punisher of the impious, and yet should himself afterwards be sent into lower darkness along with his angels and with sinners: for I remember that the Teacher Himself said this.”
25:42
Tatian † AD 180 The Diatessaron 43
… The King shall answer and say unto them, Verily I say unto you, What [53] [Arabic, p. 166] ye did to one of these my brethren, the little ones, ye did unto me. Then shall he say unto those that are on his left also, Depart from me, ye cursed, [54] into the eternal fire prepared for the devil and his hosts:
Origen † AD 254 Origen's Commentary on Matthew 12.23
… As in regard to them He says, “I was thirsty and ye gave Me no drink,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 23
No doubt hell, and that punishment, is a thing not to be borne. Yet though one suppose ten thousand hells, he will utter nothing like what it will be to fail of that blessed glory, to be hated of Christ, to hear “I know you not,” to be accused for not feeding Him when we saw Him an hungered.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 50
… Neglect Him not when naked; do not while here thou honorest Him with silken garments, neglect Him perishing without of cold and nakedness. For He that said, “This is my body,” and by His word confirmed the fact, “This same said, “Ye saw me an hungered, and fed me not;” and, “Inasmuch as ye did it not to one of the least of these, ye did it not to me.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 77
And things here are like this; but let us speak also of the day to come. For though they give not heed, yet it is necessary for us to speak. In the day to come then, one will see everywhere such men as these undergoing punishment. For when He saith, “I was an hungered, and ye gave me no meat; I was thirsty, and ye gave me no drink;”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 81
But if ye are not willing, behold the poor before your eyes; as many as it is possible for us to suffice, we will not cease to feed; but those, whom it is not possible, we will leave to you, that ye may not hear those words on the awful day, which shall be spoken to the unmerciful and cruel. “Ye saw me an hungered, and fed me not.”
St John Chrysostom † AD 407 Homilies on Ephesians 4
… And observe how it is not possible to enter without works of mercy; but if even this alone be wanting, we shall depart into the fire. For, saith He, “Depart, ye cursed, into the eternal fire, which is prepared for the Devil and his angels.” Why and wherefore? “For I was an hungered, and ye gave me no meat; I was thirsty, and ye gave me no drink.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 74
… Why then do we deprive ourselves of all excuse? The man who is made captive by some more tyrannical passion shall not suffer a heavy punishment, but he who is subdued by a weak one is deprived of all defense. For what shall we reply when He saith, “Ye saw Me hungry and fed Me not”? (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 31
… for I will reprove thee, setting thy sins before the eyes of all. For that this is true, and that in that day the sins of us all are [to be] publicly displayed, unless we now do them away by continual remembrance, hear how cruelty and inhumanity are publicly exposed, “I was an hungered” (He says) “and ye gave Me no meat.” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 4.2
… For He was never deserted by It. But as His very prayer against trouble is a sign rather of our infirmity, so also of that sudden enlargement of heart the same Lord may speak for His faithful ones, whom He has personated also when He said, “I was an hungered, and ye gave Me no meat; I was thirsty, and ye gave Me no drink,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 38.2
… So it is to be indeed, because it is called “chastening,” but yet it shall be “so as by fire.” But there are to be some who will be “rebuked,” and will not be “corrected.” For he will at all events “rebuke” those to whom He will say, “I was an hungred, and ye gave me no meat.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 38.5
… but I speak concerning Christ and the Church.”…For why should He not say, “my sins,” who said, “I was an hungred, and ye gave Me no meat; I was thirsty, and ye gave Me no drink; I was a stranger, and ye took Me not in. I was sick and in prison, and ye visited Me not.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 66.18
… For they have made friends of the mammon of iniquity, that the same may receive them into everlasting tabernacles. Therefore those he-goats shall not be on the left, because they have made to themselves friends of the mammon of iniquity. But what he-goats shall be on the left? They to whom shall be said, “I hungred, and ye gave me not to eat:”
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.20
… For He says, I was an hungered, and ye gave Me no meat: I was thirsty, and ye gave Me no drink: I was a stranger, and ye took Me not in: naked, and ye clothed Me not; sick, and in prison, and ye visited Me not (
25:43
Tatian † AD 180 The Diatessaron 43
… 166] ye did to one of these my brethren, the little ones, ye did unto me. Then shall he say unto those that are on his left also, Depart from me, ye cursed, [54] into the eternal fire prepared for the devil and his hosts: I hungered, and ye fed me [55] not; and I thirsted, and ye did not give me to drink;
25:44
Tatian † AD 180 The Diatessaron 43
… I hungered, and ye fed me [55] not; and I thirsted, and ye did not give me to drink; and I was a stranger, and ye took me not in; and I was naked, and ye clothed me not; and I was sick, and imprisoned, [56] and ye visited me not.
Tertullian † AD 220 A Strain of the Judgment of the Lord 1
All groans effusely, and attests in acts
Archelaus † fl. AD 278 The Acts of the Disputation with the Heresiarch Manes 38
… For you observe that sometimes he uses the interrogative style, and sometimes the deprecatory. But in the Gospel of our Saviour it is written that those who stand on the left hand of the King will say: “Lord, when saw we Thee an hungered, or athirst, or naked, or a stranger, or in prison, and did not minister unto Thee?”
St John Chrysostom † AD 407 Homilies on Ephesians 24
… “Lord, did we not prophesy by Thy Name, and by Thy Name cast out devils?” And yet notwithstanding, they were not owned. All these things therefore will take place then; but it will be of no avail, if they be not done now. Let us fear then, lest ever we should have to say then, “Lord, when saw we Thee an hungered, and fed Thee not?” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 38.5
… Why should He not say this, to whom when it was said, “When saw we Thee a hungred, and athirst, or in prison; and did not minister unto Thee?” He replied, that He spake thus in the person of His Body. “Inasmuch as ye did it not unto one of the least of Mine, ye did it not unto Me.”
25:45
Tatian † AD 180 The Diatessaron 43
… and I was a stranger, and ye took me not in; and I was naked, and ye clothed me not; and I was sick, and imprisoned, [56] and ye visited me not. Then shall those also answer and say, Our Lord, when saw we thee an hungred, or athirst, or naked, or a stranger, or sick, or imprisoned, [57] and did not minister unto thee?
Tertullian † AD 220 On Prayer 26
You will not dismiss a brother who has entered your house without prayer.—“Have you seen,” says Scripture , “a brother? you have seen your Lord;”
St Athanasius of Alexandria † AD 373 First Arian Persecution under Constantius 1
… from whom very shortly he will hear those words, ‘Inasmuch as thou hast dishonoured these, thou hast dishonoured Me
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 35
… For though here He speak of prophets, and righteous men, and disciples, yet elsewhere He bids men receive the veriest outcasts, and punishes such as fail to do so. For, “Inasmuch as ye did it not to one of the least of these, ye did it not to me;”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 75
For further back also He saith, that they who receive not such as these shall suffer more grievous things than Sodom; and here He saith, “Inasmuch as ye did it not unto one of the least of these my brethren, ye did it not unto me.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 84
… but for thee not to give, is of thy inhumanity. But if thou believe not now, that in passing by a poor man that is a believer, thou passest by Him, thou wilt believe it then, when He will bring thee into the midst and say, “Inasmuch as ye did it not to these, ye did it not to me.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 60
… Wherefore, if we make a feast, we are bidden to entertain the lame and halt, and if we do works of mercy, we are bidden to do them to the least and meanest. “For,” It saith, “inasmuch as ye have done it unto one of the least of these, ye have done it unto Me.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 77
… What defense shall we make? To show that He will bring them forward, hear what He saith; “Inasmuch as ye did it not to one of these, ye did it not to Me.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 1
Now suffer, I beseech you, the word [of exhortation]. For if he that “doeth” [aught] to “one of the least, doeth it to Him” ( Matt. xxv. 40 ), and he that “doeth it not to one of the least doeth it not to Him” (
St Augustine of Hippo † AD 430 City of God 21.27
… And such persons, indeed, as decline to abandon their evil habits of life for a better course cannot be said to do charitable deeds. For this is the purport of the saying, “Inasmuch as ye did it not to one of the least of these, ye did it not to me.”
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 5.21
… is a murderer." How then did they baptize who hated Paul, the servant of Jesus Christ, and thereby hated Jesus Himself, since He Himself said to Saul, "Why persecutest thou me?" when he was persecuting His servants, and since at the last He Himself shall say, "Inasmuch as ye did it not to one of the least of these that are mine, ye did it not to me?"
St Augustine of Hippo † AD 430 The Harmony of the Gospels 4.5
… Or is it possible for one not to be against Him, although he may be against His disciples? Nay; for what shall we make then of words like these: “He that despiseth you, despiseth me;” and, “Inasmuch as ye did it not unto the least of mine, ye did it not unto me;”
25:46
Tatian † AD 180 The Diatessaron 43
… Then shall those also answer and say, Our Lord, when saw we thee an hungred, or athirst, or naked, or a stranger, or sick, or imprisoned, [57] and did not minister unto thee? Then shall he answer and say unto them, Verily I say unto you, When ye did it not unto one of these little ones , ye did it not [58] unto me also.
Tertullian † AD 220 On Modesty 1
… its nature, “through the laver of regeneration;” its discipline, through the instrumentality of preaching; its censorial rigour, through the judgments which each Testament exhibits; and is subject to a more constant external compulsion, arising from the apprehension or the desire of the eternal fire or kingdom.
St Hippolytus † AD 235 A discourse by the most blessed Hippolytus, bishop and martyr, on the end of the world, and on Antichrist, and on the second coming of our lord Jesus Christ 48
… Ye subdued your body to virginity, but ye kept not mercy, but ye did not cast the hatred of your brother out of your souls. For not every one that saith to me, Lord, Lord, shall be saved, but he that doeth my will. And these shall go away into everlasting punishment, but the righteous into life eternal.
Archelaus † fl. AD 278 The Acts of the Disputation with the Heresiarch Manes 38
… “Lord, when saw we Thee an hungered, or athirst, or naked, or a stranger, or in prison, and did not minister unto Thee?” Thus they will implore Him to be indulgent with them. But what reply is that righteous Judge and King represented as making to them? “Depart from me into everlasting fire, ye workers of iniquity.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 18.29
… And Paul says, And so shall we be ever with the Lord : for the being for ever with the Lord implies the life eternal. But most plainly of all the Saviour Himself says in the Gospel, And these shall go away into eternal punishment, but the righteous into life eternal
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 25
… 14 .) Still it is said, he found a release. But the case is not so with the other life. For that there, there will never be any release, hear from His own mouth, “Their worm will not die, nor their fire be quenched.” ( Mark ix. 44 .) And “these shall go into everlasting life, but these into everlasting punishment.” (
St John Chrysostom † AD 407 Homilies on First Corinthians 9
… Matt. vii. 22 .) And the virgins too who were shut out, entered in no more. And also about those who gave Him no food, He saith, (St.
St Augustine of Hippo † AD 430 City of God 11.13
… For the truth in the gospel promises to the saints and the faithful that they will be equal to the angels of God; and it is also promised them that they will “go away into life eternal.”
St Augustine of Hippo † AD 430 City of God 20.16
Having finished the prophecy of judgment, so far as the wicked are concerned, it remains that he speak also of the good. Having briefly explained the Lord’s words, “These will go away into everlasting punishment,” it remains that he explain the connected words, “but the righteous into life eternal.”
St Augustine of Hippo † AD 430 City of God 21.1
… there shall be wailing and gnashing of teeth, Then shall the righteous shine forth as the sun in the kingdom of His Father;” and that, “These shall go away into eternal punishment, but the righteous into life eternal.”
St Augustine of Hippo † AD 430 City of God 21.23
… Then what a fond fancy is it to suppose that eternal punishment means long continued punishment, while eternal life means life without end, since Christ in the very same passage spoke of both in similar terms in one and the same sentence, “These shall go away into eternal punishment, but the righteous into life eternal!”
St Augustine of Hippo † AD 430 On the Holy Trinity 14.19
… as He is.” For this gift will be given to us at that time, when it shall have been said, “Come, ye blessed of my Father, inherit the kingdom prepared for you.” For then will the ungodly be taken away, so that he shall not see the glory of the Lord, when those on the left hand shall go into eternal punishment, while those on the right go into life eternal.
St Augustine of Hippo † AD 430 The Enchiridion 112
… this passage applies to all mankind, there is no reason why they should therefore suppose that there will be an end to the punishment of those of whom it is said, “These shall go away into everlasting punishment;” for this shall end in the same manner and at the same time as the happiness of those of whom it is said, “but the righteous unto life eternal.”
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 3.6
… for the Lord, when foretelling what He should say to His people at last,—“Come, ye blessed of my Father, inherit the kingdom prepared for you from the beginning of the world,” —also clearly indicated what the kingdom was of which He was speaking, by concluding thus: “So these shall go away into everlasting punishment; but the righteous into life eternal.”
St Augustine of Hippo † AD 430 A Treatise on the Spirit and the Letter 37
… not in the form of a servant, for in this He will display Himself even to the wicked also. Then, however, shall that come to pass which is written, “Let the ungodly man be taken away, that he see not the glory of the Lord.” Then also shall “the wicked go into everlasting punishment, and the righteous into life eternal.”
St Augustine of Hippo † AD 430 A Treatise on the Spirit and the Letter 59
… for they shall obtain mercy” of God. Then, as soon as those on the left hand shall have gone into eternal fire, the righteous, too, shall go into everlasting life,
St Augustine of Hippo † AD 430 A Work on the Proceedings of Pelagius 9
… “If any man’s work shall be burned, he shall suffer loss; but he shall himself be saved, yet so as by fire.” When, however, Pelagius responded that “he had made his assertion in accordance with the Gospel, in which it is written concerning sinners, ‘These shall go away into eternal punishment, but the righteous into life eternal,’”
St Augustine of Hippo † AD 430 A Work on the Proceedings of Pelagius 62
… “in the day of judgment no forbearance will be shown to the ungodly and sinners, but they will be punished in everlasting fires;” because in his defence he said, “that he had made such an assertion in accordance with the gospel, in which it is written concerning sinners, ‘These shall go away into eternal punishment, but the righteous into life eternal.’”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 36.10
… “Come, ye blessed of My Father, receive the kingdom prepared for you from the foundation of the world.” And of how many days this kingdom is, the end of the passage shows. For after He had said of those on the left hand, “So these shall go away into everlasting burning;” of those on the right hand He saith, “but the righteous into life eternal.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 77.1
… at the right hand, and shall stand with great confidence and joy among those to whom it shall be said, “Come, blessed of My Father, receive the kingdom which hath been prepared for you from the beginning of the world.” But the Lord made an end when He spake these words, thus, “These shall go into everlasting burning, but the righteous into life eternal.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 19
… Then will openly be seen that form of God which could not be seen by the wicked, to whose vision the form of a servant must be shown. He says also in another place on this wise: “These shall go away into everlasting burning” (speaking of certain on the left), “but the just into life eternal;”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John chapter21.14
… let them go thither and see there. When shall they go thither? Let the Lord Himself say: “So those shall go into everlasting burning, but the righteous into life eternal.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 111.3
… For blessed are the pure in heart, for they shall see God: and because the wicked are not pure in heart, therefore they shall not see. Then shall they go away into everlasting punishment; for so shall the wicked be taken away, that he may not behold the glory of the Lord: but the righteous shall go into life eternal.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.3.5
… “Go ye into everlasting fire, prepared for the devil and his angels.” And what is the kingdom which we receive called? Consider what follows: “And these shall go into everlasting burning; but the righteous into life eternal.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 105.6
… Now this may be understood with a certain limitation; but he afterwards saith, “Even the covenant that He made with Abraham” ( ver. 9 ): “and the oath that He sware unto Isaac; and appointed the same unto Jacob for a law, and to Israel for an everlasting
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 136.1
… for without this plain commendation, he, whom the Holy Spirit used to utter this Psalm, would have no verse be ended. Although after the judgment, by which at the end of the world the quick and the dead must be judged, the just being sent into life eternal, the unjust into everlasting fire,
25:1
St John Chrysostom † AD 407 Hom. lxxviii.
In the foregoing parable the Lord set forth the punishment of the man who beat, and was drunk, and wasted his Lord’s goods; in this He declares his punishment who profits not, and does not prepare for himself abundantly the things of which he has need; for the foolish virgins had oil, but not enough.
St Hilary † AD 367
Then, because all this discourse is concerning the great day of the Lord, concerning which He had been speaking before.
St Gregory the Great † AD 604 Hom. in Ev. xii. 1.
By the kingdom of heaven is meant the present Church, as in that, The Son of Man shall send forth his angels, and they shall gather out of his kingdom all things that offend. (Matt. 13:41.)
St Jerome † AD 420
This parable of the ten foolish and the ten wise virgins, some interpret literally of virgins, of whom there are according to the Apostle some who are virgins both in body and in thought, (1 Cor. 7.) others who have preserved indeed their bodies virgin, but have not the other deeds of virgins, or have only been preserved by the guardianship of parents, but have wedded in their hearts. But from what has gone before, I think the meaning to be different, and that the parable has reference not to virgins only, but to the whole human race.
St Gregory the Great † AD 604 ubi sup.
For in each of the five senses of the body `there is a double instrument, and the number five doubled makes ten. And because the company of the faithful is gathered out of both sexes, the Holy Church is described as being like to ten virgins, where as bad are mixed with good, and reprobate with elect, it is like a mixture of wise and foolish virgins.
St John Chrysostom † AD 407
And He employs the character virgins in this parable to shew, that though virginity be a great thing, yet if it be not accompanied by works of mercy, it shall be cast out with the adulterers.
Origen † AD 253
Or, The understandings of all who have received the word of God are virgins. For such is the word of God, that of its purity it imparts to all, who by its teaching have departed from the worship of idols, and have through Christ drawn near to the worship of God; Which took their lamps, and went forth to meet the bridegroom and the bridea. They take their lamps, i. e. their natural faculties, and go forth out of the world and its errors, and go to meet the Saviour, who is ever ready to come to enter with them that are worthy to His blessed bride the Church.
St Hilary † AD 367
Or, The bridegroom and the bride represent our Lord God in the body, for the flesh is the bride of the spirit. The lamps are the light of bright souls which shine forth in the sacrament of baptismb.
St Augustine † AD 430 Lib. 83 Quæst. q. 59.
Or, The lamps which they carry in their hands are their works, of which it was said above, Let your works shine before men. (Mat. 5:16.)
Origen † AD 253
They that believe rightly, and live righteously, are likened to the five wise; they that profess the faith of Jesus, but prepare themselves not by good works to salvation, are likened to the five foolish.
St Jerome † AD 420
For there are five senses which hasten towards heavenly things, and seek after things above. Of sight, hearing, and touch, it is specially said, That which we have heard, which we have seen with our eyes, and our hands have handled. (1 John 1:1.) Of taste, Taste and see that the Lord is good. (Ps. 34:8.) Of smell, Because of the savour of thy good ointments. (Sol. Song, 1:3.) There are also other five senses which gape after earthly husks.
St Augustine † AD 430 ubi sup.
Or, by the five virgins, is denoted a five-fold continence from the allurements of the flesh; for our appetite must be held from gratification of the eyes, ears, smell, taste, and touch. And as this continence may be done before God, to please Him in inward joy of the conscience, or before men only to gain applause of men, five are called wise, and five foolish. Both are virgins, because both these men exercise continence, though from different motives.
Origen † AD 253
And because the virtues are so linked together, that he who has one has all, so all the senses so follow one another, that all must be wise, or all foolish.
St Hilary † AD 367
Or, The five wise and five foolish are an absolute distinction between believers and unbelievers.
St Gregory the Great † AD 604 ubi sup.
It is to be observed, that all have lamps, but all have not oil.
St Hilary † AD 367
The oil is the fruit of good works, the vessels are the human bodies in whose inward parts the treasure of a good conscience is to be laid up.
St Jerome † AD 420
The virgins that have oil are they who, besides their faith, have the ornament of good works; they that have not oil, are they that seem to confess with like faith, but neglect the works of virtue.
St Augustine † AD 430 ubi sup.
Or, The oil denotes joy, according to that, God hath anointed thee with the oil of gladness. (Ps. 45:7.) He then whose joy springs not from this that he is inwardly pleasing to God, has no oil with him; for they have no gladness in their continent lives, save in the praises of men. But the wise took oil with their lamps, that is, the gladness of good works, in their vessels, that is, they stored it in their heart and conscience, as the Apostle speaks, Let every man prove himself, and then shall he have rejoicing in himself, and not in another. (Gal. 6:4.)
St John Chrysostom † AD 407
Or, The oil denotes charity, alms, and every aid rendered to the needy; the lamps denote the gifts of virginity; and He calls them foolish, because after having gone through the greater toil, they lost all for the sake of a less; for it is greater labour to overcome the desires of the flesh than of money.
Origen † AD 253
Or, The oil is the word of teaching, with which the vessels of souls are filled; for what gives so great content as moral discourse, which is called the oil of light. The wise took with them of this oil, as much as would suffice, though the Word should tarry long, and be slack to come to their consummation. The foolish took lamps, alight indeed at the first, but not supplied with so much oil as should suffice even to the end, being careless respecting the provision of doctrine which comforts faith, and enlightens the lamp of good deeds.
St Augustine † AD 430 ubi sup.
For there die of both kinds of men in this interval of time before the resurrection of the dead, and the Lord’s coming shall be.
St Gregory the Great † AD 604 ubi sup.
To sleep is to die, to slumber before sleep is to faint from salvation before death, because, by the burden of sickness we come to the sleep of death.
St Jerome † AD 420
Or, They slumbered, i. e. they were dead. And then follows, And slept, because they were to be afterwards wakened. While the bridegroom tarried, shews that no little time intervened between the Lord’s first and second coming.
Origen † AD 253
Or, Whilst the bridegroom tarried, and the Word comes not speedily to the consummation of this life, the senses suffer, slumbering and moving in the night of the world; and sleep, as energizing feebly, and with no quick sense. Yet did those wise virgins not quit their lamps, nor despair of hoarding their oil.
St Jerome † AD 420
The Jews have a tradition that Christ will come at midnight, in like manner as in that visitation of Egypt, when the Paschal feast is celebrated, and the destroyer comes, and the Lord passes over our dwellings, and the door posts of each man’s countenance are hallowed by the blood of the Lamb. Hence, I suppose, has continued among us that apostolic tradition, that on the vigil of Easterc the people should not be dismissed before midnight, in expectation of Christ’s coming; but when that hour has past over, they may celebrate the feast in security; whence also the Psalmist says, At midnight did I rise to praise thee. (Ps. 119:62.)
St Augustine † AD 430 ubi sup.
Or, At midnight, that is, when none knew or looked for it.
St Jerome † AD 420
Suddenly thus, as on a stormy night, and when all think themselves secure, at the hour when sleep is the deepest, the coming of Christ shall be proclaimed by the shout of Angels, and the trumpets of the Powers that go before Him. This is meant when it says, Lo, the bridegroom cometh, go ye out to meet him.
St Hilary † AD 367
At the trumpet signal they go forth to meet the bridegroom alone, for then shall the two be one, that is, the flesh and God, when the lowliness of the flesh shall be transformed into spiritual glory.
St Augustine † AD 430 ubi sup.
Or, that the virgins go forth to meet the bridegroom alone, I think is to be understood that the virgins themselves constitute her who is called the bride; as we speak of the Christians flocking to the Church as children running to their mother, and yet this same mother consists only of the children who are gathered together. For now the Church is betrothed, and is to be led forth as a virgin to the marriage, which takes place then when all her mortal part having past away, she may be held in an eternal union.
Origen † AD 253
Or, At midnight, that is, at the time of their most abandoned carelessness, there was a great cry, of the Angels, I suppose, desiring to arouse all men, those ministering spirits crying within in the senses of all that sleep, Behold, the bridegroom cometh, go ye out to meet him. All heard this summons, and arose, but all were not able to trim their lamps fitly. The lamps of the senses are trimmed by evangelical and right use of them; and they that use their senses amiss have their lamps untrimmed.
St Gregory the Great † AD 604 ubi sup.
Or, All the virgins arose, that is, both elect and reprobate are roused from the sleep of death; they trimmed their lamps, that is, they reckon up to themselves their works for which they look to receive eternal blessedness.
St Augustine † AD 430 ubi sup.
They trimmed their lamps, that is, prepared to give an account of their deeds.
St Hilary † AD 367
Or, the trimming their lamps is the return of their souls into their bodies, and their light is the consciousness of good works that shines forth, which is contained in the vessels of the body.
St Gregory the Great † AD 604 ubi sup.
The lamps of the foolish virgins go out, because the works which appeared outwardly to men to be bright, are dimmed within at the coming of the Judge. That they then beg oil of the wise virgins, what is it but that at the coming of the Judge, when they find themselves empty within, they seek for witness from without? As though deceived by their own self-confidence, they say to their neighbours, Whereas ye see us rejected as living without works, do ye witness to our works that ye have seen.
St Augustine † AD 430 ubi sup.
From habit, the mind seeks that which uses to give it pleasure. And these now seek from men, who see not the heart, witness to God, who sees the heart. But their lamps go out, because those, whose good works rest upon the testimony of others, when that is withdrawn, sink into nothing.
St Jerome † AD 420
Or, These virgins who complain that their lamps are gone out, shew that they are partially alight, yet have they not an unfailing light, nor enduring works. Whoso then has a virgin soul, and is a lover of chastity, ought not to rest content with such virtues as quickly fade, and are withered away when the heat comes upon them, but should follow after perfect virtues, that he may have an enduring light.
St John Chrysostom † AD 407
Or otherwise; These virgins were foolish, not only because they departed hence, lacking store of mercy, but because they deemed to receive it from those of whom they importunately begged it. For though nothing could be more merciful than those wise virgins, who for this very mercifulness were approved, yet would they not grant the prayer of the foolish virgins. But the wise answered, saying, Not so, lest there be not enough for us and you; hence we lean that none of us shall be able in that day to stand forth as patron1 of those who are betrayed by their own works, not because he will not, but because he cannot.
St Jerome † AD 420
For these wise virgins do not answer thus out of covetousness, but out of fear. Wherefore, each man shall receive the recompense of his own works, and the virtues of one cannot atone for the vices of another in the day of judgment. The wise admonish them not to go to meet the bridegroom without oil, Go ye rather to them that sell, and buy for yourselves.
St Hilary † AD 367
They that sell are the poor, who, needing the alms of the faithful, made them that recompense which they desire, selling in return for the relief afforded to their wants, a consciousness of good works. This is the abundant fuel of an undying light which may be bought and stored up for the fruits of mercy.
St John Chrysostom † AD 407
You see then how great merchants the poor are to us; but the poor are not there, but here, and therefore we must store up oil here, that we may have it to use there when occasion shall require.
St Jerome † AD 420
And this oil is sold, and at a high cost, nor is it to be got without much toil; so that we understand it not of alms only, but of all virtues and counsels of the teachers.
Origen † AD 253
Otherwise; Notwithstanding they were foolish, they yet understood that they must have light to go and meet the bridegroom, that all the lights of their senses might be burning. This also they discerned, that because they had little of the spiritual oil, their lamps would burn dim as darkness drew on. But the wise send the foolish to those that sell, seeing that they had not stored up so much oil, that is, word of doctrine, as would suffice both for themselves to live by, and to teach others, Go ye rather to them that sell, i. e. to the doctors, and buy, i. e. take of them; the price is perseverance, the love of learning, industry, and toil of all who are willing to learn.
St Augustine † AD 430 ubi sup.
Or we may suppose it not meant as advice what they should do, but as an indirect allusion to their fault. For flatterers sell oil, who by praising things false, and things unknown, lead souls astray, recommending to them, as foolish, empty joys, and receiving in return some temporal benefit. Go ye rather to them that sell, and buy for yourselves, i. e. Let us now see what they can profit you who have used to sell you their praise. Lest there be not enough for us and you, because no man is profited in God’s sight by the testimony of others, because God sees the heart, and each man is scarce able to give testimony concerning his own conscience.
St Jerome † AD 420
But because the season for buying was now past, and the day of judgment was coming on, so that there was no room for penitence, they must not now lay up new works, but give an account of the old.
St Hilary † AD 367
The marriage is the putting on of immortality, and the joining together corruption and incorruption in a new union,
St John Chrysostom † AD 407
That, While they went to buy, shews that even, if we should become merciful after death, it will avail us nothing to escape punishment, as it was no profit to the rich man, that he became merciful and careful about those who belonged to him.
Origen † AD 253
Or, He says, While they went to buy, because there are men to be found who have neglected to learn any thing useful, till when, in the very end of their life, when they set themselves to learn, they are overtaken by death.
St Augustine † AD 430 ubi sup.
Or otherwise; While they went to buy, that is, while they turned themselves to things without, and sought to find pleasure in things they had been accustomed to, because they knew not inward joys, came He that judges; and they that were ready, i. e. they whose conscience bore witness to them before God, went in with him to the wedding, i. e. to where the pure soul is united prolific to the pure and perfect word of God.
St Jerome † AD 420
After the day of judgment, there is no more opportunity for good works, or for righteousness, and therefore it follows, And the door was shut.
St Augustine † AD 430 ubi sup.
When they have been taken in who have been changed into angelic being (1 Cor. 15:51), all entrance into the kingdom of heaven is closed; after the judgment, there is no more place for prayers or merit.
St Hilary † AD 367
Yet though the season of repentance is now past, the foolish virgins come and beg that entrance may be granted to them.
St Jerome † AD 420
Their worthy confession calling Him, Lord, Lord, is a mark of faith. But what avails it to confess with the mouth Him whom you deny with your works?
The Gloss ap. Anselm.
Grief at their exclusion extorts from them a repetition of this title of Lord; they call not Him Father, whose mercy they despised in their lifetime.
St Augustine † AD 430 ubi sup.
It is not said that they bought any oil, and therefore we must suppose that all their delight in the praise of men being gone, they return in distress and affliction to implore God. But His severity, after judgment, is as great as His mercy was unspeakable before. But He answered and said, Verily I say unto you, I know you not; by that rule, namely, that the art of God, that is, His wisdom, does not admit that those should enter into His joy who have sought to do in any thing according to His commandments, not as before God, but that they may please men.
St Jerome † AD 420
For the Lord knoweth them that are his, (2 Tim. 2:19.) and he that knoweth not shall not be known, and though they be virgins in purity of body, or in confession of the true faith, yet forasmuch as they have no oil, they are unknown by the bridegroom. When He adds, Watch therefore, because ye know not the day nor the hour, He means that all that has been said points to this, namely, that seeing we know not the day of judgment, we should be careful in providing the light of good works.
St Augustine † AD 430 ubi sup.
For indeed we know the day and the hour neither of that future time when the Bridegroom will come, nor of our own falling asleep each of us; if then we be prepared for this latter, we shall also be prepared when that voice shall sound, which shall arouse us all.
St Augustine † AD 430 Ep. 199. 45.
There have not been wanting those who would refer these ten virgins to that coming of Christ, which takes place now in the Church; but this is not to be hastily held out, lest any thing should occur contradictory of it.
The Latin text
Chrysostomus in Matth
In superiori parabola dominus poenam ostendit eius qui percutiebat et inebriabatur, et bona domini sui dispergebat; in hac autem parabola punitionem inducit etiam ei qui utilitatem non affert, neque copiose haec quibus indiget, sibi praeparat; habebant enim fatuae virgines oleum, sed non copiose; unde dicitur tunc simile erit regnum caelorum decem virginibus
Hilarius in Matth
Ideo autem dicitur tunc, quia de magno die domini, de quo supra agebatur, omnis hic sermo est
Gregorius in Evang
Regnum autem caelorum praesentis temporis Ecclesia dicitur, sicut et ibi: mittet filius hominis Angelos suos, et colligent de regno eius omnia scandala
Hieronymus
Similitudinem autem decem virginum fatuarum atque prudentum quidam simpliciter interpretantur in virginibus, quarum aliae, iuxta apostolum, et corpore et mente sunt virgines, aliae virginitatem tantum corporum reservantes, vel cetera non habent, vel parentum custodia reservante, nihilominus mente nupserunt. Sed mihi videtur ex superioribus alius esse sensus qui dicitur; et non ad virginalia corpora, sed ad omne hominum genus hanc comparationem pertinere
Gregorius in Evang
In quinque enim corporis sensibus unusquisque subsistit geminatus; geminatus autem quinarius denarium perficit. Et quia ex utroque sexu fidelium multitudo colligitur, sancta Ecclesia decem virginibus similis denuntiatur; ubi quia mali cum bonis, reprobi cum electis admixti sunt, recte similis virginibus prudentibus et fatuis perhibetur
Chrysostomus in Matth
Ideo autem ponit parabolam hanc in virginum persona, ut ostendat, quod licet virginitas magnum quid sit, tamen si ab operibus misericordiae sit deserta, cum adulteris foras eicietur
Origenes in Matth
Vel sensus omnium qui receperunt verbum Dei, virgines sunt. Tale enim est verbum Dei ut de sua munditia accommodet omnibus qui per suam doctrinam recesserunt ab idolorum cultura, accesserunt autem per Christum ad Dei culturam; unde sequitur quae accipientes lampades suas, exierunt obviam sponso et sponsae. Accipiunt enim lampades suas, idest organa sua naturalia, et egrediuntur de mundo et de erroribus, et veniunt obviam salvatori, qui semper paratus est venire, ut ingrediatur simul cum dignis ad beatam sponsam Ecclesiam
Hilarius
Vel sponsus atque sponsa, dominus noster est in corpore Deus: namque spiritui caro sponsa est. Lampades autem quas acceperunt, animarum splendentium lumen est, quae sacramento Baptismi splenduerunt
Augustinus de Verb. Dom
Vel lampades quae manibus gestantur, opera sunt; dictum est enim supra: luceant opera vestra coram hominibus
Gregorius
Qui autem recte credunt et iuste vivunt, assimilantur quinque prudentibus; qui autem profitentur quidem fidem Iesu, non autem praeparant se bonis operibus ad salutem, reliquis quinque virginibus fatuis: unde subditur quinque autem ex eis erant fatuae et quinque prudentes
Hieronymus
Sunt enim quinque sensus, qui festinant ad caelestia, et superna desiderant. De visu autem et auditu et tactu specialiter dictum est: quod vidimus, quod audivimus quod oculis nostris perspeximus et manus nostrae palpaverunt. De gustu: gustate, et videte quoniam suavis est dominus. De odoratu: in odorem unguentorum tuorum currimus. Alii autem sunt quinque sensus terrenis faecibus inhiantes
Augustinus
Vel per quinque virgines significatur quinquepartita continentia a carnis illecebris: continendus est enim animi appetitus a voluntate oculorum, aurium, olfaciendi, gustandi et tangendi. Sed quia ista continentia partim coram Deo fit ut illi placeatur interiori gaudio conscientiae; partim coram hominibus tantum, ut gloria humana capiatur; quinque dicuntur sapientes, et quinque stultae: utraeque tamen virgines, quia utraque continentia est, quamvis diverso fomite gaudeat
Origenes
Sicut autem sequuntur se ipsas invicem virtutes ut qui unam habuerit, omnes habeat, sic et sensus omnes alterutrum se subsequuntur; propterea necesse est ut aut omnes quinque sensus sint prudentes, aut omnes fatui
Hilarius
Vel absolute in quinque prudentibus et quinque fatuis, fidelium atque infidelium est constituta divisio
Gregorius
Notandum vero est, quod omnes lampades habent, sed non omnes oleum habent; sequitur enim sed quinque fatuae, acceptis lampadibus, non sumpserunt oleum secum; prudentes vero acceperunt oleum in vasis suis cum lampadibus
Hilarius
Oleum boni operis fructus est; vasa, humana sunt corpora, intra quorum viscera thesaurus bonae conscientiae recondendus est
Hieronymus
Oleum ergo habent virgines quae iuxta fidem operibus adornantur; non habent oleum quae videntur simili quidem fide confiteri, sed virtutum opera negligunt
Augustinus
Vel per oleum ipsam laetitiam significari arbitror, secundum illud: unxit te Deus tuus oleo exultationis. Qui ergo non propterea gaudet quia Deo intrinsecus placet, non habet oleum secum: gaudium enim non habent, dum continenter vivunt, nisi in laudibus hominum. Prudentes autem acceperunt oleum cum lampadibus: idest laetitiam bonorum operum, in vasis suis, idest in corde atque conscientia posuerunt, sicut apostolus monet: probet autem seipsum homo; et tunc gloriam habebit in seipso, et non in altero
Chrysostomus in Matth
Vel oleum hic vocat caritatem et eleemosynam, et quodcumque circa indigentes auxilium; lampades autem vocat virginitatis charismata; propter hoc stultas eas vocat, quoniam maiorem sustinentes laborem, propter minorem omnia perdiderunt; maiori enim labore vincitur carnis cupido quam pecuniarum
Origenes
Vel oleum est verbum doctrinae, quo vasa animarum implentur: nihil enim sic confortat sicut moralis sermo, qui oleum luminis appellatur. Prudentes ergo acceperunt huiusmodi oleum, quod satis sit eis, etiam tardante exitu et morante verbo venire ad consummationem eorum; fatuae autem acceperunt lampades in primis quidem accensas; sed tantum oleum non acceperunt ut eis sufficeret usque ad finem, negligentes circa susceptionem doctrinae, quae confortat fidem et bonorum actuum lumen illuminat; unde sequitur moram autem faciente sponso dormitaverunt omnes et dormierunt
Augustinus
Ex utroque enim genere hominum moriuntur hoc intervallo temporis, donec sub adventu domini fiat resurrectio mortuorum
Gregorius
Dormire etenim, mori est; ante somnum vero dormitare, est ante mortem a salute languescere: quia per pondus aegritudinis pervenitur ad somnum mortis
Hieronymus
Vel dormitaverunt, idest mortuae sunt. Consequenter autem dicitur dormierunt, quia postea suscitandae sunt. Per hoc autem quod dicit moram autem faciente sponso, ostendit quod non parum temporis inter priorem et secundum domini adventum praetergreditur
Origenes
Vel sponso tardante et non cito veniente verbo ad consummationem vitae, patiuntur aliquid sensus dormitantes, et quasi in nocte mundi agentes; et dormierunt, ut puta remissius agentes a sensu illo vitali; non tamen lampades perdiderunt, neque desperaverunt de conservatione olei illae prudentes; unde sequitur media autem nocte clamor factus est: ecce sponsus venit; exite obviam ei
Hieronymus
Traditio Iudaeorum est, Christum media nocte venturum in similitudinem Aegyptii temporis, quando Pascha celebratum est, et exterminator venit et dominus super tabernacula transiit, et sanguine agni postes nostrarum frontium consecrati sunt; unde reor et traditionem apostolicam permansisse, ut die vigiliarum Paschae ante noctis dimidium, populum dimittere non liceat, expectantes Christi adventum: postquam illud tempus transierit, securitate praesumpta festum cuncti agant diem; unde Psalmista dicebat: media nocte surgebam ad confitendum tibi
Augustinus
Vel media nocte, idest nullo sciente aut sperante
Hieronymus
Subito ergo quasi intempesta nocte, et securis omnibus, quando gravissimus sopor est, per Angelorum clamorem et tubas praecedentium fortitudinum, Christi resonabit adventus: quod significatur cum dicitur ecce sponsus venit, exite obviam ei
Hilarius
Tuba enim excitante, sponso tantum obviam proceditur: erunt enim iam ambo unum, idest caro et Deus, quia in gloriam spiritualem humilitas carnis transformata est
Augustinus
Vel quod dicit, sponso tantum obviam venire virgines, sic intelligendum puto ut ex ipsis virginibus constet ea quae dicitur sponsa; tamquam si omnibus Christianis in Ecclesia concurrentibus, filii ad matrem currere dicantur, cum ex ipsis filiis congregatis constet ea quae dicitur mater. Nunc enim desponsata est Ecclesia, et virgo est ad nuptias perducenda illo tempore quo universa mortalitate in ea praetereunte, immortali coniunctione habeatur
Origenes in Matth
Vel media nocte, idest in altitudine remissionis, factus est clamor, omnes suscitare volentium, sicut existimo, Angelorum, qui sunt administratorii spiritus intus clamantes in sensibus omnium dormientium: ecce sponsus venit; exite obviam ei. Et suggestionem quidem hanc omnes audierunt, et surrexerunt; non autem omnes decenter imposuerunt lampadibus suis ornatum; unde sequitur tunc surrexerunt omnes virgines illae, et ornaverunt lampades suas. Ornantur autem lampades sensuum evangelicis usibus atque rectis. Qui autem male utuntur sensibus, ornamentum nullum habent in sensibus
Gregorius in Evang
Vel tunc quidem omnes virgines surgunt, quia et electi et reprobi a somno suae mortis excitantur; lampades ornant, quia sua secum opera numerant, pro quibus aeternam recipere beatitudinem expectant
Augustinus de Verb. Dom
Aptaverunt enim lampades suas, idest rationes reddendas operum suorum
Hilarius in Matth
Vel lampadarum assumptio, animarum est reditus in corpora, earumque lux est conscientia boni operis elucens, quae vasculis corporum continetur
Origenes
Sed lampades fatuarum virginum extinguuntur, quia earum opera quae clara hominibus foris apparuerunt, in adventu iudicis intus obscurantur; unde sequitur fatuae autem sapientibus dixerunt: date nobis de oleo vestro, quia lampades nostrae extinguuntur. Quid est autem quod tunc a prudentibus oleum petunt, nisi quod in adventu iudicis, cum se intus vacuas invenerint, testimonium foris quaerunt? Ac si a sua fiducia deceptae, proximis dicant: quia nos quasi sine opere repelli conspicitis, dicite de nostris operibus quod vidistis
Augustinus
De consuetudine enim id semper inquirit, unde gaudere animus solet. Itaque hominum, qui corda non vident, testimonium volunt habere apud Deum, qui cordis inspector est. Sed quorum facta aliena laude fulciuntur, eadem subtracta deficiunt: unde et earum lampades extinguuntur. Vel virgines quae lampades suas queruntur extingui, ostendunt eas ex parte lucere; et tamen non habent lumen indeficiens, nec opera perpetua. Si quis igitur habet animum virginalem et amator est pudicitiae, non debet mediocriter esse contentus his quae cito exarescunt et orto caumate arefiunt; sed perfectas virtutes sequatur, ut lumen habeat sempiternum
Chrysostomus in Matth
Vel aliter. Non solum hae virgines stultae erant quoniam hinc recesserunt misericordia carentes, sed quia aestimabant ibi se accepturas ubi importune quaesierunt. Quamvis autem illis virginibus prudentibus nihil misericordius sit, quae propter misericordiam maxime fuerunt approbatae; non tamen stultae virgines sua petitione potitae sunt. Sequitur responderunt prudentes dicentes: ne forte non sufficiat nobis et vobis. Hinc autem discimus quod nullus nostrum adire poterit nisi operibus cum quibus inventi erimus
Hieronymus
Non enim hoc virgines prudentes de avaritia, sed de timore respondent; unde quisque pro suis operibus mercedem accipiet; neque possunt in die iudicii aliorum virtutes, aliorum vitia sublevare. Dant autem prudentes consilium, ut non debeant sine oleo lampadarum sponso occurrere: et hoc est quod sequitur ite potius ad vendentes et emite vobis
Hilarius
Vendentes hi sunt qui misericordia fidelium indigentes, reddunt ex se petita commercia indigentiae, sua satietate boni operis nostri conscientiam venundantes. Haec est enim indefessi luminis copiosa materia, quae misericordiae fructibus et emenda est, et recolenda
Chrysostomus in Matth
Vides ergo quanta nobis sit a pauperibus negotiatio; pauperes autem non sunt ibi, sed hic; ideoque hic oleum congregare oportet, ut illic utile sit, cum tempus nos vocet
Hieronymus
Venditur etiam hoc oleum et multo emitur pretio, ac difficili labore conquiritur; quod non solum in eleemosynis, sed in cunctis virtutibus et consiliis intelligimus magistrorum
Origenes
Vel aliter. Etsi fatuae erant, tamen hoc intelligebant quoniam cum lumine debebant obviam ire sponso, omnes lampades sensuum habentes illuminatas. Videbant autem et illud, quoniam ex eo quod minus habebant oleum rationabile, iam propinquantibus tenebris lampades earum fuerant obscurandae. Sed sapientes transmittunt fatuas ad olei venditores, videntes quoniam non tantum oleum, idest verbum doctrinae, congregaverant ut sufficeret ipsis ad vitam, et illas docerent; unde dicunt ite potius ad vendentes, idest ad doctores, et emite vobis: idest, ab eis accipite; et pretium est perseverantia, et amor discendi et diligentia, et labor cupientium discere
Augustinus
Vel non sunt putandae dedisse consilium; sed crimen earum ex obliquo commemorasse. Vendunt enim adulatores oleum, qui sive falsa, sive ignorata laudando, animas in errores mittunt, et eis vana gaudia tamquam fatuis consiliando, aliquam de his mercedem commodi temporalis accipiunt. Dicitur ergo ite ad vendentes, et emite vobis; idest, videamus nunc quid vos adiuvent qui vobis laudes vendere consueverunt. Dicunt autem ne forte non sufficiat nobis et vobis, quia alieno testimonio non iuvatur quisquam apud Deum, cui secreta cordis apparent; et vix quisque sibi sufficit cui testimonium perhibeat conscientia sua
Hieronymus
Verum quia iam emendi tempus excesserat, et adveniente iudicii die locus non erat poenitentiae, non nova patrare opera, sed praeteritorum rationem coguntur exsolvere; unde sequitur dum autem irent emere, venit sponsus, et quae paratae erant intraverunt cum eo ad nuptias
Hilarius in Matth
Nuptiae autem, immortalitatis assumptio est, et inter corruptionem atque incorruptionem ex nova societate coniunctio
Chrysostomus in Matth
Per hoc autem quod dicit dum irent emere, ostendit quia etsi misericordes efficiamur post mortem, nihil hinc lucrabimur ad effugiendum: sicut nec diviti profuit quod factus est misericors et sollicitus circa eos qui sibi attinebant
Origenes in Matth
Vel dicit dum irent emere: est enim invenire quosdam qui quando debuerunt, neglexerunt aliquid utile discere; in ipso autem exitu vitae suae, dum disponunt discere, comprehenduntur a morte
Augustinus de Verb. Dom
Vel aliter. Euntibus illis emere, idest inclinantibus se in ea quae foris sunt, et solitis gaudere quaerentibus, quia gaudia interna non noverant, venit ille qui iudicat; et quae paratae erant, idest quibus coram Deo conscientia testimonium perhibebat, intraverunt cum eo ad nuptias; idest ubi munda anima, puro ac perfecto Dei verbo fecunda copulatur
Hieronymus
Post iudicii autem diem bonorum operum et iustitiae occasio non relinquitur; unde sequitur et clausa est ianua
Augustinus
Receptis enim illis qui sunt in angelicam vitam commutati, clauditur aditus ad regna caelorum; non enim post iudicium patet precum ac meritorum locus
Hilarius
Et tamen cum iam poenitentiae nullum est tempus, fatuae occurrunt, aperiri sibi aditum rogant; unde sequitur novissime autem veniunt et reliquae virgines dicentes: domine, domine, aperi nobis
Hieronymus
Egregia in domini appellatione confessio indicium fidei est. Sed quid prodest voce invocare quem operibus neges?
Gregorius in Evang
Dolore autem repulsionis compulsae appellationem ingeminatur dominationis, invocando patrem, cuius in vita sua misericordiam contempserunt
Augustinus
Non autem dictum est quod emerunt oleum; et ideo intelligendae sunt, nullo iam remanente de alienis laudibus gaudio, in angustiis et magnis afflictionibus redire ad implorationem Dei. Sed magna eius est severitas post iudicium, cuius ante iudicium ineffabilis misericordia praerogata est; propter quod sequitur at ille respondens ait: amen dico vobis, nescio vos: ex illa scilicet regula, quia non habet ars Dei, idest eius sapientia, ut intrent in gaudium eius qui non coram Deo, sed ut placerent hominibus, conati sunt aliquid secundum praecepta eius operari
Hieronymus
Novit enim dominus eos qui sunt eius, et qui ignorat ignorabitur; et licet virgines sint vel corporis puritate vel verae fidei confessione, tamen quia oleum non habent, ignorantur a sponso. Ex hoc autem quod infert vigilate itaque, quia nescitis diem neque horam, intelligit universa quae dicta sunt esse praemissa, ut quia ignoramus iudicii diem, sollicite nobis lumen bonorum operum praeparemus
Augustinus
Non autem solum illius futuri temporis quo venturus est sponsus, sed suae quisque dormitionis diem et horam nescit, ad quam quisquis paratus est, etiam paratus invenitur cum illa vox sonuerit qua omnes evigilaturi sunt
Augustinus ad Hesychium
Non defuerunt autem qui docere voluerunt, has quinque et quinque virgines ad hunc eius adventum, qui nunc fit per Ecclesiam, pertinere; sed haec non sunt temere pollicenda, ne aliquid occurrat quod valide contradicat
25:14
The Gloss 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.
St John Chrysostom † AD 407
This parable is delivered against those who will not assist their neighbours either with money, or words, or in any other way, but hide all that they have.
St Gregory the Great † AD 604 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.
Origen † AD 253
He 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.
St Jerome † AD 420
Calling 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.
Origen † AD 253
Whenever 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.
St Gregory the Great † AD 604 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.
The Gloss ord.
And straightway took his journey, not changing his place, but leaving them to their own freewill and choice of action.
St Jerome † AD 420
He 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.
St Gregory the Great † AD 604 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.
Origen † AD 253
Or, 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.
St Hilary † AD 367
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.
St Gregory the Great † AD 604 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.
Origen † AD 253
Or, gained other two, that is, carnal instruction, and another yet a little higher.
St Hilary † AD 367
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.
St Gregory the Great † AD 604 ubi sup.
To hide one’s talent in the earth is to devote the ability we have received to worldly business.
Origen † AD 253
Or 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.
St Hilary † AD 367
Or, 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.
Origen † AD 253
And 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.
St John Chrysostom † AD 407
Observe also that the Lord does not require the reckoning immediately, that you may learn His long suffering. To me He seems to say this covertly, alluding to the resurrection.
St Jerome † AD 420
After a long time, because there is a long interval between the Saviour’s ascension and His second coming.
St Gregory the Great † AD 604 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.
Origen † AD 253
He who had received five talents comes first with boldness before his Lord.
St Gregory the Great † AD 604 Hom. in Ev. ix. 2.
And bringing his talents doubled, he is commended by his Lord, and is sent into eternal happiness.
Rabanus Maurus † AD 856
Well done is an interjection of joy; the Lord shewing 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.
St John Chrysostom † AD 407
Thou good servant, (Ps. 16:11.) this he means of that goodness which is shewn towards our neighbour.
The Gloss non occ.
Faithful, because he appropriated to himself none of those things which were his lord’s.
St Jerome † AD 420
He 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.
St Gregory the Great † AD 604 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.
St Jerome † AD 420
What greater thing can be given to a faithful servant than to be with his Lord, and to see his Lord’s joy?
St John Chrysostom † AD 407
By this word joy He expresses complete blessedness.
St Augustine † AD 430 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.
St Jerome † AD 420
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.
Origen † AD 253
That 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.
St Gregory the Great † AD 604 Hom. in Ev. ix. 3.
The servant who would not trade with his talent returns to his Lord with words of excuse.
St Jerome † AD 420
For 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.
Origen † AD 253
This servant seems to me to have been one of those who believe, but do not act honestly, concealing their faith, and doing every thing that they may not be known to be Christians. They who are such seem to me to have a fear of God, and to regard Him as austere and implacable. We indeed understand how the Lord reaps where He sowed not, because the righteous man sows in the Spirit, whereof he shall reap life eternal. Also He reaps where He sowed not, and gathers where he scattered not, because He counts as bestowed upon Himself all that is sown among the poor.
St Jerome † AD 420
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.
St Gregory the Great † AD 604 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.
St Hilary † AD 367
Or, 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.
St Jerome † AD 420
But 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.
St Gregory the Great † AD 604 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.
Origen † AD 253
The 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.
St Gregory the Great † AD 604 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.
Origen † AD 253
The 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.
St Gregory the Great † AD 604 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.
St Jerome † AD 420
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.
St Gregory the Great † AD 604 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.
St John Chrysostom † AD 407
Also he who has the graces of eloquence and of teaching to profit withal, and uses it not, loses that grace; but he who does his endeavour in putting it to use acquires a larger share.
St Jerome † AD 420
Many 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.
St Gregory the Great † AD 604 ubi sup.
Or, Whoso has not charity, loses even those things which he seems to have received.
St Hilary † AD 367
And 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.
St John Chrysostom † AD 407
The wicked servant is punished not only by loss of his talent, but by intolerable infliction, and a denunciation in accusation joined therewith.
Origen † AD 253
Into 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.
St Gregory the Great † AD 604 ubi sup.
And thus for punishment he shall be cast into outer darkness who has of his own free will fallen into inward darkness.
St Jerome † AD 420
What is weeping and gnashing of teeth we have said above.
St John Chrysostom † AD 407
Observe that not only he who robs others, or who works evil, is punished with extreme punishment, but he also who does not good works.
St Gregory the Great † AD 604 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.
Origen † AD 253
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.)
The Latin text
Glossa
In praecedenti parabola demonstrata est eorum condemnatio qui oleum sibi sufficienter non praeparaverant, sive per oleum nitor operum, sive gaudium conscientiae, sive eleemosyna, quae est per pecuniam, intelligatur. Haec autem parabola inducitur contra eos qui non solum pecuniis, sed nec verbo, nec alio modo prodesse proximis volunt, sed omnia occultant; unde dicit sicut enim homo peregre proficiscens, vocavit servos suos, et tradidit illis bona sua
Gregorius in Evang
Homo autem iste qui peregre proficiscitur, redemptor noster est, qui in ea carne quam assumpserat, abiit in caelum. Carnis enim locus proprius terra est, quae quasi ad peregrinandum ducitur, cum per redemptorem nostrum in caelo collocatur
Origenes in Matth
Secundum enim divinitatis suae naturam non peregrinatur, sed secundum dispensationem corporis quod suscepit. Qui enim dicit discipulis suis: ecce ego vobiscum sum usque ad consummationem saeculi, unigenitus Dei est, qui non est corporeo habitu circumclusus. Hoc autem dicentes non solvimus Iesum; sed unicuique substantiae proprietatem eius salvamus. Possumus et talia dicere, quod peregrinatur dominus per fidem ambulantibus, et non per speciem. Si autem peregrinantes a corpore cum domino fuerimus, tunc et ipse erit nobiscum. Simul etiam considera, quod non videtur redditio sermonis ita conscripta: sicut homo peregrinans, ita ego aut filius hominis: quoniam ipse est qui in parabola proponitur peregrinans quasi homo, non sicut filius Dei
Hieronymus
Vocatis autem apostolis, doctrinam eis Evangeliorum tradidit, non quasi pro largitate et parcitate, alteri plus et alteri minus tribuens, sed pro accipientium viribus; quomodo et apostolus eos qui solidum cibum capere non poterant, lacte potasse se dicit; unde sequitur et uni dedit quinque talenta, alii autem duo, alii vero unum, unicuique secundum propriam virtutem
Chrysostomus in Matth
In quinque et duobus et uno talento diversas gratias intelligimus, quae unicuique traditae sunt
Origenes
Si quando enim videris eorum qui acceperunt a Christo dispensationem eloquiorum Dei, alios quidem habere amplius, alios autem minus, et, ut ita dicam, neque in dimidio intelligentes rerum negotia comparatione meliorum; alios autem adhuc minus habere; videbis differentias eorum qui eloquia domini susceperunt a Christo: quoniam alia fuit virtus eorum quibus data sunt quinque talenta, alia quibus duo, alia quibus unum; et alter alterius non capiebat mensuram; et qui accepit talentum unum, accepit quidem datum non contemptibile: multum est enim et unum talentum talis domini. Tamen tres sunt proprii servi, sicut tria sunt genera eorum qui fructum faciunt; et quinque quidem accepit talenta qui omnia sensibilia Scripturarum potest adducere ad sensus diviniores; duo autem qui est corporalem doctrinam edoctus: duo enim videtur carnalis numerus esse; sed adhuc minus potenti unum talentum paterfamilias dedit
Gregorius
Vel aliter. Quinque talentis dona quinque sensuum, idest exteriorum scientia exprimitur; duobus vero intellectus et operatio designantur: unius autem talenti nomine, intellectus tantum designatur. Sequitur et profectus est statim
Glossa
Non locum mutans, sed liberam eis operandi potestatem permittens, et suo arbitrio relinquens. Sequitur abiit autem qui quinque talenta acceperat, et operatus est in eis, et lucratus est alia quinque
Hieronymus
Acceptis enim terrenis sensibus, caelestium sibi notitiam duplicavit, ex creaturis intelligens creatorem, ex corporalibus incorporalia, ex brevibus sempiterna
Gregorius in Evang
Sunt etiam nonnulli qui, etsi interna ac mystica penetrare nesciunt, pro intentione tamen supernae patriae docent recta quae possunt de ipsis exterioribus quae acceperunt; dumque se a carnis petulantia, a terrenarum rerum ambitu, atque a visibilium voluptate custodiunt, ab his etiam alios admonendo compescunt
Origenes in Matth
Vel qui habent sensus exercitatos, conversati salubriter, et ad maiorem scientiam seipsos erigentes, et studiose docentes, lucrati sunt alia quinque: quia nemo facile additamentum accipit virtutis alterius, nisi eius quam habet; et quanta ipsa scit, tanta alterum docet, et non amplius
Hilarius in Matth
Vel servus ille qui quinque talenta accepit, populus ex lege credentium est, ex qua profectus meritum ipsius recte impleta evangelicae fidei operatione duplicavit. Sequitur similiter et qui duo acceperat, lucratus est alia duo
Gregorius
Sunt enim nonnulli qui dum intelligendo et operando aliis praedicant, quasi duplicatum de negotio lucrum reportant: quia dum utrique sexui praedicatio impenditur, quasi accepta talenta geminantur
Origenes
Vel lucrati sunt alia duo, idest corporalem eruditionem, et aliam paulo sublimiorem
Hilarius
Vel ille servus cui duo talenta commissa sunt, gentium populus est, fide atque confessione et filii iustificatus, et patris; dominum nostrum Iesum Christum Deum atque hominem ex spiritu et carne confessus. Haec ergo huic sunt duo talenta commissa. Sed ut populus Iudaeorum omne sacramentum quod in quinque talentis, idest in lege, cognoverat, idipsum fide Evangelii duplicavit; ita iste incremento duorum talentorum, intellectum atque operationem promeruit. Sequitur qui autem unum acceperat, abiens fodit in terra, et abscondit pecuniam domini sui
Gregorius in Evang
Talentum quippe in terra abscondere, est acceptum ingenium in terrenis actibus implicare
Origenes in Matth
Vel aliter. Si quando videris aliquem qui virtutem habet docendi et animabus proficiendi, et hanc virtutem occultat, quamvis habeat quamdam religionem conversationis, non dubites dicere talem esse qui accepit unum talentum, et abscondit ipsum in terra
Hilarius in Matth
Vel iste servus qui unum talentum accepit et in terra recondidit, populus est in lege persistens, qui propter invidiam salvandarum gentium in terra acceptum talentum abscondit: in terra enim talentum abscondere, est novae praedicationis gloriam sub obtrectatione corporeae passionis occultare. Sequitur post multum vero temporis venit dominus servorum illorum, et posuit rationem cum eis. In ratione autem ponenda iudicii examen est
Origenes
Et observa in hoc loco, quoniam non servi ad dominum vadunt ut iudicentur; sed dominus venit ad eos, cum tempus fuerit impletum; de quo dicit post multum vero temporis, idest, postquam dimisit aptos ad negotiandum animarum salutem; et ideo forsitan non facile invenitur quis ex eis qui apti fuerint ad huiusmodi opus, ut cito transeat de hac vita; sicut est manifestum ex eo quod et apostoli senuerunt: ex quibus dicitur ad Petrum: cum senueris, extendes manum tuam; de Paulo autem dictum est ad Philemonem: nunc autem ut Paulus senex
Chrysostomus in Matth
Vide et dominum ubique non confestim expetentem rationem, ut discas eius longanimitatem. Mihi autem videtur quod resurrectionem occulte insinuans, hoc dicit
Hieronymus
Ideo ergo dicit post multum temporis, quia grande tempus est inter ascensionem salvatoris, et secundum eius adventum
Gregorius
Haec autem lectio huius Evangelii considerare nos admonet, ne qui plus ceteris in hoc mundo accepisse aliquid cernuntur, ab auctore mundi gravius iudicentur: cum enim augentur dona, rationes etiam crescunt donorum. Tanto ergo humilior quisque debet esse ex munere, quanto se obligatiorem esse conspicit in reddenda ratione
Origenes
Fiducia autem fecit eum qui quinque talenta acceperat, audere ut ad dominum prius accederet; sequitur enim et accedens qui quinque talenta acceperat, obtulit alia quinque talenta, dicens: domine, quinque talenta tradidisti mihi, ecce alia quinque superlucratus sum
Gregorius
Servus ergo qui geminata talenta retulit, laudatur a domino, et ad aeternam remunerationem perducitur: unde subditur: ait illi dominus: euge
Rabanus Maurus
Euge interiectio est laetantis; per quod gaudium suum dominus insinuat, qui bene laborantem servum ad gaudium aeternum invitat; de quo propheta ait: laetificabis nos in gaudio cum vultu tuo
Chrysostomus in Matth
Serve bone, quia de bono loquitur, quod est ad proximum, et fidelis, quia nihil eorum quae sunt domini sibi appropriavit
Hieronymus
Dicit autem super pauca fuisti fidelis, quia omnia quae in praesenti habemus, licet magna videantur et plurima, tamen comparatione futurorum parva et pauca sunt
Gregorius
Sed tunc fidelis servus supra multa constituitur, quando devicta omnis corruptionis molestia, de aeternis gaudiis in illa caelesti sede gloriatur. Tunc etiam ad domini sui gaudium perfecte intromittitur, quando in aeterna illa patria assumptus, atque Angelorum coetibus admixtus, sic interius gaudet de munere ut non sit quod exterius doleat iam de corruptione
Hieronymus
Quid autem potest maius dari fideli servo quam esse cum domino et videre gaudium domini sui?
Chrysostomus in Matth
Per hoc enim verbum omnem beatitudinem ostendit
Augustinus de Trin
Hoc enim erit plenum gaudium nostrum, quo amplius non est, frui Deo Trinitate, ad cuius imaginem facti sumus
Hieronymus
Utrique autem servo et qui de quinque talentis decem fecerat, et qui de duobus quatuor, idem patrisfamilias sermo blanditur; utrumque etiam simili recipit gaudio, non considerans lucri magnitudinem, sed studii voluntatem; unde sequitur accessit autem et qui duo talenta acceperat
Origenes in Matth
Quod autem dicit vel in eo qui quinque talenta acceperat, vel in isto qui duo, accedens, intellige accessum transitum de hoc mundo ad illum: et vide quoniam eadem dicta sunt ambobus, ne forte et qui minorem habuit virtutem, et totam illam quam habuit, secundum quod oportebat, exercuit, nihil minus habiturus sit apud Deum quam ille qui fuerit in maiori virtute: hoc enim solum quaeritur, ut quicquid habuerit homo ex Deo, toto eo utatur ad gloriam Dei
Gregorius in Evang
Servus autem qui operari de talento noluit, ad dominum cum verbis excusationis redit: unde subditur accedens autem et qui unum talentum acceperat, ait: domine, scio quia homo durus es
Hieronymus
Vere enim hoc quod scriptum est: ad excusandas excusationes in peccatis, etiam huic servo contingit, ut ad pigritiam et negligentiam, superbiae quoque crimen accederet. Qui enim debuit simpliciter inertiam confiteri et orare patremfamilias, e converso calumniatur, et dicit se prudenti fecisse consilio, ne dum lucra pecuniae quaereret, etiam de sorte periclitaretur
Origenes
Videtur enim mihi iste servus fuisse inter credentes quidem, non autem fiducialiter agentes, sed latere volentes, et omnia facientes ut non cognoscantur quasi Christiani. Adhuc videntur mihi qui huiusmodi sunt timorem Dei habere, et sapere de eo quasi de aliquo austero et implacabili: hoc enim significat cum dicit domine, scio quia homo durus es. Intelligimus autem, quod vere dominus noster metit ubi non seminavit; quoniam iustus seminat in spiritu, ex quo metet vitam aeternam. Metit etiam ubi non seminat, et congregat ubi non spargit: quia sibi computat esse collata quaecumque in pauperibus fuerint seminata
Hieronymus
Ex eo etiam quod hic servus ausus est dicere metis ubi non seminasti, intelligimus etiam gentilium et philosophorum bonam vitam recipere dominum
Gregorius
Sunt autem plerique intra Ecclesiam, quorum iste servus imaginem tenet, qui melioris vitae vias aggredi metuunt; et tamen iacere in sui corporis ignavia non pertimescunt; cumque se peccatores considerant, sanctitatis vias arripere trepidant, et remanere in suis iniquitatibus non formidant
Hilarius in Matth
Vel per hunc servum intelligitur populus Iudaeorum in lege persistens, qui dicit: timui te; tamquam metu veterum praeceptorum ab usu evangelicae libertatis abstineat, dicatque ecce quod tuum est, velut in his quae a domino praecepta sunt fuerit immoratus; cum tamen sciverit, metendos illic iustitiae fructus ubi lex sata non sit, et colligendos ex gentibus qui non ex Abrahae sint stirpe dispersi
Hieronymus
Sed quod putaverat se pro excusatione dixisse, in culpam propriam vertitur; unde sequitur respondens autem dominus eius dixit ei: serve male et piger, sciebas quia meto ubi non semino. Servus autem malus appellatur, quia calumniam domino fecit: piger, quia talentum noluit duplicare: ut in altero superbiae, in altero negligentiae condemnetur. Si, inquit, durum et crudelem me noveras, et aliena sectari; tu scires me mea diligentius quaesiturum, et dares pecuniam meam, sive argentum nummulariis: utrumque enim argyrion, Graecus sermo significat. Eloquia domini, eloquia casta, argentum igne examinatum. Pecunia ergo et argentum, praedicatio Evangelii et sermo divinus est; qui dari debuit nummulariis, idest vel ceteris doctoribus, quod fecerunt apostoli, per singulas provincias presbyteros et episcopos ordinantes; vel cunctis credentibus, qui possunt pecuniam duplicare et cum usuris reddere, ut quicquid sermone didicerant, opere explerent
Gregorius
Sicut ergo periculum doctorum aspicitur, si dominicam pecuniam teneant, ita et auditorum: quia cum usuris ab eis exigitur quod audierunt, ut scilicet ex eo quod audiunt, etiam studeant intelligere non audita
Origenes
Non autem confessus est dominus se esse durum, sicut ille arbitrabatur; ceteris autem eius sermonibus concessit. Sed vere durus est his qui misericordia Dei abutuntur ad negligentiam suam, non ad conversionem
Gregorius in Evang
Pigrum vero servum qua sententia dominus feriat, audiamus: tollite itaque ab eo talentum, et date ei qui habet decem talenta
Origenes
Potest quidem dominus suae divinitatis virtute auferre sufficientiam ab eo qui pigrius est ea usus, et dare ei qui eam multiplicavit
Gregorius
Opportunum autem videbatur ut ei potius qui duo quam qui quinque talenta acceperat daretur: illi enim dari debuit qui minus habebat. Sed cum per quinque talenta exteriorum scientia designetur, per duo autem intellectus et operatio; plus habuit qui duo quam qui quinque talenta acceperat: quia qui per talenta quinque exteriorum administrationem meruit, ab intellectu aeternorum adhuc vacuus fuit. Unum ergo talentum, per quod intellectum significari diximus, illi dari debuit qui bene exteriora quae acceperat, ministravit: quod quotidie in sancta Ecclesia cernimus, ut etiam interna intelligentia polleant qui exteriora fideliter administrant
Hieronymus
Vel datur ei qui decem talenta fecerat, ut intelligamus, licet aequale sit domini gaudium in utriusque labore, eius scilicet qui quinque et qui duo duplicavit, tamen maius deberi praemium ei qui plus in domini pecunia laboravit
Gregorius
Generalis etiam mox sententia subditur, qua dicitur omni enim habenti dabitur, et abundabit; ei autem qui non habet, et quod videtur habere, auferetur ab eo. Quisquis autem caritatem habet, alia etiam dona percipit; quisquis autem caritatem non habet, etiam dona quae percepisse videbatur, amittit
Chrysostomus in Matth
Qui etiam gratiam sermonis et doctrinae ad proficiendum habet, non utens ea, gratiam perdit; qui autem studium adhibet, amplius attrahit donum
Hieronymus
Multi etiam cum sint sapientes naturaliter, et habeant acumen ingenii, si fuerint negligentes, et desidia bonum naturae corruperint, ad comparationem eius qui paululum tardior labore et industria compensavit quod minus habuit, perdunt bonum naturae; et praemium quod eis fuerat repromissum, vident transire ad alios. Potest etiam sic intelligi. Ei qui fidem habet, et bonam in domino voluntatem, etiam si quid minus, ut homo, in opere habuerit, dabitur a bono iudice; qui autem fidem non habuerit, etiam ceteras virtutes quas videbatur naturaliter possidere, perdet. Et eleganter inquit quod videtur habere, auferetur ab eo: quicquid enim sine fide Christi est, non ei debet imputari qui male eo usus est, sed illi qui etiam malo servo naturae bonum tribuit
Gregorius in Evang
Vel quisquis caritatem non habet, etiam ea quae percepisse videbatur, amittit
Hilarius in Matth
Habentibus etiam usum Evangeliorum et legis honor redditur; non habenti autem fidem Christi, etiam quod ex lege sibi esse videbatur honoris auferetur
Chrysostomus in Matth
Servus autem malus non solum damno punitur, sed etiam intolerabili poena, et cum poena accusabili denuntiatione; unde sequitur et inutilem servum eicite in tenebras exteriores
Origenes in Matth
Ubi scilicet nulla illuminatio est, forsitan nec corporalis; nec est respectio Dei illic, sed quasi indigni speculatione Dei, qui talia peccaverunt, condemnantur in his quae exteriores tenebrae appellantur. Legimus etiam aliquem ante nos exponentem de tenebris abyssi quae est extra mundum, ut quasi indigni toto mundo in abyssum illam foras eiciantur, in qua sunt tenebrae, nemine eas illuminante
Gregorius
Et sic per poenam in tenebras exteriores cadet qui per suam culpam sponte in interiores tenebras decidit
Hieronymus
Quid autem sit fletus et stridor dentium, supra diximus
Chrysostomus in Matth
Vide autem quia non solum qui rapit aliena aut qui mala operatur, punitur ultima poena, sed etiam qui bona non facit
Gregorius in Evang
Habens igitur intellectum, curet omnino ne taceat; habens rerum affluentiam, a misericordia non torpescat; habens artem qua regitur, usum illius cum proximo partiatur; habens loquendi locum, apud divitem pro pauperibus intercedat. Talenti enim nomine cuilibet reputabitur quod vel minimum acceperit
Origenes
Si autem displicet tibi quod dicitur, si propter quod non docuit, quis iudicatur, recordare illud apostoli: vae mihi est, si non evangelizavero
25:31
Rabanus Maurus † AD 856
After the parables concerning the end of the world the Lord proceeds to describe the manner of the judgment to come.
St John Chrysostom † AD 407 Hom. lxxix.
To this most sweet section of Scripture which we cease not continually to ponder, let us now listen with all attention and compunction of spirit, for Christ does indeed clothe this discourse with more terrors and vividness. He does not accordingly say of this as of the others, The kingdom of heaven is like, but shews of Himself by direct revelation, saying, When the Son of man shall come in his majesty.
St Jerome † AD 420
He who was within two days to celebrate the passover, to be delivered to the cross, and mocked by men, fitly now holds out the glory of His triumph, that He may overbalance the offences that were to follow by the promise of reward. And it is to be noted, that He who shall be seen in majesty is the Son of Man.
St Augustine † AD 430 in Joan. Tr. 21.
The wicked and they also who shall be set on His right hand shall see Him in human shape, for He shall appear in the judgment in that form which He took on Him from us; but it shall be afterwards that He shall be seen in the form of God, for which all the believers long.
Remigius † AD 908
These words overthrow the error of those who said that the Lord should not continue in the same form of a servant. By his majesty, He means His divinity, in which He is equal to the Father and the Holy Spirit.
Origen † AD 253
Or, He shall come again with glory, that His body may be such as when He was transfigured on the mount. His throne is either certain of the more perfect of the Saints, of whom it is written, For there are set thrones in judgment; (Ps. 122:5.) or certain Angelic Powers of whom it is said, Thrones or dominions. (Col. 1:16.)
St Augustine † AD 430 de Civ. Dei, xx. 24.
He shall come down with the Angels whom He shall call from heavenly places to hold judgment.
St John Chrysostom † AD 407
For all his Angels shall be with him to bear witness to the things wherein they have administered to men’s salvation at His bidding.
St Augustine † AD 430 Serm. 351, 8.
Or, by Angels here He means men who shall judge with Christ; for Angels are messengers, and such we rightly understand all who have brought tidings of heavenly salvation to men.
Remigius † AD 908
And all nations shall be gathered before Him. These words prove that the resurrection of men shall be real.
St Augustine † AD 430 de Civ. Dei, xx. 24.
This gathering shall be executed by the ministry of Angels, as it is said in the Psalm, Gather to him his saints. (Ps. 50:5.)
Origen † AD 253
Or, we need not understand this of a local gathering together, but that the nations shall be no more dispersed in divers and false dogmas concerning Him. For Christ’s divinity shall be manifested so that not even sinners shall any longer be ignorant of Him. He shall not then shew Himself as Son of God in one place and not in another; as He sought to express to us by the comparison of the lightning. So as long as the wicked know neither themselves nor Christ, or the righteous see through a glass darkly, (1 Cor. 13:12.) so long the good are not severed from the evil, but when by the manifestation of the Son of God all shall come to the knowledge of Him, then shall the Saviour sever the good from the evil; for then shall sinners see their sins, and the righteous shall see clearly to what end the seeds of righteousness in them have led. They that are saved are called sheep by reason of that mildness which they have learnt of Him who said, Learn of me, for I am meek and lowly, (Mat. 11:29.) and because they are ready to go even to death in imitation of Christ, who was led as a sheep to the slaughter. (Isa. 53:7.) The wicked, are called goats, because they climb rough and rugged rocks, and walk in dangerous places.
St John Chrysostom † AD 407
Or, He calls the one sheep and the other goats, to denote the unprofitableness of the one, and the fruitfulness of the other, for sheep are greatly productive in fleece, milk, and lambs.
The Gloss non occ.
Under the figure of a sheep in Scripture is signified simplicity and innocence. Beautifully then in this place are the elect denoted by sheep.
St Jerome † AD 420
Also the goat is a salacious animal, and was the offering for sins in the Law; and He says not ‘she goats’ which can produce young, and come up shorn from the washing. (Song of Solomon 4:2.)
St John Chrysostom † AD 407
Then He separates them in place.
Origen † AD 253
For the Saints who have wrought right works, shall receive in recompense of their right works the King’s right hand, at which is rest and glory; but the wicked for their evil and sinister deeds have fallen to the left hand, that is, into the misery of torments. Then shall the King say to those who are on his right hand, Come, that in whatsoever they are behind they may make it up when they are more perfectly united to Christ. He adds, ye blessed of my Father, to shew how eminendy blessed they were, being of old blessed of the Lord, which made heaven and earth. (Ps. 115:15.)
Rabanus Maurus † AD 856
Or, they are called blessed, to whom an eternal blessing is due for their good deserts. He calls it the kingdom of His Father, ascribing the dominion of the kingdom to Him by whom Himself the King was begotten. For by His royal power, with which He shall be exalted alone in that day, He shall pronounce the sentence of judgment, Then shall the King say.
St John Chrysostom † AD 407
Observe that He says not ‘Receive,’ but possess, or inherit, as duo to you from of old.
St Jerome † AD 420
This prepared for you from the foundation, of the world, is to be understood as of the foreknowledge of God, with whom things to come are as already done.
St Augustine † AD 430 de Civ. Dei, xx. 9.
Besides that kingdom of which He will say in the end, Inherit the kingdom prepared for you, though in a very inferior manner, the present Church is also called His kingdom, in the which we are yet in conflict with the enemy until we come to that kingdom of peace, where we shall reign without an enemy.
St Augustine † AD 430 Serm. 351. 8.
But one will say, I desire not to reign, it is enough for me that I be saved. Wherein they are deceived, first, because there is no salvation for those whose iniquity abounds; and, secondly, because if there be any difference between those that reign, and those that do not reign, yet must all be within the same kingdom, lest they be esteemed for foes or aliens, and perish while the others reign. Thus all the Romans inherit the kingdom of Rome, though all do not reign in it.
St John Chrysostom † AD 407
For what the Saints obtain the boon of this heavenly kingdom He shews when He adds, I was an hungred, and ye gave me to eat.
Remigius † AD 908
And it is to be noted, that the Lord here enumerates six works of mercy which whoso shall study to accomplish shall be entitled to the kingdom prepared for the chosen from the foundation of the world.
Rabanus Maurus † AD 856
Mystically, He who with the bread of the word and the drink of wisdom refreshes the soul hungering and thirsting after righteousness, or admits into the home of our mother the Church him who is wandering in heresy or sin, or who strengthens the weak in faith, such an one discharges the obligations of true love.
St Gregory the Great † AD 604 Mor. xxvi. 27.
These, to whom as they stand on His right hand the Judge at His coming shall say, I was an hungred &c. are they who are judged on the side of the elect, and who reign; who wash away the stains of their life with tears; who redeem former sins by good deeds following; who, whatever unlawful thing they have at any time done, have covered it from the Judge’s eyes by a cloak of alms. Others indeed there are who are not judged, yet reign, who have gone even beyond the precepts of the Law in the perfection of their virtue.
Origen † AD 253
It is from humility that they declare themselves unworthy of any praise for their good deeds, not that they are forgetful of what they have done. But He shews them His close sympathy with His own.
Rabanus Maurus † AD 856
Lord, when sate we thee &c. This they say not because they distrust the Lord’s words, but they are in amaze at so great exaltation, and at the greatness of their own glory; or because the good which they have done will seem to them to be so small according to that of the Apostle, For the sufferings of this present time are not worthy to be compared to the glory that shall be revealed in us. (Rom. 8:18.)
St Jerome † AD 420
It were indeed free to us to understand that it is Christ in every poor man whom we feed when he is hungry, or give drink to when he is thirsty, and so of other things; but when He says, In that ye have done it to one of the least of these my brethren, He seems tome not to speak of the poor generally, but of the poor in spirit, those to whom He pointed and said, Whosoever shall do the will of my Father which is in heaven, the same is my brother. (Matt. 12:50.)
St John Chrysostom † AD 407
But if they are His brethren, why does He call them the least? Because they are lowly, poor, and outcast. By these He means not only the monks who have retired to the mountains, but every believer though he should be secular, though an hungred, or the like, yet He would have him obtain merciful succours, for baptism and communication of the Divine mysteries makes him a brother.
Origen † AD 253
As He had said to the righteous, Come ye, so He says to the wicked, Depart ye, for they who keep God’s commandment are near to the Word, and are called that they may be made more near; but they are far from it, though they may seem to stand hard by, who do not His commands; therefore it is said to them, Depart ye, that those who seemed to be living before Him, might be no more seen. It should be remarked, that though He had said to the Saints, Ye blessed of my Father, He says not now, Ye cursed of my Father, because of all blessing the Father is the author, but each man is the origin of his own curse when he does the things that deserve the curse. They who depart from Jesus fall into eternal fire, which is of a very different kind from that fire which we use. For no fire which we have is eternal, nor even of any long continuance. And note, that He does not say, ‘the kingdom prepared for the Angels,’ as He does say everlasting fire prepared for the Devil and his Angels; because He did not, as far as in Him lay, create men to perdition, but sinners yoke themselves to the Devil, so that as they that are saved are made equal to the holy Angels, they that perish are made equal with the Devil’s Angels.
St Augustine † AD 430 de Civ. Dei, xxi. 10.
It is hence clear, that the same fire will be appropriated to the punishment of men and of dæmons. If then it inflicts pain by corporeal touch, so as to produce bodily torment, how will there be in it any punishment for the evil spirits, unless the dæmons have, as some have thought, bodies composed of gross and fluid air. But if any man asserts that the dæmons have no bodies, we would not pugnaciously contend the point. For why may we not say, that truly, though wonderfully, even incorporeal spirit can feel pain of corporeal fire? If the spirits of men, though themselves incorporeal, can be now inclosed in bodily limbs, they can then be inseparably attached to the bonds of body. The dæmons then will be united to a body of material fire, though themselves immaterial, drawing punishment from their body, not giving life to it. And that fire being material will torture such bodies as ours with their spirits; but the dæmons are spirits without bodies.
Origen † AD 253
Or it may be that fire is of such nature that it can but invisible substances, being itself invisible, as the Apostle speaks, The things which are seen are temporal, but the things which are not seen are eternal. (2 Cor. 4:18.) Wonder not when you hear that there is a fire which though unseen has power to torture, when you see that there is an internal fever which comes upon men, and pains them grievously. It follows, I was an hungred, and ye gave me no meat. It is written to the believers, Ye are the body of Christ. (1 Cor. 12:27.) As then the soul dwelling in the body, though it hungers not in respect of its spiritual substance, yet hungers for the food of the body, because it is yoked to the body; so the Saviour suffers whatever His body the Church suffers, though He Himself be impassible. And observe how in speaking to the righteous He reckons up their good deeds under their several kinds, but to the unrighteous He cuts short the description under the one head, I was sick and in prison, and ye visited me not, because it was the part of a merciful Judge to enlarge and dwell upon men’s good deeds, but to pass lightly and cursorily over their evil deeds.
St John Chrysostom † AD 407
Observe how they had failed in mercifulness, not in one or two respects only, but in all; not only did they not feed Him when He was hungry, but they did not even visit Him when He was sick, which was easier. And look how light things He enjoins; He said not, I was in prison, and ye did not set me free, but, and ye visited me not. Also His hunger required no costly dainties, but necessary food. Each of these counts then is enough for their punishment. First, the slightness of His prayer, viz. for bread; secondly, the destitution of Him who sought it, for He was poor; thirdly, the natural feelings of compassion, for He was a man; fourthly, the expectation of His promise, for He promised a kingdom; fifthly, the greatness of Him who received, for it is God who receives in the poor man; sixthly, the preeminent honour, in that He condescended to take of men; and, seventhly, the righteousness of so bestowing it, for what He takes from us is our own. But avarice blinds men to all these considerations.
St Gregory the Great † AD 604 ubi sup.
They to whom this is said are the wicked believers, who are judged and perish; others, being unbelievers, are not judged and perish; for there is no examination of the condition of such as appear before the face of an impartial Judge already condemned by their unbelief; but those who hold the profession of the faith, but have not the works of their profession, are convicted that they may be condemned. These at least hear the words of their Judge, because they have at least kept the words of His faith. The others hear no words of their Judge pronouncing sentence of condemnation, because they have not paid Him honour even in word. For a prince who governs an earthly kingdom punishes after a different manner the rebellion of a subject and the hostile attempts of an enemy; in the former case, he recurs to his prerogative; against an enemy he takes arms, and does not ask what penalty the law attaches to his crime.
St John Chrysostom † AD 407
Thus convicted by the words of the Judge, they make answer submissively, Lord, when saw we thee &c.
Origen † AD 253
Mark how the righteous dwell upon each word, while the unrighteous answer summarily, and not going through the particular instances; for so it becomes the righteous out of humility to disclaim each individual generous action, when imputed to them publicly; whereas bad men excuse their sins, and endeavour to prove them few and venial. And Christ’s answer conveys this. And to the righteous He says, In that ye did it to my brethren, to shew the greatness of their good deeds; to the sinners He says only, to one of the least of these, not aggravating their sin. For they are truly His brethren who are perfect; and a deed of mercy shewn to the more holy is more acceptable to God than one shewn to the less holy; and the sin of overlooking the less holy is less than of overlooking the more holy.
St Augustine † AD 430 de Civ. Dei, xx. 1.
He is now treating of the last judgment, when Christ shall come from heaven to judge the quick and dead. This day of the Divine judgment we call the Last Day, that is, the end of time; for we cannot tell through how many days that judgment will be prolonged; but day, as is the use of holy Scripture, is put for time. And we therefore call it the last or latest judgment, because He both now judges and has judged from the beginning of the human race, when He thrust forth the first man from the tree of life, and spared not the Angels that sinned. But in that final judgment both men and Angels shall be judged together, when the Divine power shall bring each man’s good and evil deeds in review before his memory, and one intuitive glance shall present them to the perception, so that at once we shall be condemned or acquitted in our consciences.
The Latin text
Rabanus Maurus
Post parabolas de fine mundi, iam exequitur dominus modum futuri iudicii
Chrysostomus in Matth
Est autem haec pars delectabilissima, quam continue in animo vertentes, cum studio audiamus, et omni compunctione; nam et ipse Christus terribilius et lucidius hunc pertractat sermonem. Idcirco non dicit de cetero: simile factum est regnum caelorum; sed revelate seipsum ostendit, dicens cum autem venerit filius hominis in maiestate sua
Hieronymus
Post biduum quidem Pascha facturus, et tradendus cruci, et illudendus ab hominibus, recte promittit gloriam triumphantis, ut secutura scandala pollicitationis praemio compensaret. Et notandum, quod qui in maiestate cernendus est, filius hominis sit
Augustinus super Ioannem
In forma humana videbunt eum impii, videbunt et ad dexteram positi: in iudicio enim apparebit in forma quam ex nobis accepit; sed postea futurum est ut videatur in forma Dei, quam sciunt omnes fideles
Remigius
Destruitur autem his verbis illorum error qui dixerunt, dominum non in eadem forma servi manere. Maiestatem autem appellat divinitatem, qua aequalis est patri et spiritui sancto
Origenes in Matth
Vel quia cum gloria huc revertetur, ut corpus eius sit quale fuit cum transfiguratus fuit in monte. Sedes autem eius aut quidam perfectiores sanctorum dicuntur, de quibus scriptum est: quoniam illic sederunt sedes in iudicio; aut quaedam virtutes angelicae, de quibus dicitur: sive throni, sive dominationes
Augustinus de Civ. Dei
Descendet enim cum Angelis, quos advocabit de supernis locis ad faciendum iudicium; unde dicitur et omnes Angeli eius cum eo
Chrysostomus in Matth
Omnes enim Angeli cum ipso aderunt, testantes et ipsi quantum administraverunt missi a domino ad hominum salutem
Augustinus de poenitentia
Vel Angelorum nomine significavit homines qui cum Christo iudicabunt: Angeli enim nuntii sunt; nuntios autem rectissime accipimus omnes qui salutem caelestem hominibus nuntiaverunt. Sequitur et congregabuntur ante eum omnes gentes
Remigius
His verbis vera hominis futura demonstratur resurrectio
Augustinus de Civ. Dei
Haec autem congregatio per ministerium angelicum fiet, quibus dicitur: congregate illi sanctos eius
Origenes in Matth
Vel non localiter intelligamus quod congregabuntur ante eum omnes gentes, sed quia iam non erunt dispersae in dogmatibus falsis et multis de eo. Manifesta enim fiet divinitas Christi, ut non solum nullus iustorum, sed nec aliquis peccatorum ignoret: non enim in aliquo loco apparebit filius Dei, et in altero non apparebit; sicut ipse secundum comparationem fulguris voluit demonstrare. Quamdiu ergo iniqui nec se cognoscunt nec Christum, vel iusti per speculum in aenigmate vident, tamdiu non sunt segregati boni a malis; cum autem propter manifestationem filii Dei, omnes ad intellectum venerint suum, tunc salvator segregabit bonos a malis; unde sequitur et separabit eos ab invicem, sicut pastor segregat oves ab haedis: quia et peccatores cognoscent sua delicta, et iusti manifeste videbunt semina iustitiae suae ad qualem eos perduxerint finem. Oves autem dicti sunt qui salvantur, propter mansuetudinem, quam didicerunt ab eo qui dicit: discite a me quia mitis sum; et propter quod usque ad occisionem parati fuerunt venire, imitantes Christum, qui sicut ovis ad occisionem ductus est. Haedi autem dicuntur mali, qui aspera et dura saxa ascendunt, et per praecipitia eorum incedunt
Chrysostomus in Matth
Vel hos vocat haedos, illos autem oves, ut horum infructuositatem ostendat, nullus enim fit ab haedis fructus; illorum autem utilitatem; multus enim est ovium fructus et a lana et a lacte et a fetibus qui parturiuntur. Nomine autem ovis in Scripturis divinis simplicitas, et innocentia solet designari. Pulchre ergo in hoc loco per oves electi designantur
Hieronymus
Haedus autem lascivum est animal et fervens semper ad coitum, et semper pro peccatis offertur in lege; nec dicit capras, quae possunt habere fetus et tonsae egrediuntur de lavacro
Chrysostomus in Matth
Deinde segregat eos etiam situ; nam sequitur et statuet oves quidem a dextris, haedos autem a sinistris
Origenes in Matth
Sancti enim, qui dextera opera operati sunt, acceperunt pro mercede suorum dexterorum dexteram regis, in qua requies et gloria est; mali vero propter opera sua pessima et sinistra, ceciderunt in sinistram, idest in tristitiam tormentorum. Sequitur tunc dicet rex eis qui a dextris eius erunt: venite; ut quicquid minus fuerit eis, cum perfectius uniti fuerint Christo consequantur. Addit autem benedicti patris mei, ut eminentia benedictionis eorum manifestetur: quia prius benedicti sunt a domino, qui fecit caelum et terram
Rabanus Maurus
Vel vocantur benedicti quibus pro bonis meritis debetur aeterna benedictio. Patris autem sui dicit esse regnum, quia ad eum refert potestatem regni a quo ipse rex est genitus; unde per auctoritatem regiam, qua ipse solus exaltabitur in die illa, proferet iudicii sententiam; unde signanter dicitur. Tunc dicet rex
Chrysostomus in Matth
Nota autem, quod non dixit: accipite, sed possidete, sive hereditate, sicut familiaria bona sive paterna, sicut vestra vobis antiquitus debita; unde dicitur paratum vobis regnum a constitutione mundi
Hieronymus
Haec autem iuxta praescientiam Dei accipienda sunt, apud quem futura iam facta sunt
Augustinus de Civ. Dei
Excepto autem illo regno, de quo in fine dicturus est possidete paratum vobis regnum, licet longe impari modo, etiam praesens Ecclesia dicitur regnum eius; in quo adhuc cum hoste confligitur, donec veniatur ad illud pacatissimum regnum, ubi sine hoste regnabitur
Augustinus de poenitentia
Sed dicet aliquis: regnare nolo, sufficit mihi salvum esse; in quo primum eos fallit, quia eorum nec salus est ulla quorum iniquitas perseverat; deinde si est aliqua differentia inter regnantes et non regnantes, oportet tamen ut in uno regno sint omnes, ne in hostium aut aliorum numero deputentur, et ceteris regnantibus ipsi pereant. Omnes enim Romani Romanum regnum possident, quamvis non omnes in eo regnent
Chrysostomus in Matth
Pro quibus ergo sancti, caelestis regni bona accipiant, manifestatur cum subditur esurivi et dedistis mihi manducare
Remigius
Et notandum, quod in hoc loco sex opera misericordiae a domino commemorantur; quae quicumque implere studuerit, regnum a constitutione mundi praeparatum electis percipere merebitur
Rabanus Maurus
Mystice autem qui esurientem et sitientem iustitiam pane verbi reficit, vel potu sapientiae refrigerat, et qui errantem per haeresim vel per peccatum in domum matris Ecclesiae recipit, et qui infirmum in fide assumit, verae dilectionis observat iura
Gregorius Moralium
Hi autem quibus iudex veniens in dextera consistentibus dicit esurivi, etc., sunt qui ex parte electorum iudicantur et regnant, qui vitae maculas lacrymis tergunt; qui mala praecedentia factis sequentibus redimentes, quidquid illicitum aliquando fecerant, ab oculis iudicis eleemosynarum superductione cooperiunt. Alii vero sunt qui non iudicantur et regnant, qui etiam praecepta legis perfectionis virtute transcendunt
Origenes in Matth
Humilitatis autem causa laude beneficiorum suorum indignos se proclamant, non obliti eorum quae fecerunt. Ipse autem eis ostendit suam compassionem in suis; unde sequitur tunc respondebunt ei iusti, dicentes: domine, quando te vidimus
, et cetera. Rabanus
Hoc quidem dicunt non diffidentes de verbis domini; sed stupent de tanta sublimatione, et de maiestatis suae magnitudine; vel quia videbitur eis parvum esse bonum quod egerant, secundum illud apostoli: non sunt condignae passiones huius temporis ad futuram gloriam quae revelabitur in nobis. Sequitur et respondens rex dicet eis: amen dico vobis: quamdiu fecistis uni de his fratribus meis minimis, mihi fecistis
Hieronymus
Libera quidem nobis erat intelligentia, quod in omni paupere Christus esuriens pasceretur, sitiens potaretur, et sic de aliis; sed ex hoc quod sequitur quamdiu fecistis uni de his fratribus meis minimis, etc., non mihi videtur generaliter dixisse de pauperibus, sed de his qui pauperes spiritu sunt; ad quos extendens manum dixerat: fratres mei sunt qui faciunt voluntatem patris mei
Chrysostomus in Matth
Sed si fratres eius sunt, quare eos minimos vocat? Propter hoc quia sunt humiles, quia pauperes, quia abiecti. Non autem per hos, monachos solum intelligit, qui ad montes secesserunt; sed unumquemque fidelem, etiam si fuerit saecularis, et fuerit esuriens, aut aliud huiusmodi, vult misericordiae procuratione potiri: fratrem enim Baptisma facit et mysteriorum communicatio. Sequitur tunc dicet et his qui a sinistris eius erunt: discedite a me, maledicti, in ignem aeternum, qui paratus est Diabolo et Angelis eius
Origenes in Matth
Sicut iustis dixerat: venite, ita et iniustis dicit discedite; nam propinqui sunt verbo qui servant Dei mandatum, et vocantur ut adhuc propinquiores efficiantur; longe autem ab eo sunt, etsi videantur ei assistere, qui non faciunt mandata ipsius: propter hoc audiunt discedite, ut qui modo vel videntur esse ante eum, postea nec videantur. Considerandum est autem, quoniam in sanctis dictum est: benedicti patris mei; non autem nunc dicitur: maledicti patris mei; nam benedictionis quidem ministrator est pater, maledictionis autem unusquisque sibi est auctor, qui maledictione digna est operatus. Qui autem recedunt a Iesu, decidunt in ignem aeternum, qui alterius est generis ab hoc igne quem habemus in usu. Nullus enim ignis inter homines est aeternus, sed nec multi temporis. Et considera quoniam regnum quidem non Angelis praeparatum dicit, ignem autem aeternum Diabolo et Angelis eius: quia quantum ad se, homines non ad perditionem creavit; peccantes autem coniungunt se Diabolo; ut sicuti qui salvantur, sanctis Angelis coaequantur, sic qui pereunt Diaboli Angelis coaequentur
Augustinus de Civ. Dei
Ex hoc autem patet quod idem ignis erit hominum supplicio attributus et Daemonum. Si autem erit corporali tactu noxius ut eo possint corpora cruciari, quomodo in eo erit poena spirituum malignorum, nisi quia sunt quaedam Daemonibus corpora, sicut quibusdam visum est, ex isto aere crasso atque humido? Si autem aliquis nulla habere Daemones corpora asserat, non est de hac re contentiosa disputatione certandum. Cur enim non dicamus, quamvis miris, tamen veris modis, etiam spiritus incorporeos posse poena corporalis ignis affligi, si spiritus hominum, etiam ipsi profecto incorporei, et nunc potuerunt concludi corporalibus membris, et tunc poterunt corporum suorum vinculis insolubiliter alligari? Adhaerebunt ergo Daemones, licet incorporei, corporalibus ignibus cruciandi, accipientes ex ignibus poenam, non dantes ignibus vitam. Ignis autem ille corporeus erit, et cruciabit huiusmodi corpora cum spiritibus; Daemones autem spiritus sine corporibus
Origenes in Matth
Vel forsitan ignis ille talis substantia est ut invisibilia comburat, ipse invisibilis constitutus, secundum quod ait apostolus: quae videntur, temporalia sunt; quae autem non videntur, aeterna. Ne autem mireris audiens esse invisibilem ignem et punientem, cum videas interius calorem hominibus accidentem, et non mediocriter cruciantem. Sequitur esurivi enim et non dedistis mihi manducare. Scriptum est ad fideles: vos estis corpus Christi. Sicut ergo anima habitans in corpore, cum non esuriat quantum ad suam substantiam spiritualem, esurit tamen corporis cibum, quia copulata est corpori suo, sic et salvator patitur quae patitur corpus eius Ecclesia, cum sit ipse impassibilis. Et hoc considera, quia loquens ad iustos, per singulas species eorum beneficia dinumerat; ad iniustos autem praescindens narrationem, adunavit utrumque, dicens infirmus fui et in carcere, et non visitastis me; quoniam misericordis iudicis erat bene facta quidem hominum largius praedicare et ampliare; malefacta autem eorum transitorie memorari et abbreviare
Chrysostomus in Matth
Intuere autem quia non in uno tantum vel duobus, sed in omnibus misericordiam deseruerunt: non enim esurientem solum non cibaverunt, sed neque, quod levius erat, infirmum visitaverunt. Et vide qualiter levia iniungit; non enim dixit: in carcere eram, et non eripuistis me; infirmus eram, et non curastis me; sed non visitastis, et non venistis ad me. In esuriendo etiam non pretiosam petit mensam, sed necessarium cibum. Omnia ergo sufficientia sunt ad poenam. Primo quidem facilitas petitionis, panis enim erat; secundo miseria eius qui petebat, pauper enim erat; tertio compassio naturae, homo enim erat; quarto desiderium promissionis, regnum enim promisit; quinto dignitas eius qui accipiebat, Deus enim erat qui pauperes accipiebat; sexto superabundantia honoris, quoniam dignatus est ab hominibus accipere; septimo iustitia dationis, ex suis enim a nobis accipit: sed contra universa haec homines per avaritiam excaecantur
Gregorius Moralium
Isti autem quibus hoc dicitur, sunt mali fideles, qui iudicantur et pereunt; alii vero, scilicet infideles, non iudicantur et pereunt: non enim eorum tunc causa discutitur qui ad conspectum districti iudicis iam cum damnatione suae infidelitatis accedunt; professionem vero fidei retinentes, sed professionis opera non habentes, redarguuntur ut pereant. Isti enim saltem verba iudicis audiunt, quia eius fidei saltem verba tenuerunt; illi in damnatione sua aeterni iudicis nec verba suscipiunt, quia eius reverentiam nec verbo tenus servare voluerunt: nam et princeps terrenam rempublicam regens aliter punit civem interius delinquentem, atque aliter hostem exterius rebellantem: in illo enim iura sua consulit; contra hostem vero bellum movet, et de poena eius quid lex habeat non requirit
Chrysostomus in Matth
Verbis autem iudicis redarguti, cum mansuetudine loquuntur: sequitur enim tunc respondebunt ei et ipsi dicentes: domine, quando te vidimus?
Origenes in Matth
Considera, quia iusti immorantur in unoquoque verbo, iniusti autem non ita per singula, sed cursim dicunt: quoniam proprium est iustorum bene facta sua relata sibi in facie, diligenter et per singula refutare causa humilitatis; malorum autem hominum est culpas suas excusationis causa aut nullas esse ostendere, aut leves et paucas. Sed et responsio Christi hoc ipsum signat; unde sequitur tunc respondebit illis, dicens: amen dico vobis. Volens enim iustorum bene facta ostendere grandia, peccatorum autem culpas non grandes, ad iustos quidem dicit: ex eo quod fecistis uni ex minimis meis fratribus; ad iniustos autem non adiecit: fratribus: revera enim fratres eius sunt qui perfecti sunt. Gratius est autem apud Deum opus bonum quod fit in sanctioribus quam in minus sanctis; et levior culpa est negligere minus sanctos quam sanctiores
Augustinus de Civ. Dei
Nunc autem de novissimo iudicio agitur, quando Christus de caelo venturus est, vivos et mortuos iudicaturus. Divini iudicii ultimum hunc diem dicimus, idest novissimum tempus: nam per quot dies istud iudicium protendatur incertum est; sed Scripturarum sanctarum more dies poni solet pro tempore. Ideo autem dicimus ultimum iudicium vel novissimum, quia et nunc iudicat, et ab humani generis initio iudicavit, a ligno vitae separans primos homines, et Angelis peccantibus non parcens; in illo autem finali iudicio simul et homines, et Angeli iudicabuntur: fiet enim virtute divina ut cuique opera sua vel bona vel mala cuncta in memoriam revocentur, et mentis intuitu mira celeritate cernantur, ut accuset vel excuset scientia conscientiam
25:46
St Augustine † AD 430 de Fid. et Op. 15.
Some deceive themselves, saying, that the fire indeed is called everlasting, but not the punishment. This the Lord foreseeing, sums up His sentence in these words.
Origen † AD 253
Observe that whereas He put first the invitation, Come, ye blessed, and after that, Depart, ye cursed, because it is the property of a merciful God to record the good deeds of the good, before the bad deeds of the bad; He now reverses the order, describing first the punishment of the wicked, and then the life of the good, that the terrors of the one may deter us from evil, and the honour of the other incite us to good.
St Gregory the Great † AD 604 Mor. xv. 19.
If he who has not given to others is visited with so heavy a punishment, what shall he get who is convicted of having robbed others of their own.
St Augustine † AD 430 de Civ. Dei, xix. 11.
Eternal life is our chief good, and the end of the city of God, of which the Apostle speaks, And the end everlasting life. (Rom. 6:22.) But because eternal life might be understood by those who are not well versed in Holy Scripture, to mean also the life of the wicked, because of the immortality of their souls, or because of the endless torments of the wicked; therefore we must call the end of this City in which the chief good shall be attained, either peace in life eternal, or life eternal in peace, that it may be intelligible to all.
St Augustine † AD 430 de Trin. i. 8.
That which the Lord spoke to His servant Moses, I am that I am, (Exod. 3:14.) this we shall contemplate when we shall live in eternity. For thus the Lord speaks, This is life eternal, that they might know thee the only true God. (John 17:3.) This contemplation is promised to us as the end of all action, and the eternal perfection of our joys, of which John speaks, We shall see him as he is. (1 John 3:2.)
St Jerome † AD 420
Let the thoughtful reader observe that punishments are eternal, and that that continuing life has thenceforward no fear of fall.
St Gregory the Great † AD 604 Mor. xxxiv. 19.
They say that He held out empty terrors to deter them from sin. We answer, if He threatened falsely to check unrighteousness, then He promised falsely to promote good conduct. Thus while they go out of the way to prove God merciful, they are not afraid to charge Him with fraud. But, they urge, finite sin ought not to be visited with infinite punishment; we answer, that this argument would be just, if the righteous Judge considered men’s actions, and not their hearts. Therefore it belongs to the righteousness of an impartial Judge, that those whose heart would never be without sin in this life, should never be without punishment.
St Augustine † AD 430 de Civ. Dei, xxi. 11.
And the justice of no law is concerned to provide that the duration of each man’s punishment should be the same with the sin which drew that punishment upon him. There never was any man, who held that the torment of him, who committed a murder or adultery, should be compressed within the same space of time as the commission of the act. And when for any enormous crime a man is punished with death, does the law estimate his punishment by the delay that takes place in putting him to death, and not rather by this, that they remove him for ever from the society of the living? And fines, disgrace, exile, slavery, when they are inflicted without any hopes of mercy, do they not seem like eternal punishments in proportion to the length of this life? They are only therefore not eternal, because the life which suffers them is not itself eternal. But they say, How then is that true which Christ says, With what measure ye mete, it shall be measured to you again, (Matt. 7:2.) if temporal sin is punished with eternal pain? They do not observe that this is said with a view, not to the equality of the period of time, but of the retribution of evil, i. e. that he that has done evil should suffer evil. Man was made worthy of everlasting evil, because he destroyed in himself that good which might have eternal.
St Gregory the Great † AD 604 ubi sup.
But they say, no just man takes pleasure in cruelties, and the guilty servant was scourged to correct his fault. But when the wicked are given over to hell fire, to what purpose shall they burn there for ever? We reply, that Almighty God, seeing He is good, does not delight in the torments of the wretched; but forasmuch as He is righteous, He ceases not from taking vengeance on the wicked; yet do the wicked burn not without some purpose, namely, that the righteous may acknowledge how they are debtors for eternity to Divine grace, when they see the wicked suffering for eternity misery, which themselves have escaped only by the assistance of that Divine grace.
St Augustine † AD 430 de Civ. Dei, xxi. 3.
But, they assert, nobody can be at once capable of suffering pain, and incapable of death. It must be that one live in pain, but it need not be that pain kill him; for not even these mortal bodies die from every pain; but the reason that some pain causes their death is, that the connection between the soul and our present body is such that it gives way to extreme pain. But then the soul shall be united to such a body, and in such a way, that no pain shall be able to overcome the connection. There will not then be no death, but an everlasting death, the soul being unable to live, as being without God, and equally unable to rid itself of the pains of body by dying.
St Augustine † AD 430 17.
Among these impugners of the eternity of punishment, Origen is the most merciful, who believed that the Devil himself and his Angels, after sufferings proportioned to their deserts, and a long endurance, should be delivered from those torments, and associated with the holy Angels. But for these and other things he was not undeservedly rebuked by the Church, because even his seeming mercy was thrown away, making for the saints real pains in which their sins were to be expiated, and fictitious blessedness, if the joys of the good were not to be secure and endless. In quite another way does the mercy of others err through their humane sympathies, who think that the sufferings of those men who are condemned by this sentence will be temporal, but that the happiness of those who are set free sooner or later will be eternal. Why does their charity extend to the whole race of man, but dries up when they come to the angelic race?
St Gregory the Great † AD 604 ubi sup.
But they say, How can they be called Saints, if they shall not pray for their enemies whom they see then burning? They do not indeed pray for their enemies, so long as there is any possibility of converting their hearts to a profitable penitence, but how shall they pray for them when any change from their wickedness is no longer possible?
St Augustine † AD 430 de Civ. Dei, xxi. 19, 20. &c.
So some there are who hold out liberation from punishment not to all men, but to those only who have been washed in Christ’s Baptism, and have been partakers of His Body, let them have lived as they will; because of that which the Lord speaks, If any man eat of this bread, he shall not die eternally. (John 6:51.) Again, others promise this not to all who have Christ’s sacrament, but to Catholics only, however ill their lives, who have eaten Christ’s Body, not in sacrament only, but in verity, (inasmuch as they are set in the Church, which is His Body,) even though they should afterwards have fallen into heresy or idolatry of the Gentiles. And others again, because of what is written above, He that shall endure to the end, the same shall be saved, (Matt. 24:13.) promise this only to those who persevere in the Catholic Church, that by the worthiness of their foundation, that is, of their faith, they shall be saved by fire. All these the Apostle opposes when he says, The works of the flesh are manifest, which are these, uncleanness, fornication, and the like; of which I tell you before, that they which do such things shall not inherit the kingdom of God. (Gal. 5:19.) Whoever in his heart prefers temporal things to Christ, Christ is not his foundation, though he seem to have the faith of Christ. How much more then is he, who has committed things unlawful, convicted of not preferring Christ, but preferring other things to Him? I have also met with some who thought that only those would burn in eternal torments who neglected to give alms proportioned to their sins; and for this reason they think that the Judge Himself here mentions nothing else that He shall make enquiry of, but of the giving or not giving alms. But whoso gives alms worthily for his sins, first begins with himself; for it were unmeet that he should not do that to himself which he does to others when he has heard the words of God, Thou shalt love thy neighbour as thyself, (Matt. 22:39.) and hears likewise, Be merciful to thy soul in pleasing God? (Ecclus. 30:24.) He then who does not to his own soul this alms of pleasing God, how can he be said to give alms meet for his sins? Why we are to give alms then is only that when we pray for mercy for sins past, we may be heard; not that we may purchase thereby license for continuing in sin. And the Lord forewarns us that He will put alms done on the right hand, and on the left alms not done, to hew us how mighty are alms to do away former sins, not to give impunity to a continuance in sin.
Origen † AD 253
Or, It is not one kind of righteousness only that is rewarded, as many think. In whatsoever matters any one does Christ’s commands, he gives Christ meat and drink, Who feeds ever upon the truth and righteousness of His faithful people. So do we weave raiment for Christ when cold, when taking wisdom’s web, we inculcate upon others, and put upon them bowels of mercy. Also when we make ready with divers virtues our heart for receiving Him, or those who are His, we take Him in a stranger into the home of our bosom. Also when we visit a brother sick either in faith or in good works, with doctrine, reproof, or comfort, we visit Christ Himself. Moreover, all that is here, is the prison of Christ, and of them that are His, who live in this world, as though chained in the prison of natural necessity. When we do a good work to these; we visit them in prison, and Christ in them.
The Latin text
Augustinus de fide et operibus
Nonnulli seipsos seducunt, dicentes ignem aeternum dictum, non ipsam poenam aeternam. Hoc praevidens dominus, sententiam suam ita conclusit dicens et ibunt hi in supplicium aeternum, iusti vero in vitam aeternam
Origenes in Matth
Attende quoniam, cum prius dixisset: venite, benedicti, deinde: discedite, maledicti, propterea quod proprium boni Dei est primum recordari benefacta bonorum quam malefacta malorum, hic prius nominat poenam malorum, deinde vitam bonorum: ut primum quae timoris sunt, evitemus mala; postea quae honoris sunt, appetamus bona
Gregorius Moralium
Si ergo tanta poena mulctatur qui non dedisse convincitur, qua poena feriendus est qui redarguitur abstulisse aliena?
Augustinus de Civ. Dei
Est autem vita aeterna summum bonum nostrum, et finis civitatis Dei; de quo fine dicit apostolus: finem vero vitam aeternam. Sed rursus, quia vita aeterna ab his qui familiaritatem non habent cum Scripturis sanctis, potest accipi etiam in vita malorum propter animae immortalitatem, vel propter interminabiles poenas impiorum; profecto finis civitatis huius, in quo summum habebitur bonum, vel pax in vita aeterna, vel vita aeterna in pace dicendus est, ut ab omnibus possit intelligi
Augustinus de Trin
Quod enim dixit dominus famulo suo Moysi: ego sum qui sum, hoc contemplabimur cum vivemus in aeternum. Ita enim dominus ait: haec est vita aeterna ut cognoscant te verum Deum. Haec enim nobis contemplatio promittitur actionum omnium finis, atque aeterna perfectio gaudiorum, de qua dicit Ioannes: videbimus eum sicuti est
Hieronymus
Prudens autem lector intende, quod et supplicia aeterna sunt: et vita perpetua metum deinceps non habeat ruinarum
Gregorius Dialog
Inquiunt: ideo peccantibus minatus est, ut eos a peccatis compesceret; quibus respondemus: si falsa minatus est ut iniustitiam corrigeret, etiam falsa promiserat, ut ad iustitiam provocaret; et sic dum satagunt Deum perhibere misericordem, non verentur praedicare fallacem. At, inquiunt, sine fine puniri non debet culpa cum fine: quibus respondemus, quod recte dicerent, si iudex iustus non corda hominum, sed facta pensaret. Ad districti ergo iudicis iustitiam pertinet ut numquam careant supplicio quorum mens in hac vita numquam voluit carere peccato
Augustinus de Civ. Dei
Nullius etiam legis iustitia attendit ut tanta mora temporis quisque puniatur, quanta unde puniretur admisit. Nullus enim extitit qui censeret tam cito nocentium finienda esse tormenta, quam cito factum est homicidium vel adulterium. Qui vero pro aliquo grandi crimine morte mulctatur, numquid moram qua occiditur, eius supplicium leges existimant, et non quod eum in sempiternum auferant a societate viventium? Iam vero damnum, ignominia, exilium, servitus, cum plerumque sic infligantur ut nulla venia relaxentur, nonne pro huius vitae modo similia poenis videntur aeternis? Ideo quippe aeterna esse non possunt, quia nec ipsa vita quae his plectitur, porrigitur in aeternum. Sed inquiunt: quomodo ergo verum est quod ait Christus: in qua mensura mensi fueritis, remetietur vobis, si temporale peccatum supplicio punitur aeterno? Nec attendunt non propter aequale temporis spatium, sed propter vicissitudinem mali; idest, ut qui mala fecerit, mala patiatur, eamdem dictam mensuram fuisse. Factus est autem homo malo dignus aeterno, qui hoc in se peremit bonum quod esse posset aeternum
Gregorius Dialog
At inquiunt: nullus iustus crudelitatibus pascitur, et delinquens servus a iusto domino idcirco caedi praecipitur, ut a nequitia corrigatur. Iniqui autem Gehennae ignibus traditi, quo fine semper ardebunt? Quibus respondemus, quod omnipotens Deus, quia pius est, miserorum cruciatu non pascitur; quia autem iustus est, ab iniquorum ultione non sedatur; et tamen ad aliquid iniqui semper concremantur, ut scilicet iusti tanto in aeternum magis divinae gratiae debitores se esse cognoscant, quanto in aeternum mala puniri conspiciunt, quae eius adiutorio vitare potuerunt
Augustinus de Civ. Dei
Sed nullum est, inquiunt, corpus quod dolere possit, mori non possit. Necesse est autem ut vivat dolens, non est necesse ut occidat dolor; quia nec corpora ista mortalia omnis dolor occidit; et ut dolor aliquis possit occidere, illa causa est, quoniam sic connexa est anima huic corpori ut summis doloribus cedat atque discedat; tunc autem tali corpori anima et eo connectitur modo ut illud vinculum nullo dolore vincatur. Non ergo tunc nulla, sed sempiterna mors erit, quando nec vivere anima poterit, Deum non habendo, nec doloribus corporis carere moriendo. Inter huiusmodi autem aeternitatem supplicii negantes misericordior fuit Origenes, qui et ipsum Diabolum et Angelos eius post graviora pro meritis et diuturna supplicia ex illis cruciatibus eruendos et sociandos sanctis Angelis credidit. Sed illum et propter hoc et propter alia nonnulla non immerito reprobavit Ecclesia: quia et hoc quod misericors videbatur amisit, faciendo veras miserias, quibus poenas luerent, et falsas beatitudines in quibus securum et sempiternum boni gaudium non haberent. Longe autem aliter aliorum misericordia errat affectu, qui hominum illo iudicio damnatorum miserias temporales, hominum vero qui vel citius, vel tardius liberantur, aeternam felicitatem putant. Cur autem haec misericordia ad universam naturam manat humanam, et cum ad angelicam ventum fuerit, mox arescit?
Gregorius Dialog
At inquiunt: ubi est quod sancti sunt, si pro inimicis suis, quos tunc ardere viderint, non orabunt? Orant quidem pro inimicis suis eo tempore quo possunt ad fructuosam poenitentiam eorum corda convertere; quomodo autem tunc orabitur pro illis qui iam nullatenus possunt ab iniquitate commutari?
Augustinus de Civ. Dei
Item sunt alii ab aeterno supplicio liberationem non omnibus hominibus promittentes, sed tantummodo Christi Baptismate ablutis, qui participes sunt corporis eius, quomodolibet vixerunt: propter illud quod ait dominus: si quis manducaverit ex hoc pane, non morietur in aeternum. Item sunt qui non omnibus habentibus Christi sacramentum, sed solum Catholicis, quamvis male viventibus, hoc pollicentur, qui non solum sacramento, sed re ipsa manducaverunt corpus Christi, in corpore eius quod est Ecclesia constituti, etiam si postea, in aliquam haeresim vel in gentilium idololatriam fuerint lapsi. Sunt autem qui propter id quod scriptum est supra: qui perseveravit usque in finem, hic salvus erit, non nisi in Catholica Ecclesia perseverantibus hoc promittunt, quod merito fundamenti, idest fidei, per ignem salventur; quo igne in ultimo iudicio punientur mali. Sed omnibus his contradicit apostolus dicens: manifesta sunt opera carnis, quae sunt immunditia, fornicatio, et his similia; quae praedico vobis quoniam qui talia agunt, regnum Dei non possidebunt. Si quis autem temporalia in corde suo praeponit Christo, etsi videatur habere fidem Christi, non est tamen in eo fundamentum Christus, cui alia praeponuntur: quanto magis si committat illicita, non praeposuisse, sed postposuisse Christum, convincitur? Comperi etiam quosdam putare eos solum arsuros illius aeternitate supplicii, qui pro peccatis dignas eleemosynas facere negligunt; ideo iudicem ipsum noluisse existimant aliud commemorare se esse dicturum, nisi eleemosynas sive factas, sive non factas. Sed qui digne pro peccatis suis eleemosynas facit, prius eas facere incipit a seipso: indignum est enim ut ipse sibi non faciat qui facit in proximum, cum audiat dicentem Deum: diliges proximum tuum sicut teipsum; itemque audiat: miserere animae tuae, placens Deo. Hanc eleemosynam, idest ut Deo placeat, non faciens animae suae, quomodo dignas pro peccatis suis facere eleemosynas dicendus est? Propter hoc ergo eleemosynae faciendae sunt, ut cum de praeteritis peccatis deprecamur, exaudiamur; non ut in eis perseverantes, licentiam male faciendi nos per eleemosynas comparare credamus. Ideo autem dominus a dextris eleemosynas ab eis factas, in sinistris, non factas se imputaturum esse praedixit, ut hinc ostenderet quantum valent eleemosynae ad priora delenda, non ad perpetua impune committenda peccata
Origenes in Matth
Vel non unius tantum iustitiae species remuneratur, sicut existimant multi. In quibuscumque enim causis mandatum Christi quis fecerit, Christum cibat et potat, qui fidelium iustitiam et veritatem manducat et bibit. Item Christo algenti teximus vestimentum, accipientes sapientiae texturam, adeo ut per doctrinam aliquos doceamus, et induamus eos viscera misericordiae. Quando etiam praeparamus cor nostrum diversis virtutibus ad receptaculum eius, vel illorum quae sunt ipsius, ipsum peregrinantem suscipimus in domum pectoris nostri. Item cum fratrem infirmum sive in fide sive in bono opere visitaverimus, aut per doctrinam, aut per increpationem, aut per consolationem, ipsum Christum visitamus. Deinde omne quod hic est, carcer est Christi, et eorum qui sunt eius, qui sunt in hoc mundo degentes, quasi etiam in carcere naturae necessitate constricti. Cum ergo bonum opus in eis fecerimus, visitamus eos in carcere, et Christum in eis
25:1
Then... which went out to meet the bridegroom and the bride (Vulg.). And the bride is not found in the Greek, nor in S. Chrysostom. It is the reading of the Latin and the Syriac versions, and of Origen, Hilary, and S. Augustine (Epist. 120).
Then: when Christ shall return unexpectedly to judgment.
The Kingdom of heaven: that is, the Church militant, which shall then be about to triumph. The meaning is, At that time shall it be with members of the Church as if ten virgins were preparing themselves for a marriage feast. For although the damned, as being already in hell, are no longer members of the Church, yet because they were members of it in this life, they are brought to hear the sentence of the judge. There is no mention of unbelievers here, because, as S. John says, "He that believeth not is judged already." Observe, that formerly, as now, youths were assigned to the bridegroom, to do him honour, and virgins to the bride; and these last were often ten in number. Moreover, they were accustomed to celebrate weddings at night. Then the bridegroom came about evening to the house of the bride. There he was honourably and joyfully received in the house of the parents of the bride. From thence he conducted his bride to his own house, or, if it proved too small, to the larger mansion of the nuptial feast: and there he kept his wedding. Both the youths and the virgins, carrying torches, most frequently made of white thorn, and five in number, went out to meet the bride and bridegroom, to do them honour. So Plutarch testifies (in Problem.). The Jews do not seem, anciently, to have made use of wax-lights or torches, but of oil lamps. This is why there is constant mention in Scripture of lamps and lanterns, never of candles. Even in the candlestick in the Temple there were lamps with oil, not candles made of wax or fat. As to the particular application of the parable, Christ is the Bridegroom, the Church the Bride, whose espousals take place in this life, but the eternal Marriage shall be in the future glory of the Resurrection. The virgins are all believers or all Christians. They are called virgins because they are sound in the faith. S. Chrysostom, Theophylact, S. Augustine, and S. Gregory understood by virgins only those and all who are literally so. But this is too narrow and restricted an interpretation. Rightly, nevertheless, does the Church in the Divine Office apply the words to Virgins, because they bear a literal application to them above others. So Jansen, Maldonatus, and others. So B. Anatolia, betrothed to Aurelian, beheld an angel, who cried aloud to her, "O virginity, which shall not be overcome of death! O virginity, who art not occupied in the works of darkness, but art ever in the light! Virginity is the royal purple, which whoso putteth on, is more glorious than others. Virginity is a precious jewel. Virginity is the immense treasure of the King. For it thieves are lying in wait. Do thou watch, and guard it carefully. Forasmuch as thou knowest thou hast more, so much the more keep it, lest thou lose it." So Ado in Martyrolog., Dec. 21
Ten virgins are spoken of, because the number ten is the symbol of totality. "They took their nuptial lamps, kindled," says Origen; "but for so great a journey to go out to meet the Bridegroom, they took no oil to keep them alight." "For when they complain," says S. Jerome, "that their lamps were going out, they show that they were partly alight." Moreover, in Scripture, lappidim, lamps, mean torches, such as are used at weddings and for other purposes. These nuptial torches are wont to be carried at night before a bridegroom and bride, because they will stand against the wind, when lamps would be immediately extinguished. Those, however, spoken of in the parable where lambs, properly so called, because mention is made of oil. They belonged to virgins, as torches to men. Thus Virgil says in the 4th Eclogue, "Cut, O Mopsas, new torches: it is your wedding day." And Pliny says, "The thorn, most auspicious for wedding torches, is an accompaniment of the same rites, because the shepherds, who carried off the Sabine maids, made use of them for that purpose" (lib. 16, c. 18).
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Five of them were foolish, and five were prudent (Vulg.). Foolish, because they acted foolishly and imprudently; for when they went out to meet the Bridegroom with burning lamps, they neglected to take the necessary oil for keeping the lamps alight. But the prudent, &c. In the first place, SS. Jerome and Hilary by the virgins understand all mankind; by the foolish, Jews and heretics; by the prudent, Christians. 2d On the contrary, S. Chrysostom and others already cited consider that virgins only are to be understood; of whom the prudent are they who, with virginity, have the oil of charity; the foolish, they who are without it. 3d Lyra says, "The prudent virgins are Contemplatives and Religious, who have the oil of charity and a right disposition. The foolish are those who lack the oil, and who hunt for the vain praise and glory of men." 4th and last. The virgins are all believers. The prudent are those who have faith together with works of mercy, charity, and other virtues: the foolish, who have faith alone without good works. So Origen, Hilary, Auctor Imperfecti. Thus their lamps are dying out, yea, as the Syriac hath it, they have been extinguished; according to the words of S. James, "Faith without works is dead." The lamp, therefore, is the faithful mind, or faith itself. The oil is good works, without which faith is dead, and, as it were, extinct; but with them, alive and burning. The light, or flame of the lamps, is charity. For this is fed by zeal for good works, just as the flame of a lamp is fed with oil. The vessel is conscience, or the believing soul. And this is the reason why we place a lighted candle in the hands of dying persons, denoting, or at least praying, that they may have faith with works, that like brides with burning lamps, they may worthily meet Christ the Lord, as it were their Bridegroom. But while the Bridegroom tarried, &c.; Gr. χζονίζοντος. Whilst Christ the Bridegroom delays to come, is the opportunity for repentance and good works, which He grants to every one in this life. Therefore does He delay the time of death and judgment. To slumber is to die. To sleep is to be dead. The meaning is, Whilst Christ defers the Day of Judgment, meanwhile the faithful begin to die one after another, and at length all are dead. Thus S. Hilary, "The delay of the Bridegroom is the time of repentance. The sleep of them that wait is the rest of believers. And in the time of repentance is the temporal death of all men."
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And at midnight, &c. The Arabic is, " It was midnight, and a voice cried out. This was the voice of the companions of the Bridegroom, who went before him, as he was bringing his bride from her house, and drawing nigh his own. This cry denotes the archangel's trump, which awakes the dead, of which I have spoken in the previous chapter. It was to this S. Laurence Justinian, the first patriarch of Venice, was alluding, when he said in dying, "Up till now, children, all has been jest: now it is earnest indeed. The Bridegroom is at hand; we must go to meet Him." Then lifting up his eyes to Heaven, he said, "I come to Thee, O good Jesu. This day have I ever had before mine eyes. Thou, Lord, knowest." Then, with joyful countenance, he rendered up his pure soul to God, going to meet Christ in Heaven. From this which is here said, that this cry is made at midnight, SS. Chrysostom, Jerome, and Euthymius think it probable that the second Advent of Christ will take place at midnight, and come upon men sleeping and unawares. S. Jerome says that this was an Apostolic tradition, and that this was the reason why formerly at Easter the people were not allowed to depart out of Church before midnight; because, as in the olden time, Christ came into Egypt at midnight to destroy the first-born, and deliver the Hebrews; so it was believed that Christ would come at the same time to judge all men. But this is a doubtful matter. For others, with equal, or even greater probability, think that Christ will come in the morning. For He is the Father of light, and He will execute His judgment openly in the light before the whole world, so that there shall be no place of darkness in which to take refuge. What is meant therefore by midnight is, that Christ the Judge shall come when men are not thinking of it, when they are, as it were, sleeping. Ver. 7. Then all those virgins, &c. At the sound of the Archangel's trumpet, all Christians shall rise, and shall be anxious with what mind and conscience they shall go to the Judge. As Auctor Imperfecti says, "They shall examine their faith, they shall consider their works, they shall interrogate their conscience." "For," as S. Augustine says (Serm. 23, de Verbis Dom.), "they began to trim their lamps, means nothing else but to prepare to render an account of their works to God." But S. Hilary says, "The taking up the lamps is the return of the soul to the body; the light is a bright conscience of good works, which is, as it were, contained in the vessel of the body." S. Montanus and his fellow-martyrs, disciples of S. Cyprian, received in a vision a warning from God of their martyrdom by means of lamps. "One of them, whose name was Reno, saw them, in his sleep, led out one by one. As they came forth, lamps were given to each. And no one came forth without a lamp going before him. And when we had come forth with our lamps, he awoke, and related to us the dream. Then were we glad, trusting that we should walk with Christ, who is a lantern to our feet, and the Word of God. Immediately afterwards we were dragged before the procurator." (See their Acta in Surias, Feb. 4.) Ver. 8. But the foolish, &c. This belongs to the emblema of the parable. For, with reference to what is signified by it, the reprobate in the Day of Judgment will not ask for the oil of good works from the elect; for they will know that they will neither give nor be able to give it to them. For then shall every one be judged by the works which he hath done in this life before death. This emblema, then, is introduced to express that the repentance of the reprobate will be too late, when, after death, they behold the dreadful judgment of God hanging over them. Too late will they grieve that they in this life neglected goodness. Too late will they wish that they had loved virtue. But it will be in vain. They will not be able to procure either the works or the help of the elect. For there will be neither time for working, nor the help and prayers of the Saints. Yea, in that terrible judgment, there will be no one who will appear to have any confidence in himself, or in good works.
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Our lamps are gone out. In truth they were extinguished, because they had died in a state of mortal sin. Yet they say, are going our (extinguuntur), because in this life their souls seemed, through their common profession of the true faith, and through participation of the Sacraments, to be alive. But then, that is, in death and judgment, when all those things are vanishing away, they will see that they are extinct. S. Augustine says (Serm. 23, de Verb. Domini), "Before those virgins slept, it is not said that their lamps were being extinguished. Wherefore, then, were they alight? It was because they did not lack the praise of men. But in the presence of the Bridegroom, that is, Christ the Judge, they will be extinguished, because Christ will illuminate the hidden things of darkness, and then shall every one have praise of God (1Co 4:5), not of men." For to the slothful and reprobate will be confusion. The words are gone out signify that charity, which is the flame of the lamps, that is, of souls, is nourished by good works, as by oil. When, therefore, they are withdrawn, it is extinguished. This is because many virtuous works are commanded by God, such as are all those which are commanded in the Decalogue. If, therefore, any one does not fulfil what God has commanded, he loses the grace and love of God. For charity, without the exercise of good works, fades and languishes. And then, when any temptation attacks him, a man easily glides into mortal sin, by which charity is extinguished. Dost thou wish then to secure the grace of God, yea, to grow in the friendship and love of God? Be thou very earnest in all good works. For by these charity is constantly nourished and strengthened. It grows and increases.
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Ver. 9. The wise answered, &c. The Arabic is, we have not enough. S. Augustine says of these words of the prudent virgins, "This is not the answer of persons giving advice, but of those who decide. For they were not wise of themselves, but the wisdom in them was that of which it is written (Pro 1:24), 'Because I called, and ye refused... I also will laugh at your calamity; I will mock when your fear cometh, when that whereof ye were afraid cometh upon you.'" And as S. Jerome says upon this passage, "In the Day of Judgment no one's virtues will be able to give any assistance to other men's faults." And the Interlinear Gloss adds, "The wise say this not from covetousness, but from fear. For in that day the testimony of each shall scarcely suffice for himself, much less for himself and his neighbour also." S. Gregory adds, "The sellers of oil are flatterers. For they who, when any favour has been received, offer with their vain praises the brightness of glory, sell, as it were, oil. This is the oil of which the Psalmist says, 'Let not the oil of the sinner make fat my head'" (Vulg.).
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But whilst they were going... with him to the marriage. Syr. to the house of the choir, because at weddings there were choirs of singers and dancers. This, too, is a figure of speech, signifying that in this life is the time for repentance and good works. And this time is ended by death. "For," says S. Augustine, "after judgment there is no place open for prayers or merits." And Origen says, "They who, when they ought to have learned what was profitable, neglected to do so, at the close of life, when they wish to learn, are seized by death." He adds that they who sell are Teachers; buying is receiving: the price is perseverance. Moreover, because marriage joy is, among men, the chief of all, the celestial happiness of the elect is here likened to it. Wherefore S. Hilary says, "Marriage is the putting on of immortality, when the soul is united to the Word of God as her Bridegroom." Hear what S. Adelinus relates of S. Opportuna, the Abbess. "When S. Opportuna was very sick, there came to her SS. Cecilia and Lucy. 'Hail, Cecilia and Lucy, my sisters,' she cried; 'what does the Virgin Mary, the Queen of all, bid her handmaid do?' 'She is awaiting,' they answer, 'your presence in Heaven, that you may be united to her Son. Therefore you must be decked with a crown of glory, and meet, with burning lamp, the Bridegroom and the Bride.' When, therefore, she beheld the Virgin coming to her, and, as it were, embracing her, she gave up her spirit into her hands, to be beatified with everlasting glory."
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But, last of all, come the other virgins, &c. (Vulg.). "But what does it profit," says S. Jerome, "to invoke with your voice Him whom you deny by your works?" It means, then, that the reprobate will, at that time, be struck with the utmost anxiety and terror, and turn themselves in every direction, now with prayers imploring mercy of the Judge, now deploring the negligence of their life past, now giving up hope of salvation. As Auctor Imperfecti says, "There will be no profit in the confession, forced by necessity, of him who never once voluntarily confessed." Read the pathetic wailings of the reprobate, graphically depicted by the wise man (Wisdom 5:1, &c.). Ver. 12. But He answered, &c. "I do not acknowledge you as mine. Because ye, in your day, would not acknowledge Me as your Lord and your God, neither will I, in this My day, acknowledge you as My faithful sons and servants. Ye have served the devil in pleasure, now serve him in hell." Hear S. Chrysostom: "When He shall say, 'I know you not,' nothing is left but hell and intolerable torment. Yea, verily that word is more dreadful than hell." For whom God knows not, Heaven knows not, the Angels and the Blessed know not; but the devil knows him, death knows him, hell knows him. Consider that Christ, in the Day of Judgment, will show so terrible a countenance to the reprobate that (Rev 6:16-17) they will say "to the mountains and rocks, Fall on us, and hide us from the face of Him that sitteth on the Throne, and from the wrath of the Lamb. For the great day of His wrath is come; and who shall be able to stand?"
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Watch ye therefore, &c. These words give the scope or aim and application of the parable, namely, that its object is to stimulate all the faithful to watchfulness and zeal for good works, by means of which they may prepare themselves for the day of death and judgment, which is at once imminent and uncertain. As S. Gregory says, "Forasmuch as ye know not the day of judgment, prepare the light of good works. For He who has guaranteed pardon to the penitent has not promised to-morrow to the sinner" (Hom. 12, in Evang.). Wisely says R. Achabia (in Pirke Avoth), "Consider three things that thou mayest not sin. First, from whence thou comest. Second, whither thou goest. Third, to whom thou shalt render an account of thy life. From whence comest thou? From fetid matter. Whither goest thou? To the place of ashes and worms. To whom shalt thou render an account? To the King of kings, the Holy and the Blessed." Still more wisely says S. Augustine, "God has promised thee that in the day thou art converted, He will forget thy past sins; but He has never promised thee a to-morrow. God hath wisely made the day of death uncertain. Let every man, for his profit, think upon his last day. It is of the mercy of God that man knoweth not when he shall die. The last day lies hid, that all days may be watched." Mark well this last sentence of S. Augustine. Ver. 14. For as a man going into a far country, &c. (Vulg.). Supply from what precedes, So shall be the coming of the Son of Man to judgment. The word for denotes the scope of the parable. By it Christ would prove what He said in the verse before, Watch ye therefore, for ye know neither the day nor the hour. The object of the parable is to show how exact an account Christ will require from the slothful in the Day of Judgment; and how great will be the reward which He will give to the diligent, who have carefully used His gifts to the glory of God. The parable is similar to that which Luke records (Luk 19:11), but with some differences. For they were spoken by Christ at different times, and with different objects. The parable in Luke was spoken before Palm Sunday; but this in S. Matthew after it, on the Tuesday before Good Friday. Hence S. Chrysostom, Euthymius, Jansen, and others think they are different parables, or rather, the same parable told in different ways. For instead of talents, Luke has minæ Now the man here spoken of is Christ. For Christ went a long journey when He ascended into Heaven, being about to be absent a long time from earth and His Church. So Origen, Jerome, Bede. Others think that Christ's going far off (peregre) means His transference of the preaching of the gospel from the Jews to the Gentiles by means of the Apostles, and His founding the kingdom of His Church amongst them. And this applies well to the relation of the parable by S. Luke, where it is introduced with reference to Zacchæus, a publican, and, as it were, a Gentile, to whose house Christ, leaving the Jews, brought salvation. But in such a case the whole parable of the servants and the talents would have to be restricted to the Jews. For the Master is here said to have distributed His talents before He went His long journey,-that is to say, to the Gentiles. Wherefore the former explanation is of wider scope, and so more true. By the servants all the faithful are to he understood, whether Jews or Gentiles. Talents are goods, either because the Master, like merchants and chapmen, had all His goods in money-in talents of gold and silver; or else because revenues and estates are called talents, which were valued, some at one talent, some at two, some at five talents. In like manner, in Latin, whatever is bought or valued for money is called money.
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And to one he gave, &c. Instead of talents, Luke has mnas, or minas. Mna in Hebrew signifies numbered or defined, with reference to value, or weight of gold or silver. The root is mana, he numbered. It is the word used in Dan 5:25, mene. The Hebrew mna was equal to about 2½ pounds. A Hebrew talent was equivalent to sixty Hebrew mnas. By talents understand all the gifts of God, without which we can do nothing. These gifts are, I say 1st Of grace, both making grateful, such as faith, hope, charity, virginity, and all the other virtues, as well as those of grace given gratis such as the power of working miracles, the Apostolate, the Priesthood, the gift of tongues, prophecy, &c. 2d Natural gifts, such as a keen intellect, a sound judgment, a sound constitution, prudence, industry, learning, eloquence. 3d External goods and gifts, as honours, riches, rank, &c. So S. Chrysostom. For all these things God distributes unequally, according to His good pleasure. And with this end in view, that each should use them for God's glory, and the good of himself and others. For so He will increase them, both by Himself (for all habits grow by use and exercise) and also in merit and reward. For to that man there will be added crowns and coronets celestial, as of virginity, martyrdom. Moreover, there is no man who hath not received one, ay, several of these gifts of God, though one hath more, another less. For, as S. Gregory saith (Hom. 5, in Evang.), "There is no man who can say with truth, 'I have not received a single talent. There is nothing of which I must give an account.' For to every poor man even this shall be reckoned as a talent, that he hath received but a very little." For to many it is a greater gift of God, and more conducive to their salvation, that they have poverty rather than wealth, sickness and not health, a humble station instead of an exalted one. Let us take as instances S. Paul, S. Timothy, S. Onesimus. S. Paul received, as it were, five talents or gifts from God,-as the gift of tongues, miracles, the apostolate, zeal for souls, power in preaching. Timothy received, as it were, two,-knowledge of the Scriptures, and the bishopric of Ephesus. But Onesimus one, that is to say, zeal to minister to Paul in prison at Rome. By means of this he merited many others, as the bishopric of Colosse, the conversion of many, and martyrdom. You will ask, in what manner does God distribute these His gifts according to every one's ability (Gr. δύναμιν), power, strength ? I answer, this is partly an emblema pertaining only to the adornment of the parable. For so among men, prudent masters are wont to entrust their goods to servants in such a manner that they trust more to him who possesses greater prudence and industry, less to him who has less. For it is certain, in opposition to the Pelagians, that primary grace is not given according to natural powers and merits, yea, that there is no natural disposition to grace. But, in part, this pertains to the meaning of the parable. For favours and stations given gratis, such as magistracies, the episcopate, priesthood, &c., God often confers in accordance with natural powers, and does not raise any one to such a condition unless he be either suited to it by nature, or unless He Himself makes him fit. Men do the same when they choose any one for a shepherd, a bishop, a prelate. Indeed, when God determines to bestow any permanent gift whatsoever upon any one, He first gives him the capacity, or natural or supernatural proportional disposition or merit, by means of which he becomes suitable for the bestowment of this gift, or may make himself fitted for it. Thus God gave to Moses a zeal on behalf of his nation, that He might thereby dispose him to deliver them out of Egypt. So also He gave S. Paul a zeal for the Mosaic law, that He might make use of him when he was purified for the propagation of the Law of Christ. So He instilled into SS. Mary Magdalene and Peter an immense contrition for sin, that He might, through it, dispose them to an immense sanctity. So it is with those whom God chooses and destines to virginity, the religious life, martyrdom, mission work in India. He first infuses into them a vehement desire, by which they fit and prepare themselves for what they have to do. Lastly, S. Thomas (1 p. quæst. 62, art. 6) teaches that God has distributed to the angels His gifts of grace and glory, according to their natural gifts. Those who are more lofty by nature are also higher in grace and glory, And he adds, that God deals in like fashion with men. For he says, "This also happens among men, that in proportion to the fervour of their conversion to God, greater grace and glory are given them." Often, indeed, God acts in a way the reverse of this, and gives greater gifts of grace to persons of weak intellect-to the ignorant and despised-than He does to the learned, the witty, and the honourable. Thus He did to S. Francis, S. Catherine of Sienna, S. Simeon Stylites, and many others. After a like fashion God distributes His gifts of grace, freely given, in accordance with His own hidden counsels. For many are set in high station who are by no means worthy of it; many are the Priests who are unfit for the Priesthood. And yet, in no persons whatsoever are nature and natural endowments a merit, or a disposition to grace. Wherefore it does not follow from these words of Christ that "the gifts of God are conferred upon every man, according to the measure of his merit," according to the charge which Calvin calumniously brings against the Catholics. For it is one thing to be by nature capable of receiving the gifts of God; it is another thing to merit those gifts. It is one thing to be able to possess charity; it is another thing to possess it. This is Prosper's teaching (lib. 2, de Vocatione Gentium, c. 2).
And straightway took his journey. Luke adds, that Christ, before He went away, after dividing the pounds, or talents, amongst His servants, said, Make merchandise until I come. He meant, "Increase these My talents by labouring diligently all your life long, and bring Me what you have gained when I return to judgment." By and by he adds, But his citizens hated him, and sent a message after him, saying, We will not have this man to reign over us. The citizens of Christ are the Jews, who rejected Him, who would not acknowledge Him as their King and Messiah, who said, " We have no king but Cæsar," as they cried before Pilate when they asked that Christ might be crucified. And again, after His resurrection, they persecuted the Apostles and Christians who preached and spread the kingdom of Christ. Wherefore concerning the righteous chastisement which came upon the Jews, Luke subjoins that Christ said, " But those mine enemies, who would not that I should reign, bring them hither, and slay them before me." Christ did this when He slew the Jews by the hands of Titus. He will do it yet more in the Day of Judgment, when He will punish them with death eternal. Ver. 16. Then he... five talents, &c. To gain talents is to increase the gifts of God by using and increasing them, especially by means of good works, and helping our neighbour to increase and multiply the grace of God in ourselves and others. This parable intimates that every one ought to co-operate with the grace of God with all his might. For example, he who has, as it were, five degrees of charity, ought to exercise charity in a corresponding degree of intensity. By this means he will gain from God five degrees more. Again, by exercising charity thus increased as ten degrees, in acts of corresponding intensity, he may gain other ten decrees, and possess, as it were, twenty degrees. And so on, marvellously doubling, and multiplying the gain of his talents, that is to say, the degrees of his charity. Let it be, therefore, that a man by his charity should gain few or none to Christ by preaching, yet will he have the same merit and reward of his charity and preaching as if he had converted multitudes. The conversion of others is not often in our power, but the merit of doing so is always in our power. Moraliter: S. Gregory says (Hom. 9, in Evang.), "This passage of the Gospel admonishes us anxiously to beware lest we, who seem to have received somewhat more than others in this world, should, for that reason, be judged more severely by the Maker of the world. For in proportion as gifts are increased, so is the account to be rendered of the gifts."
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And likewise he that had received two, &c. This man also, by diligently and correspondingly using his talent, that is, co-operating with grace, doubled it. Ver. 18. But he that had received one... hid his lord's money; Arab. buried his lord's silver. To bury a talent is, through negligence and sloth, not to use or exercise the grace bestowed upon one. Here observe, that this burying of his talent is ascribed to him who only received one talent. This is not because others, who have received more, do not often do the same, but in order that we may understand that if he, who had only misused his one talent, was thus severely punished by his master, far sharper will be the Lord's censure and punishment of those who have misused more and greater talents. Wherefore Paul says, "We exhort you, that ye receive not the grace of God in vain" (2 Cor. vi. 11). And again, "His grace in me was not in vain, but I laboured more abundantly than they all" (1Co 15:10); and, "Woe is me, if I preach not the Gospel." Let those who do not use genius, learning, prudence, or other gifts of God, for their own or others' benefits, on account of sloth, or fear of sinning, or for any similar reason, note this. For of them will Christ demand an exact account of these gifts in the Day of Judgment. Observe also, that those who have received few talents, often, through sloth, leave them idle, and, as it were, bury them; whilst those who have received more are stimulated by them, and either use them rightly and meritoriously, or else abuse them to vanity. And these last are punis ed not so much for letting their talents lie idle, as for misusing them! Thus we commonly see that those who have great powers of intellect, if they do not employ them for good purposes, do so for bad. Ver. 19. After a long time, &c. This reckoning Christ makes with every one severally at death, and the particular judgment. He will make it publicly in the general Judgment. Ver. 20. And he that had received five talents came near, &c. Hear how pathetically S. Gregory depicts this scene: "In that great examination the whole multitude of the elect and the reprobate will be led forth, and it will be shown what each hath done. Then Peter will take his stand, with Judæa converted at his side. There Paul, with, I might almost say, a converted world. There will be Andrew with Achaia, John with Asia, Thomas with India, which they will bring into the presence of the Judge. There will appear all the rams of the Lord's flock, with the souls which were given them for their hire. When, therefore, so many shepherds with their flocks shall come before the eyes of the Eternal Pastor, what shall we, miserable ones, be able to say, if we return before the Lord empty, we who have the name of pastors, but have no sheep, which we have fed, to present?" Ver. 21. His lord said unto him, Well done, &c. Luke has (Luk 19:19), Be thou over five cities. The parable is taken from the idea of a king, who is accustomed to reward his faithful servants by setting them over many cities. It signifies also that the Saints, who use diligently the grace that God gives them, will be sharers in the glory and joy of His kingdom, but in greater or less degrees according to the labour and merit of each. Our Salmeron is of opinion that it is here intimated, and tacitly promised, that the Saints in Heaven shall be set by God to preside over the places in which they laboured while on earth, so that in those places they may heal diseases and work miracles, because they have deserved this by their labours. That thus S. James works miracles at Compostella and in Spain; S. Dionysius at Paris and in Gaul; S. Ambrose at Milan; S. Boniface in Germany. Vers. 22, 23. He also that had received two talents, &c. The Arab. has, And these are the five talents which I have gained, as though the servant showed them, and offered them to his master. The same thing is said as in vers. 20 and 21, save that there were five talents, here there are two. For, as S. Jerome says, "The Lord does not regard so much the greatness of the gain, as the good-will and the desire. And it is possible that he who receives two talents, by trading diligently with them, may merit more than he who receives five, and uses them in a lukewarm manner." Thus S. Nicolas Tolentinus passed his life in constant prayer and the practice of austerities. He used to fast on Mondays, Wednesdays, Fridays, and Saturdays on bread and water, in honour of the Blessed Virgin, and used to punish himself by means of an iron chain. Six months before his death he heard daily at vespers angelic songs, which invited him to the marriage feast of the Lamb in Heaven. Just before his death he was filled with a marvellous joy. Being asked the reason, he said, "My Lord Jesus Christ, leaning upon His mother and our father Augustine, is saying to me, Well done, good and faithful servant, enter into the joy of thy Lord." Presently joining and lifting up his hands, and raising his eyes to the Cross, he said, "Into Thy hands, O Lord, I commend my spirit." And thus with joyful countenance he resigned his soul to God, A.D. 1306, on the 10th of September. Vers. 24, 25. Then he which had received the one talent, &c. There is an emblem here which only pertains to the embellishment of the parable. For this, says Frank Lucas, is the way in which lazy servants excuse their idleness, throwing it upon the severity of their masters. As if they said, "You are not willing to lose, but always want to gain. And if gain is not brought you, you take away the property of your poor servants for any reason, or none." It is to be observed that the reprobate in the Day of Judgment, when they behold the Saints thus rewarded by Christ and themselves sentenced to Gehenna, will, out of despair and madness, inveigh against Christ the Judge, and will shamelessly reproach Him for His too great severity, and will impiously and blasphemously throw the blame of their damnation upon Him. And thus they, in hell, being driven to madness by the severity and eternal duration of their torments, will continually blaspheme God, and Christ, and the Saints, as though they were the authors of their sufferings, directly or indirectly. Vers. 26, 27. His lord answered and said unto him, &c. This likewise is an emblem, and only signifies how we ought by all means to increase the grace of God. Observe that they are called money-changers, who make gain by exchange, and by lending and borrowing. This gain is lawful in the way of exchange and merchandise. It is unlawful in the way of lending upon interest, and is the sin of usury. Wherefore the Lord in this place does not speak so much according to the abstract right of the matter, as parabolically, partly because of the common practice of nations (for usury was allowed in many nations, especially among the Jews, who think that God permitted them to exact it from the Gentiles, in Deut. xxiii. 19), partly as a deduction from the words of the slothful servant, who attributed to his master the avarice of extorting money, by fair means or foul, from himself or others. This passage may, however, be accommodated to what is signified by the parable in the following manner-that God requires of us interest, as it were, for His gifts and graces, but that He will render us far greater interest of glory in Heaven. Hence the saying, "If thou wilt lend, lend unto God." Also it is said in Prov. (Pro 19:17), "He that hath mercy upon the poor lendeth unto the Lord; and what he layeth out it shall be paid him again." Ver. 28. Take from him the talent, &c. This, too, is only an emblem. The Lord throws back the charge of avarice, with which the slothful servant accused him. It is as if he said, "Thou seest, O thou slothful servant, that I do not covetously seek this gain for myself, but for my servants. When I take back the talent which I gave to thee, I do not put it away in a chest for myself. I bestow it upon him who used his five talents so well, that he gained five other talents with them. He therefore deserves this talent of yours, or rather mine, as a recompense of his labour and merit." But besides the emblematic character of these words, they are also partly applicable to the thing signified by the parable. For, in the Day of Judgment, God will actually take away His graces from the reprobate, who have misused them. He often does the same thing even in this life. Indeed, He always takes away from a man the grace which makes him pleasing in the eyes of God, when that man sins mortally, as when, for instance, he, through sloth, neglects to perform some commandment of Gad, which is binding under the penalty of mortal sin. But this which is added, Give it to him that hath ten talents, is an emblem. It tacitly intimates, 1st That the Saints, who diligently use the grace of God, are worthy of greater grace; and that as to the grace which the unworthy and the slothful possess, it is not seldom, even in this life, transferred from them to the former. Thus it is said in Rev 3:11, "Hold fast that thou hast, that no man take thy crown." 2d That the Saints in Heaven will rejoice, both on account of their own talents, as well as those of the reprobate. 3d Because God, in Heaven, will bestow all gifts, all endowments and graces, even those which the reprobate have possessed in this world, upon the Blessed. For Beatitude is a state which is perfect by reason of the aggregation of all good, as Boetius says. Understand that these gifts are here spoken of, not as to their number, but as to their kind. Ver. 29. For unto every one that hath, &c. The Arab. is, Unto him that hath shall be given, and shall be added; and from him that hath not shall be taken away that which is with him.
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To every one that hath. S. Chrysostom and S. Augustine explain this to mean, all who rightly use their talents. For he, in truth, possesses a talent who rightly uses it. For the idle person, who does not make use of it, does not appear really to have it.
But he who hath not, that is to say, the gain of the talents and the grace acquired by him; or, he who has not, in the sense that he does not use his talent, as I have said, even that which he seemeth to have, that is, the talent which he has suffered to lie idle, so that he has not so much had it, as seemed to have it, shall be taken away from him. After a like fashion saith the comic poet, "The covetous man lacks that which he hath as much as if he had it not." He hides it in his chest, so that it is the chest which hath it, not himself. The covetous man does not so much possess his gold, as he is possessed and owned by his gold. He is its slave. From this passage Theologians derive the maxim, that "God is never wanting to him who does his best." Nor does He refuse to add even more and more grace to him who heartily co-operates with it, even to the final gift of perseverance and glory. How this is to be understood, see Suarez, Vasquez, Bellarmine, and others in their works on Grace. Ver. 31. But when the Son of Man, &c.... upon the seat of His majesty, as Judge of all, sitting upon a glorious cloud. Here Christ graphically sets forth the manner and idea of the Last Judgment, that all may imprint it on their minds, and so by the constant remembrance of it, stir themselves up to purity of life and zeal for good works. The majesty of Christ will appear. 1st By the previous sounding of the awful trumpet of the Archangel, which will be heard throughout all the world. 2d By the previous lightnings and thunderings, tempest and hail, according to the words in Ps. xcvii. 3. 3d Because Christ shall appear in His glorious body, brighter than the sun, as it is said in Isaiah, "Then shall the moon be ashamed and the sun be confounded, when the Lord of Hosts shall reign," taken in the mystical sense. For there is another and literal interpretation of these words, as I have shown in commenting upon the passage. 4th Because He shall descend from Heaven accompanied by innumerable legions of angels. 5th Because there shall stand before Him in judgment all emperors, pontiffs, kings, prelates, princes, philosophers, orators, and all men and nations whatsoever. 6th. Because He shall judge them not as belonging to others, but as His own Servants. For all men and angels are the Servants of Christ not only as He is God, by the right of creation, but also as He is man, by virtue of the Hypostatic Union with the Word, and by right of merit. For Christ merited this by His lowly obedience even to the death of the Cross, according to what the Apostle says (Phi 2:7-8), "He humbled Himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted Him, and given Him a Name which is above every name; that at the Name of Jesus every knee should bow, of things in Heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." Though men, indeed, are the servants of Christ by the peculiar right of redemption. For Christ hath redeemed them from death and hell, and bought them with the costly price of His own Blood.
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And all the angels with Him. Therefore in the Day of Judgment not one angel shall remain in Heaven, but all shall descend at the same time with Christ. They shall accompany Him to do Him honour, as God, and Lord, and Saviour, that they may surround and minister to Him as He is Man. Moreover, it is probable that the angels shall then assume bodies of condensed air, and in them shall appear in glory. For otherwise this glory and power of Christ, as encompassed by the angels, would not be beheld by the wicked, on whose account chiefly it will then be manifested. Nor would that army of angels increase His outward majesty, which is what Christ is here describing. When, therefore, there shall be that innumerable multitude of angels, their many thousands of thousands will fill the higher regions of the air, far and wide, in every direction, yea, the very sky itself, affording the appearance of an infinite army. It is also exceedingly probable that the devils also will assume bodies, and appear in them, but bodies that are foul, dreadful, and horrible.
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And there shall be gathered together before Him all nations, i.e., all men sprung from Adam, from the first even unto the last, of every family and nation, however fierce and barbarous. Also little ones and infants, although the case and judgment of infants is not here properly treated of, but only that of adults, who by their good or bad works have deserved Heaven or hell Wherefore there will be there very many millions of men, so that the valley of Josaphat could not contain them all. Wherefore God shall at that time turn the Mount of Olives and the other mountains into a plain, that there may be space to hold so many myriads of men. For all the reprobate shall stand upon the earth. But the Saints, especially the more eminent ones, such as the Apostles, shall be raised up into the air, where they shall sit as assessors with Christ. That little children will appear in the Day of Judgment is exceedingly probable, though Durandus denies this (2, disp. 33, quæst. 3). The reasons that make it probable are: 1st Because Christ is the Judge of all men whatsoever, therefore also of infants. 2d Because infants shall rise again as well as adults, and that "in a perfect man," as the Apostle says (Eph 4:13), that is, adult age and stature. They will see therefore and know that all men are rising with them, to stand and be judged at the tribunal of Christ. 3d Because many infants have been made Saints and Martyrs by Baptism or martyrdom. Such were the infants who were slain by Herod. These therefore, as well as adults, shall hear from Christ the words, Come, ye blessed of My Father. 4th Because the infants who have died in original sin among all nations, for so many thousands of years, will be very many. Lessius thinks that their number will be a thousand millions (de Perfect. Divin. cap. 22, num. 143). And these cannot be hid; but rising again, they will appear upon earth. And these too, being separated one from another, shall receive their sentences from Christ. They shall neither be condemned, like the adult reprobate, to the fire of hell; neither shall they be adjudged to Heaven to see God, as the adult elect.
And He shall separate them. He compares the elect to sheep, because of their innocence, modesty, humility, obedience, and patience; the reprobate to goats, because this creature has a fetid smell. It is fierce, immodest, lascivious. It walks in precipitous places. And it is quarrelsome. Such are the wicked. Wherefore under the Old Law goats were wont to be offered as sin-offerings. There was a type of their separation in the case of those who blessed on Mount Gerizim, and those who cursed on Mount Ebal (Deu 27).
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And He shall set the sheep, &c. For the right hand is the symbol of felicity, glory, and victory. The left, of unhappiness and disgrace.
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Then shall the King say to those on the right hand, &c. "Come from darkness to light, from slavery to the liberty of the children of God, from labour to perpetual rest, from death unto life, from the society of wicked men to the company of angels, from contest to triumph, from the billows of temptation to the light of glory, and the Heaven of eternal happiness." In a moving manner does S. Hippolytus, the Martyr, enlarge upon these words (Tract. de Consummat. Sæculi), speaking of the different Orders of the Saints. "Come, ye Prophets, who were banished for My Name's sake. Come, ye Patriarchs, who were obedient unto Me before I came into the world, and who deserved My Kingdom. Come, ye Apostles, partakers of My sufferings, for the sake of the Gospel, when I lived amongst men. Come, ye Martyrs, who confessed Me before tyrants, and endured great torments and sufferings. Come, ye Priests, who offered pure sacrifices unto Me day and night, and immolated day by day My precious Body and Blood. Come, ye Saints, who practised self-denial in mountains, and in dens and caves of the earth, who by continence and prayers did service to My Name. Come, ye Virgins, who chose Me for your Bridegroom, and loved not another besides Me, who by martyrdom, and the diligent practice of religion, were united to Me, your immortal and incorruptible Spouse. Come, ye who love the poor and strangers. Come, ye who kept My love, who am Love. Come, ye friends of peace, for I am peace." Christ judges and rewards the elect before He punishes the reprobate; for it is natural to Christ to reward; it is His strange work to punish.
The King. Christ the judge has on His thigh a name written, "King of kings and Lord of lords" (Rev 19:16).
Blessed of My Father. Those whom My Father, whose special attributes are omnipotence, empire, and predestination, "hath blessed with all spiritual benediction in heavenly things" (Eph 1:3), that is, "whom He loved and predestinated from eternity, justified in time, and now will glorify: to whom He gave grace and perseverance in good works until the end of their lives, and therefore He has now, through Me, given them for their merits the reward of celestial glory." Come therefore, ye Blessed, thrice and again Blessed, whom God loved and predestinated before the world, cleansed and sanctified in the world, and now will magnify after the world, as S. Augustine says in his Soliloquy. Observe: the judgment of Christ will not be performed in a moment of time, as will be the case with the general Resurrection (1 Cor. xv. 52), but will occupy some considerable period. For there will be an examination and opening of the conscience of each person, in which Christ will lay open to every man his own and others' deeds by an inward illumination, and will pronounce His own sentence upon each, according to his deserts. And He will cause all to see that this sentence is just and right; and He will not give any opportunity for taking exception or for prevarication. "It will be," says S. Augustine (de Civit. xx. 14), "an effect of the Divine power, that every one will have recalled to their memory their deeds, both good and bad. And by a glance of the mind they will be perceived with a marvellous swiftness, so that this knowledge will either accuse or excuse their consciousness." All this will occupy time, though but a very short time. After this will Christ pronounce, as it seems, the general award of eternal felicity, with an audible voice, to all the Saints, when He says, " Come, ye blessed of My Father," &c.; and then will pass sentence upon the reprobate, saying, " Depart, ye cursed."
Possess ye (Vulg.); Gr. κληζονομήσατε, inherit (Eng. vers.). "For if ye are sons, then heirs, heirs of God, and joint heirs with Christ" (Rom. viii.). "O of what great glory, of what great blessedness, are those words! He does not say, Receive ye; but, Inherit ye, as though it were your own, your Father's; as though it were your very own, belonging to you from the beginning."
The Kingdom: the highest Heaven, with all its goods, such as the vision and fruition of God, the society of Saints and Angels.
From the constitution of the world; Arab. before the constitution of the world. That is to say, from eternity. It means that the whole universe was created by God for the sake of the Blessed, that they may be eternally blessed in Him. Moreover, this glory of the Saints had been prepared and predestinated-1. From eternity. For God from eternity determined to create the Saints and the world, that He might bless them in it, and cause them to share in all His goods. 2. From the creation of the world. For God created the empyrean and the world for this end, that it might be the seat and kingdom of the Blessed. As S. Chrysostom says (Hom. 1, in Epist. ad Titum), "Herein is manifested our dignity, that not just now merely, but from of old, from the very beginning, have we been loved." And (Hom. 34, in Gen.), "Behold the excellence of the goodness of God; how great is the mercy which He hath extended to our race, that before the foundations of the world were laid, He deigned to prepare for us the fruition of the Kingdom of Heaven." O how sweetly will this voice of Christ fall upon the ears of the elect! What thanks will they render Him! How will they exult! We cannot doubt but that with the utmost reverence they will prostrate themselves before Him, and gladly confess that it is by His Blood and merits they have been brought to such great felicity. This is plain from the Apocalypse (chaps. v. and vii.), where we may hear their doxologies and songs of victory, which in full chorus they sing to God and Christ. Ver. 35. For I was an hungered, &c.... a stranger, and ye collected Me (Vulg.), i e., into your houses or other hospices. Observe here that Christ puts one sort of good works, by which the Saints will merit the eternal glory decreed to them by Christ in the judgment, instead of every kind of good works. He only speaks of works of mercy, both because they are, as it were, natural and everywhere at hand, and have to do with every one. For there are very many everywhere who are wretched. As also because the common people make most account of these works, since they themselves are less capable of giving themselves to fasting, prayers, and other lofty things. Further, no one can excuse himself from the performance of them; and, as S. Augustine says, they are most profitable for obtaining the grace of God. Hear S. Basil (Conc. 4, de Eleemosyn.), "That bread, which thou holdest back, belongs to the hungry; the naked claims that garment which thou art keeping in thy chest. That shoe which is mouldering away at home is his who is shoeless. Thus thou art wronging just as many as thou dost not help with thy goods whilst thou mayest." "Blessed," says David, "is the man that is merciful and lendeth; he guideth his words with discretion" (Psa 112:5); or, as S. Chrysostom reads, "he renders his accounts." As much as to say, "He will render a most excellent account of his life; he will plead successfully his cause before the Supreme Judge." "And indeed," says the same S. Chrysostom, "it must needs be that the soul which is rich in mercy can never be overwhelmed with heavy troubles of the mind." And again, "Uselessly will sins accuse him whom the poor man excuses. And he cannot be excused whom the poor man's hunger accuses. He will witness a terrible day who shall enter into the judgment without the intercession of the poor. He who lends to a poor man makes the Judge Himself his debtor" (S. Peter Chrysolog. Serm. 40). Moreover, we cannot doubt that many will be saved or condemned because of other virtues and sins of greater importance. For there are numbers who can scarcely practise works of mercy, as paupers, children, Religious, who do and practise greater things, as chastity, obedience, evangelical poverty, contemplation, conversion of others, on account of which they shall obtain greater rewards from Christ, according to His words, "Blessed are the poor in spirit, for theirs is the kingdom of Heaven," &c. Wherefore it does not appear that Christ will pronounce these words with an audible voice, as He will the sentence itself of salvation or condemnation; but He will reveal them to the heart of each by a sort of spiritual instinct. From this it is plain that the elect are chosen, and have Heaven awarded to them because of their good works. Therefore good works deserve Heaven and heavenly glory. Therefore this glory is given by Christ to the Saints for an inheritance, as it were, as unto sons, and at the same time as a reward, as to those who merit it and are worthy of it. For God does not give the Kingdom to sons whether they be worthy or unworthy, as is often the case among men. There are six principal corporal works of mercy which Christ here speaks of, viz., to feed the hungry, to give drink to the thirsty, to take in strangers, to clothe the naked, to visit the sick, to comfort and redeem captives, to which may be added a seventh, to bury the dead, which is commanded in Tobit. There are as many spiritual works of mercy, which Christ here would have us understand under the corporal works. They are as much superior to the corporal works as the soul is superior to the body. They are-to correct sinners, to teach the ignorant, to give good advice to the perplexed, to pray to God for the salvation of our neighbours, to comfort the sorrowful, to bear injuries patiently, and to forgive injuries. Concerning these, see Peter Canisius in Opere Catechistico.
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Naked, &c. This is what Christ said (ix. 13), "I will have mercy and not sacrifice." For mercy is a covering, and, as it were, redeems the faults and miseries of the merciful. Hear S. Augustine (Serm. 33, de Divers.), "It is written, as water extinguishes fire, so doth alms extinguish sin. Surely to those whom He is about to crown will He attribute alms alone; as though He said, 'It were difficult that, if I should examine and weigh you, and most carefully scrutinise your deeds, I should not find something to condemn you; but go ye into My Kingdom, for I was hungry, and ye fed Me. Ye go into My Kingdom, not because ye have not sinned, but because ye have redeemed your sins by alms.'" Vers. 37-39. Then shall the righteous say, expressing their wonder at Christ's liberality towards them, not so much with their lips as in their hearts. When saw we. By this word when is expressed at once the profound humility and the exultation of the Saints in that they hear their few and poor works made so much of by Christ, as that He should count them as done to Himself, because they were done to the poor for love of Christ.
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And the King shall answer, &c. … one of the least of these. The word these strictly denotes the Apostles, and Religious and Apostolic men similar to them, who shall sit as assessors with Christ as judge. In this world they were accounted the least and most abject. And to themselves in their humility they seemed to be the very least of all. Inasmuch as they voluntarily embraced poverty of spirit, they gave themselves up altogether to the cross of Christ and to the preaching of the faith. But in the second place, all poor Christians who, having been born again in baptism, have been by grace made children of God, and therefore brethren of Christ, are denoted by the word these. Observe that infidels and the reprobate, though they may have been once brothers of Christ, are not here counted worthy of the name. Still He does not forbid giving them alms. Well says S. Cyprian in his Treatise on Almsgiving, "What more could Christ declare unto us? How could He do more to provoke to works of justice and mercy, than by pronouncing that whatever is done to the poor and needy is done to Himself? That he who is not moved by the consideration of his brother in the Church may be moved at least by considering Christ. And that he who does not think of his fellow-servant in labour and need, may at least think of his Master, who stands in the place of him whom he despises." This was the reason why S. Louis, king of France, was accustomed to distribute food with his own hands to two hundred poor persons on all vigils and festivals, and to wash their feet on Saturdays. He also daily entertained at his own table three poor old men, and afterwards ate what they left. When some persons objected that this was derogatory to the majesty of a king, he made answer, "I revere Christ in the poor, Christ who said, 'What ye do unto the least of Mine, ye do unto Me.'" And he was wont to add, "The poor prepare Heaven for themselves by patience, but the rich by alms and reverence, whereby they love and venerate the poor as the members of Christ." O wise and holy king! Would that kings and princes would follow in his steps!
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Ver. 41. Then shall He say to those on the left, &c. Note the antithesis: Christ says to the elect, "Come to Me and to My glory." But to the reprobate, "Depart from Me, to the devil and hell, because in life ye clave to the devil, and not to Me." The word depart denotes the pain of loss (pœna damni), which is the deprivation of the glory of Heaven for ever. But the word fire denotes the pain of sense; for the fire of hell burns continually, not only the bodies, but the souls of the wicked, and yet does not consume them. This punishment is very dreadful. For to be banished from God, from Christ, from Heaven, from the Saints, from everything that is good, is horrible torment. Wherefore S. Chrysostom (Paræn. 1, ad Theodor. lapsum) thinks that the deprivation of the vision of God is a greater torment to the damned than the fire of hell. Others entertain the opposite opinion. Isaiah says, "The wicked shall not behold the glory of the Lord" (xxvi. 10). Cursed, those whom God will curse as His enemies. Into the fire, therefore there is real fire in hell, and that far fiercer and of a different nature and quality from earthly fire. This is the teaching of S. Ambrose (in cap. 14, S. Luc.), S. Jerome (in Isa. chaps. 65., 66), Damascene (lib. 4, cap. ult.). Moreover, this fire is fed by sulphur, which also God will preserve for ever, that it may continually burn the wicked. This is the fire with which Moses threatened the Jews in Deu 32:22, "A fire is kindled in My fury, and it shall burn unto the lowest hell." Hear what S. Chrysostom says, "They shall be thrust into the river and the sea of fire, a sea which can never be crossed, in which the waves of fire rise mountains high. Fire, I say, but not earthly fire, but far more terrible than any here, whose flames fill the great abyss, so that on every hand the fire seems ready to overwhelm, like some immense wild beast. If we cannot describe in language the most bitter torments of that fire and those flames, what shall we say of them? especially when we consider that a man placed for one moment in earthly fire would die; but there they are burnt and suffer, and never will that which is burnt be consumed" (Hom. 44 in loc.)
Everlasting. Origen, therefore, is in error in thinking that the pains of hell shall cease, and that the wicked shall be delivered out of them on the completion of the Platonic year, that is, after several thousands of years. For the eternity of punishment in hell is here expressed. So Bede, Theophylact, and others passim. This will be the awful punishment, which will drive the damned to despair, fury, madness, to blaspheming God, their parents, comrades, and all creatures, because so long as Heaven shall last, so long will there be a hell. It shall last as long as God Himself and the universe shall endure. So long shall the reprobate endure, "and shall be tormented day and night for ages of ages" (Rev 20:10). Think of this fire when lust, or ambition, or any other temptation entice thee, and say to thyself, "I will not purchase everlasting fire at the price of a little pleasure." S. Hippolytus the Martyr enlarges upon these words of Christ in a very moving manner in his Treatise on the End of the World. He introduces Christ as reproaching the wicked for their abuse of His benefits, "It was I who formed you, and ye clave to another. I created the earth, the sea, and all things for your sakes, and you misused them to My dishonour. Depart from Me, ye workers of iniquity, I know you not. Ye have become the workmen of another master, even the devil. With him possess darkness, and the fire which shall not be quenched, and the worm which sleepeth not, and the gnashing of teeth." After an interval he adds, "I formed your ears that you should hear the Scriptures, and you applied them to songs of devils, to harps, and jokes. I created your eyes that ye might behold the light of My commandments, and follow them; but ye opened them for adultery, and immodesty, and all uncleanness. I ordained your mouth for the praise and glory of God, and to sing psalms and spiritual songs; but ye applied it for the utterance of revilings, perjuries, and blasphemies. I made your hands, that you should lift them up in prayers and supplications; ye have stretched them out in thefts and murders." And thus he proceeds. After He has pronounced this sentence, Christ will drive them from Him by means of the demons into hell. Yea, all the elements, together with the heavens, shall rise against them. For, as it is said in Wisdom (Wis 6:18), "He shall arm the creatures to take vengeance upon His enemies, and the whole world shall fight for Him against the foolish ones. The right aiming thunderbolts shall go forth. The water of the sea shall race against them, and the rivers shall flow together upon them. A spirit of strength shall stand against them, and like a whirlwind shall divide them."
Prepared for the devil and his angels, that is, for their chief prince and his armies, Arab. From hence it is plain that the fire of hell was primarily, and per se, prepared by God for the demons, but as a consequence was prepared for men who imitate the disobedience of the devils. Moreover, this fire was prepared by God from everlasting, after the foreseen sin of Lucifer and the demons. For their God decreed to form it for their punishment. But it was actually made, in time, by God at the commencement of the universe, before the creation of man. The Syr. instead of devil has accuser, which is the meaning of the Gr. διάβολος, for such is Lucifer, who accuses holy men, and even their just works, before God. Hence in the Acts of S. Montanus and his companions, martyrs, the accuser and criminator of the martyrs is called diabolus, because he acted his part before the tribunal of the heathen judges. Vers. 42, 43. For I was an hungered, &c. The word for gives the reason why they are condemned to the fire prepared for the devil, because, that is, they imitated his mercilessness. "For," as Theophylact says, "they who are without compassion are devils." These men are condemned for the omission of the works of mercy, both because every one is bound to the performance of these works when he sees his neighbour in need, as well as because they neglected to expiate their other sins by almsdeeds, according to the saying of Daniel to Nebuchadnezzar, "Redeem thy sins by almsgiving, and thy iniquities by mercy to the poor" (Dan 4:24, Vulg.). Whence S. Augustine asserts that some men cannot be saved without almsgiving. Now, if he who is convicted of not having given alms shall suffer so great a punishment, says S. Gregory, what shall be the penalty of him who has committed murder or adultery, or who has blasphemed God and His saints? Every word is emphatic, and reproaches the reprobate with peculiar ingratitude. I was an hungered, I, who am your God, your Lord, and your Redeemer, and ye gave not unto Me, that which I had given you, to eat, not partridges and capons, which ye ate yourselves, but simply bread. "Each circumstance," says S. Chrysostom, "suffices for their condemnation; as the simple nature of the request and the power to grant it: for bread is asked; then there is the misery of the petitioner, poor and a beggar: the greatness of the reward to be obtained, for a kingdom is promised: the dread of the punishment, for hell is threatened: the dignity of the receiver, for God receives, through the hands of the poor: the right which there is to bestow, for it is the highest form of justice to render unto God His own. Yet from all these things they were held back by covetousness." Ver. 45. Then He shall answer them, saying, &c. Learn from hence how greatly to be esteemed are the mean and poor, especially Saints and Religious, whom Christ here calls His own property, as it were. Wherefore S. Francis sharply rebuked one of his Friars for finding fault with a certain beggar, and saying that, perchance, he was proud in his mind, and ordered him to ask his pardon on his knees. And he gave his reason. "My son," he said, "thou hast not sinned against the beggar so much as against Christ. Forasmuch as Christ is offered to us in the person of the poor, as it were in a glass. As often therefore as the poor and infirm meet thee, think of and humbly venerate the poverty and infirmities which Christ deigned to endure for us." Ver. 46. And these shall go; Gr. shall go away, &c.… punishment, that is, of fire and burning. Whence S. Augustine reads (Tract. 21, in Joan.), into burning. It means, they shall be burnt in hell, but not burnt up, nor consumed, so as to he annihilated, which the lost will desire.
Everlasting, because they have most grievously offended the Eternal God. For mortal sin, because it is an injury against the Infinite God, has in it an infinite wickedness, therefore it deserves an infinite punishment. But, forasmuch as punishment infinite in intensity can neither be given nor yet endured by man, there shall be given to the reprobate a punishment of infinite duration which shall last for ever and ever. The author of the book on the Spirit and the Soul, in the works of S. Augustine, forcibly depicts the dreadfulness of this punishment. He says, there is to these miserable beings death without death, end without end, consumption without being consumed. For death also shall always live, and the end shall always be beginning. Death shall destroy, and not annihilate. Pain shall torment, and not put fear to flight. The flame shall burn, but shall not disperse the darkness. For there shall be darkness in the fire, fear in the darkness, and pain in the burning. Thus shall the reprobate be tormented without hope of pardon or mercy, which is the misery of miseries. For if, after as many thousands of years as they had hairs upon their heads, they might hope for an end of their punishment, they would sustain it with far greater ease; but because they neither have nor will have any hope, they will fall into despair, and will have no strength to support their torments. Hence S. Cyprian (Lib. de Laud. Martyr. cap. 5), "Paradise flourishes by the witness of God; hell embraces, the eternal fire consumes those who deny it. It is a dreadful place whose name is hell, with a great murmuring and groaning of those that wail, and with flames bursting out through the horrible night of thick darkness." From what has been said, we may consider and imagine how bitter and how sad must be the future everlasting separation between the lost and the saved, when the one shall ascend up into Heaven to everlasting, happiness, and the others shall go down into hell to everlasting fire. Never again, to all eternity, shall they behold the Saints not even their friends, their brothers, or their parents. For there is a great gulf fixed between the two, as Abraham said to the rich glutton. Thou, therefore, who art wise, ascend daily into Heaven, and descend into hell, that from thence thou mayest gain incentives to flee from vice and pursue virtue. Truly does S. Chrysostom say (Hom. 2 in Epist. 2 ad Thessal.), "No one who has hell before his eyes will ever fall into hell. No one who despises hell will escape it." We may say with S. Diethelmus, in Ven. Bede's History of the English, "I have seen worse and more dreadful things in hell." By this means we shall bravely sustain and overcome all temptations, persecutions, infirmities, and tribulations through fear of the judgment and of hell. Life eternal. By these words is meant the receiving of all health, all strength, all honour, all glory, all pleasure, all joy, and everything that is good. For these are the things which those enjoy who truly live; for to live in hunger, thirst, disease, ignominy, pain, is not so much to live as to die continually.
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Supra actum est de adventu domini ad iudicium, hic agitur de ipso iudicio: unde dividitur istud capitulum in duas partes. In prima parte loquitur de iudicio per quasdam parabolas; in secunda manifeste et explicite formam iudicii demonstrat, ibi cum autem venerit et cetera. Circa primum duo facit. Primo ponitur quaedam parabola, in qua aliqui excluduntur a regno propter defectum interiorem; in secunda, quod quidam excluduntur propter negligentiam exterioris operationis, ibi sicut enim homo peregre proficiscens et cetera. Prima est de virginibus, quae solent animos hominum exercere: et in hac tria consideranda sunt. Primo ponitur praeparatio aliquorum se disponentium ut regnent cum Christo; secundo ponitur excitatio ad iudicium; tertio adventus iudicii. Secunda ibi media autem nocte etc.; tertia ibi dum autem irent et cetera. Circa primum primo tangit studium praeparantium; secundo eorum somnum, ibi moram autem faciente et cetera. Circa primum duo facit. Primo ponit quod est commune omnibus se praeparantibus; secundo distinctionem in his, qui se praeparant, ibi quinque autem et cetera. Circa primum quatuor considerantur communia quantum ad omnes: numerus; status; officium; et finis intentus. Numerus tangitur quod decem erant: simile est regnum caelorum decem virginibus. Sed quare decem? Triplex ratio est. Una quidem, quia decem est numerus universitatis: in numerando procedimus usque ad decem, et post incipimus ad uno; unde per decem, per unum, et per centum universitas significatur. Vel, secundum Hilarium, omnes obsistunt decem praeceptis observandis, vel obligantur ad ea. Vel decem propter quinque sensus duplicatos. Sunt enim duplicati uno modo, secundum Gregorium, quia quinque sunt in viris, et quinque in mulieribus: et sic decem. Secundum Hieronymum, duplicantur secundum quod ad diversos sensus referuntur: sunt enim quidam sensus exteriores, et quidam interiores. De visu interiori dicitur Io. IV, 12: Deum nemo vidit umquam. De gustu dicitur Ps. XXXIII, 9: gustate et videte quoniam suavis est dominus. De olfactu dicitur Cant. c. I, 3: in odorem unguentorum tuorum currimus. Et sic sunt omnes decem, qui ad iudicium veniunt. Status tangitur cum dicitur virginibus. Sed quare dicuntur virgines? Triplex est ratio. Secundum Chrysostomum intelligitur de his qui integritatem carnis servant. Sed quare magis facit mentionem de virginibus? Dicit quod supra XIX, 12 locutus est de virginibus, ubi dicit quod sunt quidam eunuchi, qui seipsos castraverunt propter regnum caelorum. Qui potest capere capiat. Ideo cum virginitas sit tantum bonum quod non cadit sub praecepto, sed sub consilio, secundum quod habetur I Cor. VII, 25: de virginibus praeceptum non habeo, consilium autem do, si isti damnantur, multo magis et alii. Vel virgines dicuntur qui ab illecebris quinque sensuum abstinent. Secundum Hieronymum et Origenem virgines dicuntur fideles qui non admittunt corruptelam, secundum quod dicit apostolus, II Cor. XI, 2: despondi vos uni viro virginem castam exibere Christo. Sequitur videre studium: quae accipientes lampades suas. Lampades sunt vasa luminis. Unde secundum Hilarium possumus intelligere animas illuminatas lumine fidei, quod in Baptismo receperunt; Is. LVIII, v. 8: tunc erumpet quasi mane lumen tuum. Vel per lampades opera signantur, secundum Augustinum: opera enim vestra debent esse lucerna; supra V, 16: sic luceat lux vestra coram hominibus, ut videant opera vestra bona, et glorificent patrem vestrum qui in caelis est. Ergo accipere lampades est praeparare animam, vel disponere ad bona opera. Quartum quod ponitur est quod exierunt obviam sponso et sponsae. Quis est sponsus, et quae est sponsa? Dupliciter exponitur secundum duplex matrimonium. Unum divinitatis ad carnem, quod celebratum est in utero virginis; ipse enim tamquam sponsus procedens de thalamo suo, Ps. XVIII, 6. Sponsus ipse filius est, sponsa humana natura; unde nihil aliud est exire obviam sponso et sponsae, nisi servire Christo. Item est matrimonium Christi et Ecclesiae; Io. III, 29: qui habet sponsam, sponsus est. Ergo praeparantes lampades intendunt ut placeant sponso, idest Christo, et sponsae, idest matri Ecclesiae. Et sic in istis conveniunt. Ponuntur etiam duo, in quibus discrepant, discrepant, in interiori discretione et exteriori sollicitudine.
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Quantum ad primum dicit quinque autem ex eis erant fatuae, et quinque prudentes; Prov. X, 23: sapientia est viro prudentia. Ille prudens est qui quae facit, non vult pro nullo perdere. Ideo dictum est supra X, 16: estote prudentes sicut serpentes. Vel sic fatui sunt qui divertunt a Deo, vel per malam intentionem et non rectam, vel per falsam doctrinam; Prov. IX, 13: mulier stulta, et clamosa, plenaque illecebris, et nihil omnino sciens, sedet in foribus domus suae. Secundum Origenem, qui habet unam virtutem, habet omnes: unde non potest esse unus sensus ordinatus quin sint alii ordinati. Item sicut etiam dicitur Iacob II, 10, qui delinquit in uno, factus est omnium reus.
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Item discrepant quantum ad exteriorem sollicitudinem, quia quinque fatuae acceptis lampadibus non sumpserunt oleum secum. Omnes istae bene volebant habere lampades accensas, quia ipse qui lumen est, vult sibi servire cum lumine; sed lumen non potest nutriri sine oleo: stultus enim esset qui crederet servare lumen in lampade, et non poneret oleum. Per oleum quatuor significantur. Secundum Hieronymum per oleum significantur bona opera. Et quare? Fides est lumen animarum quo accenduntur lampades. Per bona opera fides nutritur; I ad Tim. I, 18: hoc praeceptum commendo tibi, fili mi Timothee, secundum praecedentes in te prophetias, ut milites in illis bonam militiam, habens fidem et bonam conscientiam, quam quidam repellentes circa fidem naufragaverunt. De isto potest accipi quod dicitur Prov. XXI, v. 20: thesaurus desiderabilis, et oleum in habitaculo iusti, et imprudens homo dissipabit illud. Alio modo per oleum misericordia signatur: et sic dicit Chrysostomus. Unde habetur Lc. c. X, 34, quod Samaritanus infudit vinum et oleum. Per vinum severitas signatur, per oleum opus misericordiae. Vult ergo quod qui intendit continentiam servare, et non fecerit misericordiam, stultus est. Unde dicit Iac. II, v. 13: iudicium sine misericordia ei, qui non fecerit misericordiam. Item per oleum signatur interior laetitia, de quo in Ps. CIII, 15: ut exhilaret faciem in oleo. Et alibi in Ps. XLIV, 8: unxit te Deus oleo laetitiae. Multi sunt qui exterius abstinent et quaerunt intus gaudium, scilicet conscientiae, et ibi habent secum oleum. Alii vero non quaerunt gaudium conscientiae, sed gloriam hominum, et isti non habent oleum. Secundum Origenem per oleum sancta doctrina signatur; Cant. I, 2: oleum effusum nomen tuum. Oleum iustitiae rectam doctrinam signat; Ps. CXVIII, 11: in corde meo abscondi eloquia tua. Unde virgines dicuntur qui continentiam servant, qui faciunt misericordiam, qui gaudium interius quaerunt, qui rectam doctrinam assumunt. Sequitur de somno repentino. Ponitur causa somni, et somnus. Causa somni est mora. Quando enim aliqui expectant aliquem, et maxime de nocte, cito dormiunt.
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Unde per hoc spatium signatur spatium inter adventum Christi in carne, et adventum ad iudicium; unde dicit moram autem faciente sponso, dormitaverunt omnes, et dormierunt. Secundum omnes expositores exponitur de morte. Sed quare dicitur mors somnus? Hoc est propter spem resurrectionis. Sicut enim qui dormit, intendit evigilare, sic qui dormit morte, intendit resurgere; I Thess. IV, 12: nolumus vos ignorare de dormientibus, ut non contristemini, sicut et caeteri, qui spem non habent. Sed quid est dormitio, et dormitatio? Exponit Gregorius: dormitatio est proprie via ad somnum; unde per dormitationem possumus intelligere longiorem vitam, per somnum mortem. Secundum Origenem intelligitur de somno pigritiae; Prov. VI, 9: usquequo, piger, dormies, quando consurges de somno tuo? Unde moram autem faciente sponso, vel ad iudicium, vel ad mortem, dormitaverunt omnes, et dormierunt; vix enim sunt aliqui qui longo tempore vivant quin torpescant. Vel qui totaliter negligunt, dormiunt; qui vero aliquo modo aliqualiter desistunt a primo fervore, dormitant. Tunc sequitur excitatio; secundo effectus; tertio petitio fatuarum virginum; quarto responsio sapientum.
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Dicit ergo media nocte clamor factus est; ecce sponsus venit. De ista dicit Origenes aliter quam alii, et magis secundum litteram. Alii omnes exponunt excitationem istam referendo ad finale iudicium; et secundum hoc iste clamor erit tuba, vel vox Christi; I Thess. IV, 15: quoniam ipse dominus in iussu et in voce Archangeli, et in tuba Dei descendet de caelo; I ad Cor. XV, v. 52: canet tuba (...) et mortui qui in Christo sunt resurgent primi. Et quare media nocte? Dicit Hieronymus quod Hebraeus dicit quod sicut Angelus in media nocte descendit ad interficiendum primogenita Aegypti, sic venturus est dominus in media nocte. Unde solebat esse consuetudo apud eos, quod non dimittebatur populus usque ad mediam noctem. Augustinus dicit quod non est propter rationem temporis, sed solum est propter occultationem; I ad Thess. c. V, 2: dies domini sicut fur de nocte. Sed quid est quod dicit ecce sponsus venit, exite obviam ei? Quia tunc omnes resurgent ei obviam; Io. V, 25: venit hora, in qua omnes qui in monumentis sunt, audient vocem eius; Amos IV, 12: praepara te, Israel, in occursum Dei tui. Origenes refert ad praesentem vitam. Et hoc quando homo detinetur inani gloria, et fit clamor per praedicatorem, vel per internam inspirationem; tunc revertitur ad Christum; Is. XL, 9: exalta in fortitudine vocem tuam qui evangelizas Ierusalem.
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Tunc sequitur effectus: tunc surrexerunt omnes virgines illae, et ornaverunt lampades suas. Ad litteram, facto clamore per tubam, vel per vocem Christi, omnes resurgent. Unde Io. V, 25: omnes enim qui in monumentis sunt, vocem eius audient. Sed quid fecerunt? Ornaverunt lampades suas. Sed quid est hoc? Erit ne tempus? Dicendum, quod ornare lampades nihil aliud est quam dinumerare opera quae fecerunt, ut possint congruam rationem reddere. Unde habebunt sollicitudinem quando audient vocem filii Dei, ut infra: quando vidimus te esurientem, et pavimus; sitientem, et dedimus tibi potum? et cetera. Secundum Origenem est planior littera. Quia si ad praesentem vitam referatur, quando fit clamor per praedicatorem, vel internam inspirationem, tunc surgunt a negligentia, et tunc incipiunt surgere ad corrigendum facta sua.
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Tunc sequitur petitio fatuarum: fatuae autem sapientibus dixerunt: date nobis de oleo vestro, quia lampades nostrae extinguuntur. Istae erant fatuae quoad aliquid et quoad aliquid non, quia aliquid habebant de lumine fidei; unde dicunt: quia lampades nostrae extinguuntur. Si enim nihil haberent fidei, dicerent extinctae sunt, unde cognoscunt quod non possunt ignem sine oleo conservare. Et quid est hoc dictum? Sive intelligatur per oleum opus misericordiae, sive iustitiae, idem est sensus, quia illi resurgentes, qui non habent haec opera in abundantia, petunt suos defectus suppleri per eos qui habuerunt magis abundanter. Sed hoc non poterit fieri, quia unicuique erunt sua necessaria; ad Gal. ult., 5: onus suum unusquisque portabit. Et quia videbant quod non poterat valere lumen fidei sine opere misericordiae, petebant ab aliis qui fecerant opera misericordiae. Augustinus sic exponit. Consuetum est quod quando aliquis praeoccupatur in aliquo, solet recurrere ad illud in quo sperat; istae habebant exterius fiduciam, quia laudem aliorum quaerebant, unde dicunt: date nobis de oleo vestro, idest de laude vestra, idest laudetis nos de opere nostro. Sed istud non valebit eis, secundum quod habetur ad Rom. c. II, 15: testimonium reddente illis conscientia ipsorum; Iob XVI, 20: ecce enim in caelo est testis meus, et conscius meus in excelsis. Unde confidunt in humano favore qui prodesse non potest. Secundum Origenem contingit quod aliqui in rebus vanis expenderunt vitam suam: et cum recognoscunt, recurrunt ad alios, et petunt orationes et beneficia eorum. Et in hoc non sunt fatui si incipiunt reverti ad dominum. Responderunt prudentes dicentes. Hic ponitur responsio sapientum, et in ista responsione duo ponuntur. Et primo ponitur responsio repudiandi; item ponitur quoddam consilium, ibi ite potius ad vendentes. Et quae est ratio? Ne forte non sufficiat nobis et vobis. Unde, quia oleum misericordiae, vel interius gaudium, vel exteriora opera non sufficiunt nobis et vobis, sicut dicitur I Petr. IV, 18: si iustus vix salvabitur, impius et peccator ubi parebunt? Et apostolus Rom. VIII, 18: non sunt condignae passiones huius temporis ad futuram gloriam quae revelabitur in nobis. Et Is. LXIV, 6: omnes iustitiae vestrae tamquam pannus menstruatae.
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Quia ergo non sufficit nobis et vobis, ite potius ad vendentes et emite vobis. Sed numquid erit tempus quod requirant sibi oleum? Ideo intelligendum quod istud magis dicitur per modum improperii quam per modum consilii; quasi dicerent, debuissetis ivisse. Secundum Chrysostomum isti vendentes sunt pauperes, quia mercantur regnum; Lc. XVI, v. 9: facite vobis amicos de mammona iniquitatis; unde dicunt ite, idest ire debuissetis. Secundum Augustinum dicitur enim per modum improperii. Venditores olei sunt adulatores, unde videntes quod istae petunt auxilium, dicunt: ite potius ad vendentes, et emite vobis; quasi dicerent: vos numquam quaesistis nisi oleum, idest laudem humanam, modo eatis ad mundum, et ematis illud testimonium quod semper quaesistis. Secundum Origenem plana est littera, quia vult quod totum in mundo isto contingat. Aliquando accidit quod peccator videt iustum, et petit quid debeat facere. Sed aliqui sunt ita sapientes quod sibi sufficit sapientia sua, sed non sufficit sibi et aliis. Unde tales dicunt illis, qui ab eis petunt consilium: non habemus tantum de doctrina spirituali quod possimus nobis et vobis sufficere; ideo ite ad doctores Ecclesiae, et ad sapientes qui vendent vobis. De ista habetis Is. LV, 1: omnes sitientes venite ad aquas, et qui non habetis argentum, properate, emite, et comedite. Sed quomodo sine argento venditur? Dico quod sapientia venditur sine argento. Et quod est pretium eius? Quod homo libenter studeat, hoc est pretium sapientiae; Prov. II, v. 4: si quaesieris eam quasi pecuniam, et sicut thesauros effoderis illam, tunc intelliges timorem, et scientiam Dei invenies. Dum autem irent emere, venit sponsus. Dicit Augustinus quod quidam referunt istud ad statum praesentis vitae; sed non potest stare cum eo quod dicitur et clausa est ianua. Ideo Origenes etiam hoc exponit de futuro adventu. Et tria facit. Primo ponitur adventus iudicis; secundo receptio bonorum; tertio exclusio malorum. Dicit ergo dum irent emere venit sponsus; idest dum haberent sollicitudinem quomodo excusarent se in iudicio, venit dominus ad iudicium. Sed Origenes dicit quod quidam sunt qui venient ad consilium, vel ad sacerdotes, et cum deliberatione ut convertantur, et tunc in adventu moriuntur. Unde tunc venit sponsus, quando homo moritur. Sed quid est quod hic dicitur, veniente sponso, cum supra dixerit, exierunt obviam sponso et sponsae? Ratio est, quia in iudicio sponsa, idest caro Christi, erit assumpta in glorificationem. Vel si referamus ad Ecclesiam, tunc perfecte ipsa unietur ipsi sponso per adhaesionem. Unde apostolus I Cor. VI, 17: qui adhaeret Deo, unus spiritus est cum illo.
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Et sequitur et quae paratae erant, intraverunt cum eo ad nuptias. Istae nuptiae sunt regnum caelorum, de quo Apoc. c. XVII, 14: quoniam dominus dominorum est, et rex regum, et qui cum illo sunt vocati, et electi, et fideles. Et statim clausa est ianua, quia nulli postea aperietur. Modo autem aperitur; unde Ps. XXIII, 7: attollite portas, principes, vestras. Et Apoc. IV, 1: post haec vidi, et ecce ostium apertum in caelo. Sed tunc claudetur. Consequenter ponitur repulsio malorum: et dicuntur tria. Primo exprimitur negligentia, quia tarde veniunt; unde dicitur novissime autem veniunt. Unde signat eos qui tardam poenitentiam agunt; Sap. V, 3: dicentes intra se, poenitentiam agentes, et prae angustia spiritus gementes. Desiderium tangitur cum dicunt: domine, domine, aperi nobis. Unde in hoc quod dicunt eum dominum dicunt aliquid per quod deberent impetrare.
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Per hoc autem quod geminant, signatur quod ex angustia petant; unde dicitur supra VII, 21: non omnis qui dicit mihi, domine, domine, intrabit in regnum caelorum. Desiderium autem eorum tangitur cum dicitur aperi nobis.
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Sequitur repulsio: at ille respondens ait: amen dico vobis, nescio vos; idest non approbo vos. Novit enim dominus qui sunt eius, II ad Tim. II, 19, sicut artifex nescit opus quod discordat ab arte sua.
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Consequenter concludit: vigilate itaque et orate quia nescitis diem neque horam.
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Supra posuit dominus parabolam de iudicio, in qua reprobatur aliquis propter hoc quod bonum spirituale interius susceptum non conservat, hic vero ponit parabolam, in qua quis bona suscepta non multiplicat: unde dividitur. Quia primo de distributione donorum agit; secundo de usu eorum; tertio de iudicio utentium. Secunda ibi abiit autem qui quinque talenta acceperat etc.; tertia ibi post multum vero temporis et cetera. Circa primum tria facit. Primo ponit necessitatem distribuendi; secundo distributionem; tertio recessum distribuentis. Necessitatem ostendit in hoc quod dicit sicut enim homo peregre proficiscens vocavit servos suos, et tradidit illis bona sua. Ubi debetis notare quod iste homo Christus est. Et possumus dicere quod peregre proficiscebatur tripliciter: quia pergebat in locum, qui quamvis sit sibi proprius per divinitatem, scilicet in caelum, tamen peregrinus erat secundum carnem, quia nulla caro ibi ascenderat. Unde Io. III, 13: nemo ascendit in caelum, nisi qui descendit de caelo, filius hominis qui est in caelo. Item proficiscebatur in caelum, quia in mundo peregrinus existens in caelum proficiscebatur; Ier. XIV, 8: quare futurus es quasi colonus in terra, et quasi viator declinans ad manendum? Item potest intelligi spiritualiter: nunc enim peregrinatur a nobis, quoniam nos peregrinamur ab eo; II ad Cor. V, 6: dum sumus in corpore peregrinamur a domino. Quando autem videbimus eum, tunc non erimus sicut peregrini, sed sicut cives et domestici Dei. Et notandum quod, sicut dicit Origenes, ubi ponitur sicut debet iungi aliquid, nisi ponatur in similitudine, sicut habetur supra XXIV, 27: sicut enim fulgor exit ab oriente, ita erit adventus filii Dei. Sed hic non ponitur in similitudine, et non ponitur postea aliud; propter hoc debet sic legi. Aliquis peregre proficiscens sicut homo, quia Christus et Deus et homo est. Unde secundum quod Deus, non peregrinatur, quia omnia nuda et aperta sunt oculis eius, ad Hebr. IV, 13. Peregre autem proficiscitur sicut homo; Io. I, 14: vidimus eum tamquam unigenitum a patre, idest sicut unigenitum a patre. Et hoc fuit necesse ex quo peregre proficisceretur, quod curam committeret de suis; et hoc facit cum dicit vocavit servos suos et tradidit illis bona sua. Et primo tangitur liberalitas dantis; secundo diversitas donorum; item discretio dandi. Dantis liberalitas in duobus tangitur: eo quod praevenit eos quibus dedit, item eo quod abundanter dedit. Eo quod praevenit, quia qui expectat dare, diminuit de liberalitate sua; non sic autem dominus; in Ps. XX, 4: domine, praevenisti eum in benedictionibus dulcedinis. Unde vocavit servos suos, non illi ipsum; unde Io. c. XV, 16: non vos me elegistis, sed ego elegi vos; Rom. VIII, 29: quos praescivit, hos et praedestinavit. Item tangitur liberalitas, quia de suo: dedit bona sua, non aliena. Aliqui bene sunt liberales de alieno, sed non de suo; iste autem de suo. Unde de isto potest intelligi quod dicitur in Ps. LXVII, 19: ascendisti in altum, cepisti captivitatem, dedisti dona hominibus.
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Consequenter ponitur diversitas donorum: et uni dedit quinque talenta, alii autem duo, alii vero unum. Omnes istos dividit per tres, in fructum trigesimum, sexagesimum, et centesimum; quia omnis multitudo dividitur in summum, et infimum, et medium. Ista talenta sunt diversa dona gratiarum: sicut enim talentum pondus dicitur metalli, sic gratia pondus est quod inclinat ipsam animam; unde amor est pondus animae. Apostolus, I ad Cor. XII, 4: divisiones gratiarum sunt: unde ista dona dividuntur, ita quod non aequaliter dantur omnibus; ad Eph. IV, v. 7: unicuique nostrum data est gratia secundum mensuram donationis Christi. Et hoc est quod dicit: uni dedit quinque talenta, alii autem duo, alii vero unum. Et quae est ratio huius numeri? Possumus dicere quod aliquis ita superabundat, quod habet mensuram dupli; aliquis vero ita quod ultra duplum. Unde qui accipit duo, se habet ad illum qui unum, sicut proportio dupli: qui autem quinque, se habet ultra proportionem dupli. Unde vult dicere quod aliquis accipit quinque, qui accipit secundum mensuram incomparabilem. Possumus etiam dicere quod ista dona sunt eloquia Dei, verba sapientiae: frequenter enim sapientia divitiis comparatur; Is. XXXIII, 6: divitiae salutis sapientia. Quid est quod dicit, quod uni dedit quinque talenta, alii autem duo, alii vero unum? Origenes dicit quod illi dedit quinque talenta, qui omnia quae in Scriptura dicuntur, ad spiritualem intellectum refert; unde dictum est supra: sicut sunt quinque sensus corporales, sic sunt quinque spirituales. Sic dominus apostolis dedit. Lc. XXIV, v. 45 dicitur quod aperuit eis sensum, ut intelligerent Scripturas. Et in Daniele I, 17 dicitur quod dedit Deus pueris intelligentiam in omni Scriptura. Qui autem sunt illi, qui duo accipiunt? Secundum Origenem dualitas numerus est materiae, unde omnis numerus est ex binario et unitate; unde binario attribuitur materia, unitati forma. Unde illi dicuntur duo recipere, qui minus recipiunt, quia nesciunt se in omnibus regere; sed aliquid habent in quo sciunt, quia sunt boni aedificatores, vel huiusmodi. Unde secundum Origenem plus accipit qui recipit unum, quam qui duo. Secundum Gregorium et Hieronymum est e converso, quia per quinque talenta intelliguntur quinque sensus: unde ille recipit quinque talenta, qui gratiam a Deo recipit circa temporalia, circa quae operatio sensuum versatur. Per duo autem talenta intelliguntur sensus et intellectus. Per unum vero assignatur intellectus solum. Unde ille unum recipit, qui gratiam intellectus recipit, non gratiam operandi. Secundum Hilarium, ille recipit quinque qui Christum invenit in quinque libris Moysi; ille autem duo, qui gratiam novi et veteris testamenti veneratur, qui in Christo veneratur naturam divinam et humanam; unum autem recipit Iudaeus, qui in solis legalibus gloriatur. Deinde sequitur ratio: unicuique secundum propriam virtutem. Si hoc referatur ad illud quod talenta sint eloquia, plana est expositio, quia debent dari secundum maiorem capacitatem; Io. XVI, 12: multa habeo vobis dicere, quae non potestis portare modo. Et apostolus I Cor. III, 2: tamquam parvulis in Christo lac potum dedi vobis, non escam. Ideo magis subtilibus magis subtilia dedit. Si autem referamus ad bona gratiarum, sciendum quod quidam dixerunt, quod secundum bona naturalia daret bona gratuita. Unde secundum quod magis habet homo de bonis naturalibus, habet etiam de bonis gratuitis: et hoc verum fuit in Angelis, at in hominibus non. Et quae est ratio? Quia in Angelis una est natura spiritualis; ideo ad quod moventur, totaliter moventur secundum totalitatem virtutis. Ideo quantum valet conatus eorum, tantum capiunt. Sed homo est ex duabus contrariis naturis, quarum una retrahitur ab alia a suo corpore: unde non tantum datur ei nisi quantum homo cum isto bono naturali habet de studio. Item alius error fuit, qui dixit quod initium gratiae fuit a nobis. Et contra hoc obiicit Augustinus per verbum apostoli, II Cor. III, 5, qui dicit quod non sufficientes sumus cogitare aliquid a nobis quasi ex nobis. Sed quod est prius principium, quam cogitatio? Et si cogitatio a nobis non est, ergo nec operatio. Unde qui plus conatur plus habet de gratia; sed quod plus conetur, indiget altiori causa; Thren. V, 21: converte nos ad te, et convertemur. Si autem quaeris quare unus magis habet de gratia quam alter, dico quod huius rei est causa proxima, et causa prima: proxima est maior conatus istius quam illius; causa prima est electio divina; Eccli. XXXIII, 7: quare dies diem superat, et lux lucem, et annus annum, et sol solem? A domini scientia separati sunt. Et quae est ratio huius? Videte quod aliter est de agente universali et particulari. Agens particulare praesupponit sibi aliquid, et secundum hoc diversimode operatur, ut artifex aliam formam dat uni materiae, et aliam alii. Sed si posset facere materiam, diceretur quod talis fecit talem materiam, ut induceret formam secundum voluntatem suam. Sic dominus, cum sit creator omnium, creavit istum, ut sic eum faceret. Unde intelligitur, ut intelligatur capacitas naturae cum conatu. Tunc ponitur recessus dantis cum dicit et profectus est statim. Et potest intelligi quod iste peregre proficiscebatur, quia cum apostolis dixisset: accipite spiritum sanctum, Io. ult., 22, et Petro dixisset, Io. c. XXI, 17: pasces oves meas, statim profectus est. Unde dicebat, Io. XIII, 33: filioli, adhuc modicum vobiscum sum, et statim ascendit. Vel potest dici quod profectus est non recedendo, sed quia relinquit eos sub arbitrio, quia non compellit eos uti donis datis. Abiit autem qui quinque talenta acceperat et cetera. Hic ponitur de usu donorum, et hoc quantum ad tres servos. Et primo quantum ad primum; secundo quoad secundum; tertio quoad tertium.
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Unde dicit abiit autem qui quinque talenta acceperat. Designatur hic profectus virtutis; Ps. LXXXIII, 8: ibunt de virtute in virtutem. Et hoc habetur Gen. XXVI, 13: ibat crescens et proficiens. Virtus enim proficit per exercitium operationis; nisi enim operetur, deficit. Et ideo dicit operatus est. Unde dicitur Prov. XIII, 4: anima operantium impinguabitur.
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Et lucratus est alia quinque. Et quomodo? Dupliciter proficit aliquis: uno modo in seipso, alio modo in alio. In se, si habeat intelligentiam Scripturarum, ita ut proficiat; si caritatem, ut proficiat aliis. Profectus est, ut proficiat in alio, ut quod accepit, communicet; I Petr. IV, 10: unusquisque gratiam quam accepit, in alterutrum administrantes. Unde si quod accipis communicas, totidem lucraris. Unde dicit quod superlucratus est alia quinque; quia vix est quod aliquis conferat ad aliquem id quod non habet. I ad Cor. XI, 23: ego enim accepi a domino quod et tradidi vobis. In eo autem quod habet, in eo proficit. Apostolus: gratia eius in me vacua non fuit. Secundum Hilarium ille lucratur quinque, qui proficit in quinque libris Moysi, ut Christum lucretur. Similiter qui duo acceperat, scilicet qui proficit intellectu et operatione, lucratus est alia duo, idest praemiationem quoad utrumque. Vel duo, quia non solum proficit praedicando viris, sed etiam mulieribus, secundum Gregorium. Secundum Origenem, quod illud quod acceperat secundum rationem naturalium, ad intellectum referat.
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Qui autem unum acceperat abiens fodit in terram et cetera. Quid autem est fodere in terram? Tripliciter exponitur secundum Gregorium. Ille thesaurum abscondit, qui donum acceptum abscondit in peccatis carnis, vel temporalibus: unde qui potest in temporalibus proficere, et convertit se ad terrena, abscondit pecuniam domini sui in terra. De talibus dicitur in Ps. XVI, 11: oculos suos statuerunt declinare in terram. Secundum Origenem habet aliquis donum intellectus, et tamen vult religiose vivere, et sibi solum vivere, cum tamen multis possit proficere; iste abscondit in terra; Tob. XII, 7: opera Dei revelare et confiteri honorificum est. Talis enim pecunia est ad multiplicandum, non abscondendum. Hilarius: qui sunt qui recipiunt unum? Iudaei, qui puram litteram recipiunt. Isti abscondunt pecuniam in terra, idest in carne Christi, qui propter carnem non possunt credere ipsum esse Deum. Unde Apost., I Cor. I, 23: nos autem praedicamus Christum Iesum, Iudaeis quidem scandalum, gentibus autem stultitiam. Post multum vero temporis venit dominus servorum illorum. Hic agitur de iudicio. Et primo ponitur ratio adventus iudicis; secundo de iudicio, ibi et posuit rationem cum eis. Notandum quod de operibus et donis debemus Deo reddere rationem; supra XII, 36: de omni verbo, quod locuti fueritis, oportebit reddere rationem. Et supra XVIII, 23: simile est regnum caelorum homini, qui voluit ponere rationem cum servis suis. Et primo ponitur in speciali et posuit rationem cum eis, quia quilibet tenetur reddere rationem primo in sua morte, secundo in die iudicii, quando oportebit nos adstare ante tribunal Christi.
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Cum ergo dicit post multum vero temporis venit dominus, potest referri ad utrumque. Si enim ad diem iudicii, datur intelligi quod magna est mora inter adventum Christi et diem iudicii; contra illud quod crediderunt quidam tempore apostoli; unde II ad Thess. II, 2: non terreamini quasi instet dies domini. Sed si ad diem mortis, dicit Origenes: consideretis quod vix fuerit aliquis utilis in Ecclesia, qui parum vixerit. Et hoc probat de Petro cui dixit dominus, Io. XXI, v. 18: cum autem senueris, extendes manum tuam, et alius te cinget. Item de Paulo, qui adolescens fuit in sui conversione, et post factus est senex; unde ad Philemonem v. 9: ut Paulus senex et cetera. Unde cum dicitur post multum vero temporis, datur intelligi quod dat dominus longum spatium ad bene agendum: et de hoc intelligitur quod dicitur Prov. c. III, 2: longitudinem dierum, et annos vitae, et pacem apponet tibi.
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Et accedens qui quinque talenta acceperat, obtulit alia quinque et cetera. Hic agitur de tribus servis. Et primo de primo; secundo de secundo; tertio de tertio. In primo duo facit. Primo ponitur ratio reddita; secundo remuneratio debita ibi ait illi dominus eius et cetera. Ex parte istius primo ponit securitatem, fidelitatem, humilitatem et strenuitatem, sive sollicitudinem. Securitatem tangit, quia non expectavit quod dominus vocaret eum, sed ingessit se; unde dicit accedens. Hanc securitatem habebat Paulus per sanguinem Christi; ad Hebr. X, 19: habentes fiduciam in introitu sanctorum in sanguine Christi; II Cor. III, 12: habentes talem spem, multa fiducia utimur. Item notatur fidelitas, quia et obtulit alia quinque. Infidelis quidem esset, qui de bonis domini sui aliquid sibi attribueret: unde iste totum obtulit domino. Si ergo feceris aliquod bonum, si aliquem convertisti, et tibi attribuis, non Deo, non es fidelis; I Paral. XXIX, 14: tua sunt omnia, et quae de manu tua accepimus, dedimus tibi. Item notatur humilitas confessionis doni, quia cognoscebat ab eo recepisse; I Cor. IV, v. 7: quid habes quod non accepisti? Unde iste confitetur donum dicens: domine, quinque talenta tradidisti mihi et cetera. Item tangit strenuitatem sive sollicitudinem: ecce alia quinque superlucratus sum. Unde bene dicebat cum apostolo: gratia Dei in me vacua non fuit. Sequitur remuneratio debita: et in ista facit quatuor. Quia primo ponitur congratulatio; secundo commendatio meritorum; tertio aequalitas iudicii; quarto magnitudo praemii.
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Congratulatio tangitur, cum dicit ait illi dominus eius: euge, serve bone et fidelis et cetera. Unde dicitur Is. LXII, 5: ecce gaudebit sponsus super sponsam, et gaudebit super te dominus tuus. Unde exultanti animo recipit eum, cum dicit euge. Euge vox est exultationis. Sequitur commendatio. Et primo commendat de humilitate, cum dicit serve, quia recognoscebat se esse servum eius; Lc. XVII, 10: cum omnia bene feceritis, dicite: servi inutiles sumus. Item commendat eum de bonitate per hoc quod dicit bone; quia proprie bonum est diffusivum sui; unde bonus multiplicavit bonitatem. Item a fidelitate, quia non sibi retinuit, sed domino obtulit; unde dicitur et fidelis; I Cor. IV, 2: iam quaeritur inter dispensatores, ut fidelis quis inveniatur. Et supra XXIV, 45: quis putas est fidelis servus et prudens? Unde approbat eum dicens fidelis. Non enim qui seipsum commendat, ille probatus est, sed quem Deus commendat, II Cor. X, 18.
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Deinde ponit aequalitatem, ut praestet aequitatem iudicii, dicens: quia super pauca fuisti fidelis supra multa te constituam. Ista pauca sunt omnia quae sunt in vita ista, quia quasi nihil sunt in comparatione ad caelestia. Unde vult dicere: quia fuisti fidelis ratione bonorum, quae sunt praesentis vitae, super multa te constituam, idest dabo tibi spiritualia, quae sunt super omnia bona ista; Lc. c. XVI, 10: qui fidelis est in minimo, et in maiore fidelis est. Sequitur magnitudo praemii: intra in gaudium domini tui. Gaudium enim est praemium; Io. XVI, 22: videbo vos, et gaudebit cor vestrum. Et posset dicere aliquis: nonne visio est praemium, vel aliquod aliud bonum? Dico quod si alia res dicatur praemium, gaudium tamen est finale praemium. Sicut possem dicere, quod est finis gravium locus inferior; item quiescere in illo loco, et illud est magis principale. Sic gaudium nihil aliud est quam quies animi in bono adepto; unde ratione finis dicitur gaudium praemium. Et quare dicit intra in gaudium, non accipe? Dicendum quod duplex est gaudium: de bonis exterioribus et de bonis interioribus; qui gaudet de bonis exterioribus, non intrat in gaudium, sed intrat gaudium in ipsum; qui autem gaudet de spiritualibus intrat in gaudium. Cant. c. I, 5: introduxit me rex in cellaria sua. Vel aliter. Quod est in aliquo, continetur ab illo, et continens maius est. Quando ergo gaudium est de aliquo, quod minus est quam cor tuum, tunc gaudium intrat in cor tuum. Sed Deus maior est corde; ideo qui gaudet de Deo, intrat in gaudium. Item intrat in gaudium domini, idest de domino, quia dominus veritas est. Unde nihil aliud est beatitudo, quam gaudium veritatis. Vel sic: intra in gaudium domini tui, idest de eo gaude quo gaudet, et de quo gaudet dominus tuus, scilicet de fruitione suiipsius. Tunc ergo gaudet homo ut dominus, cum fruitur ut dominus; unde dicit dominus apostolis: statui vos ut edatis et bibatis super mensam meam in regno meo, idest ut sitis beati in quo sum beatus. Accessit autem et qui duo talenta acceperat: supra actum est de iudicio quantum ad primum servum, qui quinque talenta acceperat; hic agitur de iudicio quantum ad secundum servum, qui duo talenta acceperat. Quantum ad litteram nihil differt a primo, nec est aliquid dicendum nisi quod dictum est de primo; et ideo non oportet iterare, quia et iste eamdem commendationem et idem praemium recepit, sicut qui quinque talenta acceperat. In quo datur intelligi, secundum Origenem, quod qui parvum donum a Deo recipit, et bene utitur secundum posse suum, tantum accipit et meretur quantum qui magnum. Hoc enim solum requirit dominus ab omni homine, quod ei serviat in toto corde suo, ut habetur Deut. VI, 5. Sed hoc potest habere dubietatem. Ponatur quod aliquis habeat magnam mensuram bonorum, alter parvam; si operatur iste secundum paucam caritatem quam accepit, tunc merebitur tantum quantum qui plus accepit: quod videtur quod non possit esse, quia sic mereretur tantum vel plus qui minus habet de caritate quam qui plus. Et ideo distinguendum est, quia quaedam sunt bona quae perficiunt, et eliciunt actum voluntatis et inclinant; quaedam autem quae non. Donum quod inclinat voluntatem et elicit actum est caritas. Non potest ergo esse qui plus habet de caritate, quin maiori nixu utatur, et melius. Sed sunt alia dona quibus potest aliquis uti secundum maiorem et minorem caritatem, ut scientia et huiusmodi: in talibus qui maiori conatu utitur, quantum ad praemium magis meretur; unde dicitur Lc. XXI, 3 s., quod paupercula mulier plus misit in gazophilacium quam illi qui plus apposuerunt, quia usa est secundum totum posse suum. Accedens autem et qui unum talentum acceperat, ait. Hic determinatur de iudicio mali servi. Et primo ponitur ratio; secundo condemnatio quam suscepit, ibi respondens autem dominus eius dixit ei. Mirabilem rationem proposuit. Primo enim blasphemiam proposuit; inde negligentiam assumpsit; tertio innocentiam conclusit. Et sic non poterat valere syllogismus. Blasphemiam, cum dicit domine, scio quod homo durus es. Negligentiam, cum dicit abii et abscondi talentum et cetera. Innocentiam, cum dicit ecce habes quod tuum est. Et consideremus quod dicit quod accessit. Dictum est supra de illo qui quinque talenta acceperat quod accessit, idest fiduciam habuit; sed iste non accessit cum fiducia, sed per violentiam. Vel aliter, quia aliqui in his quae male faciunt, videtur eis bene fecisse. Prov. XXVI, v. 16: sapientior sibi piger videtur septem viris loquentibus sententias. Unde visum fuit ei quod bene fecisset. Secundum Origenem, videtur aestimatio de Deo alicui sicut de homine duro, a quo se abstrahit aliquis propter duritiam. Eccli. IX, 18: longe abesto ab homine potestatem habente occidendi. Et ideo sicut qui cognoscit hominem durum, non vult ei servire, sic cogitant aliqui de Deo, quod sit homo durus. Et secundum hoc iste servus habebat tres malas opiniones de Deo. Primo quod Deus non esset misericors; secundo quod ei aliquid accresceret a bonis nostris; tertio quod non omnia essent a Deo; et omnes istae opiniones procedebant ab una radice mala, quia cogitabat quod Deus esset quasi unus homo. Et hoc signatur cum dicit: scio quod homo durus es, idest aestimo te esse hominem; quod non est verum, ut habetur Num. XXIII, v. 19: non est Deus ut homo; Is. LV, 9: sicut exaltantur caeli a terra, sic exaltatae sunt viae meae a viis vestris. Et dicit, durus, quia homo durus non flectitur. Et dicitur de tali Iob XLI, 15: cor eius indurabitur ut malleatoris incus. Sed non sic est dominus, quia miserator et misericors dominus, Ps. CX, v. 4. Duritia solet accidere ex avaritia; Prov. c. XXIX, 4: rex iustus erigit terram, vir avarus destruet eam; ideo ita aestimat quod sit durus, et ita avarus; et ideo attribuit ei quae sunt avari: metis ubi non seminasti, et congregas ubi non sparsisti, idest ita durus es quod aliena rapere non cessas; quod tamen falsum est; Iob XXXV, 7: porro si iuste egeris, quid donabis ei, aut quid de manu tua accipiet? Et in Ps. XV, 2: bonorum meorum non eges. Unde in hoc imponebat ei quod indigeret bonis nostris. Tertium erat quod esset aliquod bonum, quod non esset a Deo; ut sunt aliqui qui ea quae habent de patrimonio, vel de studio, non dicuntur habere a Deo: et hoc est quod dicit ubi non seminasti; contra illud Iac. I, v. 17: omne datum optimum, et omne donum perfectum desursum est, descendens a patre luminum. Item aliqui aestimantes ipsum esse durum, extrahunt se a servitio suo. Unde aliqui, qui possunt multum proficere, dicunt: si audirem confessiones, et facerem praedicationes, fortassis male accideret mihi: tales Deum durum reputant. Item aliqui dicunt: si intrarem religionem, fortassis peccarem, et essem deterius; isti reputant Deum durum, qui credunt si adhaeserint Deo quod deficiat eis. Tales sunt similes his qui desperant de Dei misericordia. Ista allegabat iste servus. Et tamen ista vera sunt, et habent fulcimentum ab auctoritate. Est enim durus cum peccatoribus, et benignus recurrentibus ad eum; Sap. XI, 11: hos quidem tamquam pater monens probasti, illos autem tamquam rex durus interrogans condemnasti; Thren. III, 25: bonus est dominus animae quaerenti eum; II Paral. XXX, 18: dominus bonus propitiabitur cunctis, qui requirunt in toto corde dominum Deum patrum suorum. Ergo durus est cum peccatoribus, et misericors bonis. Et non est dubium quod timeri debet ne contemnatur; unde ad Hebr. X, 31: horrendum est incidere in manus Dei viventis. Sed inquantum est misericors, debemus sperare quod si se dat aliquis servitio suo, quod non cadet; et si ceciderit, resurget.
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Item quod dicit metis ubi non seminasti, licet falsum sit, tamen quoad aliquem sensum verum potest esse; quia non requirit propter se, sed propter nostram utilitatem; quia ipse metit gloriam suam quam non seminavit. Item congregas ubi non sparsisti. Qui enim metit, accipit in multitudine; ille autem qui congregat, ex multis recipit; sic vult dominus quod sua gloria ex diversis hominibus crescat. Unde apostolus, II ad Cor. I, 14: gloria vestra sumus, sicut vos nostra, in die domini nostri Iesu Christi. Similiter quod dicit metis ubi non seminasti, quoad aliquid veritatem habet, quia homo seminat, et Deus colligit; Io. IV, 37: alius est qui seminat, alius qui metit. Ego misi vos metere ubi non laborastis. Homo enim seminat opera sua, et Deus metit ad gloriam suam; ad Gal. ult., 8: quae seminaverit homo, haec et metet. Et dominus dicit, Io. XIV, 3: veniam et accipiam vos ad meipsum. Si enim facis eleemosynam, tu seminas, et dominus metit, quia sibi fortasse reputat. Unde ipse dicit, infra in hoc cap.: quod uni ex minimis meis fecistis, mihi fecistis. Item sicut supra dictum est: semen est verbum Dei, unde aliquando colligit Deus fructus boni operis, ubi non est seminata praedicatio; Rom. II, 14: homines qui legem non habent, ipsi sibi sunt lex. Tertio modo quod quaedam mala fiunt ab homine, sicut mala carnis, ex quibus malum colligi debet. De quo ad Gal. ult., 8: qui seminat in carne, de carne metet corruptionem. Attamen Deus facit venire ad bonum aliquid, ut bonum iustitiae, humilitatis vel huiusmodi. Unde iste servus primo blasphemus fuit. Deinde tangitur negligentia sua timens abii; Ps. XIII, 5: trepidaverunt timore, ubi non erat timor. Verum est quod timendus est Deus, ut evitetur peccatum, secundum quod habetur Iob XXXI, 23: semper enim quasi tumentes super me fluctus timui Deum. Unde quod non peccet homo, hoc debet facere ex amore, non timore.
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Ideo sequitur: abscondi talentum tuum in terra, quia ex timore, quia timor servilis multa mala facit. Tunc concludit ecce habes quod tuum est. Unde conservavit scientiam, et non multiplicavit. Et hoc non sufficit, quia oportet multiplicare; I ad Cor. IX, 16: si non evangelizavero, non est mihi gloria. Respondens autem dominus eius dixit ei. Hic ponitur condemnatio servi. Et sicut in aliis servis primo commendavit eos, deinde posuit aequitatem iudicii, et postea praemium; sic in isto, primo vituperat eum; secundo ponit aequitatem iudicii; tertio poenam. Secunda ibi sciebas quia meto ubi non semino etc.; tertia ibi tollite itaque ab eo talentum. Dicit ergo serve male et piger. Servum vocat, quia propter timorem dimisit, et servorum est timere serviliter. Et ideo ad Rom. VIII, 15: non accepistis spiritum servitutis iterum in timore. Item eum malum vocat, quia malum dixerat de domino suo; supra XII, 35: malus homo de malo thesauro cordis sui profert mala. Item vocat eum pigrum, quia operari noluit; Prov. XX, 4: propter frigus piger arare noluit, propter frigus scilicet timoris. Sciebas quia meto ubi non semino et cetera. Nunc arguit eum de culpa. Et primo proponit quod sciebat; secundo quid facere oportebat; tertio quid inde sequeretur.
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Dicit ergo sciebas quod meto ubi non semino, et tamen non operabaris; quamvis habeatur Lc. XII, 47: servus sciens voluntatem domini sui, et non faciens plagis vapulabit multis. Item dixerat quod erat durus, et quod colligebat ubi non seminabat. Dominus bene confitetur quod ipse metit ubi non seminat; sed non confitetur quod sit durus, quia quod requirit ab homine, hoc non facit propter duritiam, sed propter misericordiam, ut bonum suum multiplicetur. Oportuit ergo te pecuniam meam committere nummulariis. Et sequitur: sicut tu dicis quod meto ubi non seminavi, et colligo ubi non sparsi. Sed quia haec facio, multo magis volo quod pecunia mea multiplicetur. Et loquitur secundum similitudinem illorum, qui pecuniam tradunt ad multiplicationem. Pecunia ista sunt verba Dei: unde in Graeco habetur argireon: per argentum enim, quod sonorum est, signatur verbum Dei; Ps. XI, 7: eloquia domini eloquia casta, argentum igne examinatum. Nummularii possunt dici dupliciter, propter duplex officium, quia officium habent ut probent pecuniam utrum sit bona, item ut exhibita pecunia lucrentur. Secundum primum nummularii sunt auditores qui debent probare quod audiunt; Iob XII, 11: nonne auris verba diiudicat? Item illi qui multiplicant, ut apostoli, qui aliis dederunt donum spiritus sancti, constituendo episcopos et cetera. Ad Tit. c. I, 5: huius gratia dimisi te Cretae, ut constituas per civitates presbyteros et cetera.
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Et ego veniens recepissem utique quod meum est. Unde istud bonum sequeretur. Et quod est illud bonum? Triplex. Cum dominus dat tibi intellectum, et tu studes ad operandum, multiplicas; Iac. I, 22: estote factores verbi et non auditores tantum. Item quando dat dominus virtutem, et studes ad bene utendum; I Petr. II, 2: quasi modo geniti infantes, rationabiles sine dolo lac concupiscite, ut in eo crescatis in salutem. Item ut quod in te habes, aliis studeas impartiri. Consequenter ponit poenam, et circa hoc duo facit. Primo ponit poenam damni; secundo sensus. Circa primum primo ponit poenam damni; secundo generalem sententiam, ibi omni enim habenti dabitur, et abundabit.
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Dicit ergo tollite itaque ab eo talentum, et date ei qui habet decem talenta. Sicut dicit Gregorius, ille qui quinque talenta acceperat, est ille qui scientiam habet de terrenis, quae subiacent quinque sensibus; qui autem unum, est qui habet intellectum sine opere. Accidit ergo quod qui habet intellectum, exercitat se in illo; Ps. CXVIII, 104: a mandatis tuis intellexi, propterea odivi omnem viam iniquitatis. Aliquando e converso accidit quod aliquis habet donum intellectus, et occupat se in terrenis, et totum amittit; Apoc. III, 11: tene quod habes ne alius accipiat coronam tuam. Vel potest dici quod ille qui quinque talenta recipit, magis accepit: et secundum quod magis laboravit, magis accepit. Unde unus accepit talentum alterius, quia sanctus homo non solum gaudebit de suis bonis, sed de omnibus quae facta sunt per quoscumque, et ita accipiet coronam istius, et sic talentum eius.
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Consequenter ponitur generalis sententia omni enim habenti dabitur, et abundabit. Istud potest exponi quadrupliciter. Primo sic, secundum Gregorium: ab eo qui non habet, non posset aliquid auferri; sed contingit quod aliquis habet dona gratuita, et non habet caritatem; unde omnia auferentur ab eo, quia non habet ad sui utilitatem; I ad Cor. XIII, 1: si linguis hominum loquar et Angelorum, caritatem autem non habeam, factus sum velut aes sonans, aut cymbalum tinniens. Unde si habeat homo caritatem, dantur ei multa bona, quia accipiet bonum alterius, quia gaudebit de bono alterius sicut de suo. Chrysostomus exponit de doctrina: qui habet gratiam docendi, et non exercitat se, amittit illam. Alter, qui non habet, et exercitat se, acquirit eam, ita ut sit doctor. Hieronymus exponit sic: aliquis habet ingenium, et dat se otio, efficitur rudis et hebes; aliquis autem non habet ingenium, et exercitat se, et acquirit ingenium. Et ita habenti studium datur scientia et ingenium; et non habenti, etiam illud quod habet, scilicet ingenium, auferetur ab eo. Item, secundum Hieronymum, exponitur de fide, quia habenti fidem dabitur gratia; ad Ephesios II, 8: gratia estis salvati per fidem. Unde qui non haberet fidem, etsi haberet alia, sine fide nihil valerent. Hilarius autem exponit de populo Iudaeorum et gentilium, quia Iudaei videbantur habere legem Dei, et noluerunt obedire, unde facti sunt alieni; populus autem gentilium recepit quod non habebat, et intravit in benedictionem olivae. Consequenter agit de poena sensus. Duo autem sunt sensus, visus scilicet et tactus. Ideo ponit primo poenam visus; secundo tactus. Cum dicit et inutilem servum mittite in tenebras exteriores. Et notate quod non punitur propter malum quod fecerit, sed propter bonum quod omisit; unde supra VII, 19: omnis arbor quae non facit fructum bonum, excidetur. Et alibi, Io. XV, 2: omnem palmitem in me non ferentem fructum tollet eum. Et dicitur servus inutilis, quia bonum quod habet, non expendit in utilitatem aliorum: ut si intellectum habuit et non expendit in usum bonum, alios docendo; si pecuniam, et non exercuit opus misericordiae. Mittite in tenebras exteriores. Origenes dicit quod quidam ante eum dixerunt quod damnati a toto mundo eiicientur. Unde dicunt Infernum esse extra totum mundum. Et innitebantur illi quod dixit Iob XVIII, v. 18: de orbe transfert eos Deus. Ipse autem sic exponit: in tenebras, quia ignorant; Ps. LXXXI, 5: nescierunt, neque intellexerunt, in tenebris ambulant.
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Et sequitur poena tactus illic erit fletus et stridor dentium. Hoc est expositum supra c. XXIV.
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Supra dominus praemisit diversas parabolas pertinentes ad iudicium; hic autem manifeste de suo iudicio agit: et tria facit. Primo agit de adventu iudicis; secundo de congregatione iudicandorum; tertio de iudicio. Secunda ibi et congregabuntur ante eum omnes gentes; tertia ibi et dicet rex et cetera. Circa primum quatuor sunt consideranda. Primo tangitur conditio iudicis venientis; secundo dignitas; tertio ministri; quarto iudiciaria auctoritas. In hoc quod dicitur cum venerit filius hominis, non est dubium quin idem sit filius Dei. Sed quare potius nominat filium hominis quam filium Dei? Una ratio est, quia inquantum filius hominis iudicabit; Io. V, 27: potestatem dedit ei iudicium facere, quia filius hominis est. Et hoc propter tria. Primo ut ab omnibus videatur: in forma enim divinitatis non poterit videri nisi a bonis, unde si ab omnibus videri debeat, debet videri in forma hominis. Apoc. I, 7: videbit eum omnis oculus. Item propter meritum Christi: hoc enim ipse meruit per suam passionem; ad Philipp. II, 8: humiliavit semetipsum factus obediens usque ad mortem, mortem autem crucis; propter quod et Deus exaltavit illum. Item ut appareat iudicaturus in forma in qua iudicatus fuit; Iob XVI, 22: utinam sic iudicaretur vir cum Deo, quomodo iudicatur filius hominis cum collega suo. Item ex Dei clementia, ut homines ab homine iudicentur; ad Hebr. IV, 15: non habemus pontificem qui non possit compati infirmitatibus nostris. Iste ergo erit filius hominis. Et cuius erit dignitas? Veniet in maiestate sua; Lc. XXI, 27: videbunt filium hominis venientem in nube cum potestate magna et maiestate. Sed quid per maiestatem potest intelligi? Dicendum quod divinitas, quia licet appareat in forma hominis, tamen apparebit cum divinitate. Unde apostolus, I Thess. c. IV, 15: dominus in iussu et in voce Archangeli, et in tuba Dei descendet de caelo. Et de hoc dicitur etiam Act. IX. Vel in maiestate, idest in gloria, quia suum corpus erit gloriosum; et veniet cum societate gloriosa; unde supra XVI, 27: filius hominis venturus est cum gloria. Et ideo subdit et omnes Angeli cum eo. Hic agit de ministris. Et potest intelligi de caelestibus spiritibus; Ps. CIII, 4: qui facit Angelos suos spiritus. Et quare veniet cum istis? Quia custodes sunt hominum; Ps. XC, 11: Angelis suis Deus mandavit de te. Ideo aderunt tamquam testes, quia boni custodiam suam receperunt, mali autem non, sed repulerunt; Is. l, 7: curavimus Babylonem, et non est sanata. Vel omnes Angeli, idest praedicatores, vel doctores veritatis; Mal. II, 7: labia sacerdotis custodiunt scientiam, et legem requirunt ex ore eius. Istis competit iudiciaria potestas, ut dicit Augustinus. Is. III, 14: dominus ad iudicium veniet et omnes sancti eius cum eo; Prov. ult., 23: nobilis in portis vir eius, quando sederit cum senatoribus terrae. Tunc sequitur iudiciaria potestas: tunc sedebit super sedem maiestatis suae. Non debemus intelligere secundum sedem corporalem; sed sedes eius homines sancti sunt et Angeli. In eis sedebit, quia per eos iudicium exercebit. De hominibus dicitur supra c. XIX, 28 quod sedebunt super sedes duodecim et cetera. De Angelis dicitur Col. I, 16: sive throni, sive dominationes etc. et in Ps. LXXIX, v. 3: sedes super Cherubim; et Ps. IX, 5: sedisti super thronum, qui iudicas iustitiam. Consequenter ponitur congregatio; secundo divisio. Dicit ergo et congregabuntur omnes gentes. Per gentes non solum gentes signantur, sed omnes homines qui nati sunt ab Adam usque ad finem mundi; II ad Cor. V, 10: omnes nos manifestari oportet ante tribunal Christi, ut referat unusquisque quod gessit in corpore, sive bonum, sive malum. Inter istos etiam parvuli nati, quia, etsi nihil habeant proprio merito, habent tamen aliquid, scilicet vel culpam ex peccato primi hominis, vel gratiam ex sacramento Christi. Unde notandum quod non omnes isti congregabuntur ad idem; sed erit quadruplex genus eorum qui comparebunt in iudicio. Quidam enim comparebunt ut iudicentur per discussionem meritorum; sed istorum quidam damnabuntur, quidam salvabuntur. Quidam vero ut sine discussione sententiam recipiant. Iudicari enim dupliciter dicitur: scilicet vel sententiam recipere, quia omnes vel praemiabuntur vel punientur, vel dicitur iudicari, per discussionem meritorum reddere rationem. Et haec discussio non erit necessaria omnibus, quia peccata et merita illorum praecipue discutientur, qui fuerunt coniuncti cum Christo per fidem: illi enim qui totaliter alieni sunt a Christo, non indigent discussione, secundum quod dicitur Io. III, 18: qui non credit, iam iudicatus est. Gregorius ponit exemplum: qui inimicum suum accipit in bello, non expectat iudicium, sed iam iudicatus est, sic et cetera. Item aliqui sunt qui nihil habent commune cum mundo, quia omnia dimiserunt propter Christum, et isti apparebunt ut iudices; unde supra XIX, 28: vos qui secuti estis me, sedebitis super sedes duodecim tribus Israel. Qui sunt ergo qui iudicabuntur? Fideles qui implicati sunt saecularibus, quorum quidam sunt eis bene utentes, ut habetur I ad Tim. VI, 18: divitibus praecipe bene agere, divites fieri in bonis operibus, facile tribuere, communicare et cetera. Qui autem detinentur, et eis involvuntur, damnabuntur. Sed quae est necessitas? Nonne omnes in morte recipiunt quod meruerunt? Ad quid ergo iudicabuntur? Notandum quod praemium quod iusto Dei iudicio datur hominibus, est duplex: primum est stola animae, et secundum stola corporis. Quantum ad stolam animae, in morte recipitur, sed tunc gloriam corporis simul recipient. Unde quantum ad animam omnes simul recipiunt corpora, sed quantum ad poenam, omnes simul damnabuntur; unde Is. XXIV, 22: congregabuntur congregatione unius fascis, quia unum sunt in peccato. Istam congregationem possumus intelligere congregationem localem, quia omnes congregabuntur in uno loco; Ioel III, 2: congregabo omnes gentes, et deducam eas in vallem Iosaphat; quia qui salvantur, per passionem Christi salvantur, et qui damnantur, per contemptum passionis eius damnantur; ideo ubi facta fuit passio Christi, ibi iudicium. Et intelligendum est quod boni in aere occurrent ei obviam, aliqui vero in terra manebunt. Secundum Origenem ista congregatio non erit localis, sed dispersi erunt, et in locis singulis congregabuntur; et hoc vult illud quod est dictum supra XXIV, 27, quod sicut fulgur exit ab oriente, et paret usque in occidentem, ita erit et adventus filii hominis, quia ubicumque erunt, erunt ibi praesentes. Unde vult quod erit congregatio spiritualis, quia modo quidam disperguntur ab eo, quidam se tenent cum eo; sed tunc omnes congregabuntur; Is. XL, 5: videbit omnis caro salutare Dei nostri. Tunc agit de separatione et separabit eos ab invicem, sicut pastor segregat oves ab hoedis. Et primo ponitur secundum nomen; secundo secundum situm, ibi et statuet oves quidem a dextris et cetera.
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Dicit ergo et separabit eos ab invicem. Notate quod quamdiu mundus durat, mali sunt bonis permixti. Vix autem est aliqua societas, quin aliqui sint mali; Cant. II, 2: sicut lilium inter spinas, sic amica mea inter filias. Sed in illo iudicio mali erunt ad unam partem, boni ad aliam; Eccli. XXXV: iudicabit inter oves et hoedos. Sed quare bonos vocat oves? Hoc est propter quatuor. Invenimus enim in ovibus innocentiam, II regum XXIV, 17: isti qui oves sunt, quid fecerunt? Item patientiam; Is. LIII, 7: tamquam ovis ad occisionem ducetur, et quasi agnus coram tondente se obmutescet, et non aperiet os suum. Item Ps. XLIII, 22: aestimati sumus sicut oves occisionis. Item obedientiam, quia ad vocem pastoris congregantur; Io. X, 27: oves meae vocem meam audiunt. Item affluentiam fructuum: sicut ex ove plures fructus percipimus, sic multi sunt fructus bonorum; Ez. c. XXXIV, 3: lac comedebatis, et lanis cooperiebamini. Item per hoedos intelligit peccatores, quia est animal per praecipitia vadens, item ad coitum fervidum et contrarias habet proprietates, item pro peccato offerebatur.
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Consequenter ponitur divisio quoad situm et statuet oves quidem a dextris, hoedos autem a sinistris. Quid intelligitur per dexteram, et quid per sinistram? Potest dici quod ad litteram ita fiet, quod boni ad partem unam, et mali ad aliam constituentur. Vel quia dextera pars nobilior est, ideo qui sunt boni, situm habebunt nobiliorem, quia occurrent Christo in aere. Origenes retorquet istud ad finalem remunerationem; quia qui intentionem suam direxerunt ad Deum, erunt a dextris, idest in remuneratione aeterna; Eccle. X, 2: cor sapientis in dextera eius, et cor stulti in sinistra illius. Item Prov. IV, 27: vias quae a dextris sunt novit dominus; perversae vero sunt, quae sunt a sinistris.
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Tunc dicit rex his qui a dextris eius erunt et cetera. Hic agitur de iudicio. Et primo promulgatur sententia quoad bonos; secundo quoad malos; tertio ponit complementum. Circa primum tria facit. Primo ponitur sententia; secundo admiratio salvandorum; tertio satisfactio. Secunda ibi tunc respondebunt ei iusti; tertia ibi respondens rex dicet illis. Circa primum duo facit. Primo invitat ad praemium; secundo comparat ad meritum. Dicit ergo tunc dicet rex. Et vocat eum regem, quia regis est iudicare; Prov. XX, 8: rex qui sedet in solio dissipat omne malum intuitu suo. Sed est quaestio: numquid fiet per vocalem sententiam? Quidam dicunt quod verbotenus et quod multum tempus tenebit iudicium; et hoc dixit Lactantius, quod durabit mille annis; sed hoc non est verum. Sed hoc ad interiorem locutionem referri debet; et inducit in cognitionem hominum, quia boni digni gloria, mali poena. Unde quod isti dicent non erit vocale, sed secundum interiorem instinctum; et hoc dicit Augustinus, quod divina virtute erit, quod unicuique occurret quod fecit. Et hoc patet per apostolum Rom. c. II, 15: testimonium reddente illis conscientia eorum, et inter se invicem cogitationibus accusantibus, aut etiam defendentibus, in die cum iudicabit dominus occulta hominum et cetera. Ideo ad interiorem locutionem debet referri. Et videtur tria tangere, quia ponitur invitatio, causa sententiae, et ipsum praemium. Invitatio venite, benedicti patris mei. Sed quare dicit benedicti patris mei? Quia non erit nobis secundum nostrum meritum, sed secundum quod confirmamur merito Christi; unde Apoc. III, 21: qui vicerit, dabo ei sedere mecum in throno meo, sicut et ego vici, et sedi cum patre meo in throno eius; Lc. XXII, 29: ecce ego dispono vobis sicut disposuit mihi pater meus regnum. Ego inquantum homo, inquantum fruor verbo. Item quantum ad corpus; ad Phil. III, 21: reformabit corpus humilitatis nostrae configuratum corpori claritatis suae. Venite, idest conformamini; I Io. III, 2: cum apparuerit, similes ei erimus. Sed numquid boni modo non sunt coniuncti Deo? Dico quod sic per caritatem non plenam, item per fidem aenigmaticam; sed tunc congregabuntur in caritate plena, in fide non aenigmatica; quia nunc corpus quod corrumpitur, aggravat animam, et terrena inhabitatio deprimit sensum multa cogitantem, Sap. IX, 15. Causa huius praemii est duplex: causa damnationis est ex homine, causa salutis ex Deo; Osee XIII, 9: ex te perditio tua, Israel, ex me tantummodo auxilium tuum. Unde causam salutis invenimus temporalem et aeternam; temporalis est appositio gloriae, et hoc tangitur, venite, benedicti patris mei. Dicere suum est facere; unde Ps. XXXII, 9: ipse dixit, et facta sunt. Unde eius benedicere, est gratiam infundere, unde dicit patris, quia non est ex nobis, sed ex Deo; Iac. c. I, 17: omne datum optimum, et omne donum perfectum desursum est, descendens a patre luminum. Item alia causa est Dei praedestinatio; et hoc notatur cum dicit paratum vobis regnum. Unde apostolus ad Rom. VIII, 30: quos praedestinavit, hos et vocavit; Is. LXIV, v. 4: oculus non vidit, nec auris audivit, quae praeparavit Deus diligentibus se. Et dicit a constitutione mundi. Sed quomodo est hoc? Nonne ipse elegit eos ab aeterno? Ipse elegit nos ante mundi constitutionem, ad Eph. I, 4. Et dicendum quod elegit ab aeterno, sed a constitutione mundi manifestavit. Sed quid est praemium illud, quod tangit possidete paratum vobis regnum? Et quod est istud regnum? Istud regnum est regnum caelorum; Ps. CXLIV, 13: regnum tuum, domine, regnum omnium saeculorum. Qui possidet Deum, possidet regnum; Apoc. V, 10: et fecisti nos Deo nostro regnum et sacerdotes. Sed diceret aliquis: nolo regnare, sufficit mihi quod non damner. Hoc non potest esse. Vel eris rex et habebis regnum, vel eris damnatus. Et dicit possidete, idest intrate in possessionem. Intrare autem in possessionem proprie convenit ei, qui ius habuit. Istud autem ius habuimus ex ordinatione divina; item ex acquisitione Christi, qui nobis hoc acquisivit; item ex gratia sua; Eph. I, 14: qui est pignus haereditatis nostrae. Item dicitur possessio, quae pacifice habetur; unde plenarium dominium signatur. Modo habemus Deum, sed non quiete, quia inquietatur homo multis modis; sed tunc quieta erit possessio; I Petr. III, 9: in hoc vocati estis, ut benedictionem haereditate possideatis; supra XVIII, v. 29: et vitam aeternam possidebit. Esurivi enim, et dedistis mihi manducare et cetera. Supra posita est sententia de praemio, hic posita est de merito. Ex quo considerare debemus quod duplex est causa beatitudinis: una ex parte Dei, idest benedictio Dei; alia ex parte nostra, idest meritum quod est de libero arbitrio: non enim debent homines esse desides, sed cooperari gratiae Dei, ut dicitur I ad Cor. XV, 10: gratia Dei sum id quod sum, et gratia Dei in me vacua non fuit. Sed cum sint multa bona merita, solum fit mentio de operibus misericordiae. Et ex hoc aliqui acceperunt occasionem errandi, dicentes quod solum per opera misericordiae salvantur, vel damnantur per omissionem eorum; ita quod si commiserit aliquis multa peccata, et exerceat se in operibus misericordiae, salvabitur, iuxta illud Dan. IV, 24: peccata tua eleemosynis redime, et iniquitates tuas misericordiis pauperum; contra illud quod habetur ad Rom. I, v. 32: qui talia agunt, scilicet peccata, digni sunt morte. Et ad Gal. V, 21 post enumerationem peccatorum carnalium dicit: qui talia agunt, regnum Dei non possidebunt. Ideo istud non est tenendum. Sed posset esse quod aliquis abstinet, et poenitet, et sic per eleemosynam potest liberari: eleemosynam enim debet homo incipere a se; Eccli. XXX, 24: miserere animae tuae placens Deo. Et quare magis fit mentio de istis operibus quam de aliis? Dicendum, secundum Gregorium, quod proponit ista tamquam minora: si enim ista quae dictat natura, non faciunt, nec alia multo magis. Et hoc consonat verbis Evangelii, quia isti dicunt quando vidimus te esurientem, et pavimus? etc., quasi dicant: istud est modicum. Et cum magis parum reputant, dominus magis exaltat dicens quod fecistis uni ex his fratribus meis minimis, mihi fecistis. Augustinus dicit quod omnes peccant in mundo, non tamen omnes damnantur; sed qui non poenitent, nec satisfaciunt. Sed qui poenitet et promittit satisfactionem per opera misericordiae, salvatur. Origenes dicit quod sub operibus misericordiae omnia bona sunt dicta vel praetermissa propter praetermissionem huiusmodi operum. Et significatur quia eleemosyna non solum proximo fit, sed et sibi ipsi: si enim pascit esurientem, multo magis pascere debet se esurientem, et sic de aliis operibus. Item non solum sunt eleemosynae corporales, sed etiam spirituales; ideo quidquid facit homo vel ad suam utilitatem, vel proximi, totum sub opere misericordiae continetur. Unde omnia vel sub his continentur vel sub contrario. Septem sunt opera misericordiae, sed sex solum tanguntur. Ista septem habentur per versum: visito, poto, cibo, redimo, tego, colligo, condo. De sepultura vero hic non tangitur. Sed quare? Ad excludendum errorem quorumdam qui dixerunt quod animae non consequuntur requiem, donec corpus condatur. Sed hoc non est verum, quia nihil recipit anima a corpore, quando est separata. Ponit ergo sex quae impenduntur contra defectum. Et quia est defectus quidam generalis, quidam specialis; primo agit de generali, secundo de speciali. Et quia quidam generaliter ab exteriori, quidam ad interiori, primo tangit defectus a parte interiori, secundo ab exteriori. Dicit ergo esurivi, et dedistis mihi manducare. Hoc habetur Isaiae LVIII, 7: frange esurienti panem tuum. Sitivi, et dedistis mihi bibere, quia propter me dedistis proximo. Unde supra X, 42: qui dederit calicem aquae frigidae uni ex minimis meis, non perdet mercedem suam, de istis duobus Prov. XXV, 21: si esurierit inimicus tuus, ciba illum: si sitierit, da ei aquam bibere. Item sunt defectus ab exteriori, et hi sunt duo, scilicet a tegumento coniuncto et separato.
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Dicit ergo hospes eram et collegistis me. Ad Hebr. ult., 2: hospitalitatem nolite oblivisci; per hanc enim latuerunt quidam Angelis hospitio receptis. Quantum ad tegumentum coniunctum dicit nudus fui et operuistis me; Iob XXXI, 19: si despexi praetereuntem eo quod non haberet indumentum: et sequitur, si non benedixerunt mihi latera eius, et de velleribus ovium meorum calefactus est; Is. LVIII, 7: cum videris nudum, operi eum. Item quidam sunt particulares defectus; et horum quidam sunt naturales quidam ab exteriori. Defectus naturalis et ab intrinseco est infirmitas; unde dicit infirmus, et visitastis me.
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Quantum ad exteriorem defectum dicit in carcere eram, et venistis ad me. Et potest per carcerem intelligi quaelibet tribulatio; ad Hebr. X, 34: nam et vinctis compassi estis.
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Tunc respondebunt iusti dicentes. Hic ponitur responsio mentalis. Bonarum mentium est quod ea quae propter Deum faciunt, parva reputent; Lc. XVII, 10: cum feceritis omnia quae praecepta sunt vobis, dicite, quia servi inutiles sumus. Et ad Rom. c. VIII, 18: existimo quod non sunt condignae passiones huius temporis ad futuram gloriam quae revelabitur in nobis. Unde dicent quod ignorantes fecerunt, et haec dicent parva reputantes; unde quando vidimus te esurientem et pavimus? et cetera. Unde hoc dicent admirantes. Et respondens rex dicet illis. Huic admirationi satisfacit, quia quando homo humiliat se et Deus exaltat hunc, quando homo se vilificat et Deus collaudat; unde quamdiu fecistis uni de his fratribus meis minimis, mihi fecistis; supra X, 40: qui vos recipit, me recipit, quia caput et membra sunt unum corpus. Et dicit fratribus, quia fratres sunt, qui Dei faciunt voluntatem; unde supra XII, 48 dicitur quod extendens manus in discipulos dixit: hi sunt fratres mei. In quo notatur quod bonis dandum est; Eccli. XII, 4: da bono, et non recipias peccatorem. Et numquid dandum est peccatori?
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Dandum est, cum fuerit in extrema necessitate, sed magis et prius iustis; ideo dicit fratribus meis. Multi enim veniunt, qui non fratres Dei sunt; unde I Io. IV, 3: omnis spiritus qui solvit Iesum, ex Deo non est. Unde caeteris paribus melius debemus facere bonis; tamen ad indigentiam etiam malis dandum est in tempore necessitatis, non propter fomentum peccati, sed naturae. Numquid omnes sunt fratres Dei? Ita; sed quidam secundum naturam, quidam secundum gratiam: secundum naturam omnes boni et mali; II Cor. XI, 26: periculum in falsis fratribus; secundum gratiam autem soli boni; Rom. VIII, 29: ipse est primogenitus in multis fratribus. Et his principaliter est miserendum et subveniendum; unde apostolus ad Gal. VI, 10 dicit: dum tempus habemus, operemur bonum ad omnes, maxime autem ad domesticos fidei. Sed quare dicit eos minimos? Hoc dicit quantum ad opinionem vulgi. Constat quod homines qui propter Deum parvi sunt, minimi reputantur, Iac. III. Item minimi propter humilitatem; supra XI, 25: abscondisti haec a sapientibus et prudentibus, et revelasti ea parvulis. Et loquitur a minori, quia possent dicere aliqui: si fecissem pari, vel aliquibus de magnis hoc, credo quod redderetur. Ideo dominus dicit quod non solum maioribus, sed imperfectis; ideo dicit minimis. Tunc dicet rex et his qui a sinistris erunt. Hic ponitur condemnatio malorum. Et primo ponitur condemnatio; secundo excusatio eorum; tertio confutatio. Et circa primum primo ponit sententiam; secundo poenam. Dicit ergo: discedite a me, maledicti. Haec sententia differt a prima, quia dixit in prima venite, benedicti patris mei etc.; hic autem non dicit: maledicti patris mei, quia benedictio nostra a Deo est, maledictio autem a nobis. Et ad Hebr. V, et Deut. XXIII, 5 vertit benedictionem in maledictionem.
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Item differentia est, quia supra dixit possidete paratum vobis regnum etc., hic autem dicit ite in ignem aeternum qui paratus est Diabolo et Angelis eius. Et quae est ratio? Dicit Origenes quod poenas non fecit propter homines, sed ipsi acquirunt sibi mortem manibus suis; Is. c. XXXI, 7: in die illa abiiciet vir idola auri et argenti sui, quae fecerunt vobis manus vestrae. Sed potest aliquis dicere: nonne etiam fecit dominus Diabolum bonum? Notate quod loquitur dominus de praeparatione secundum quod manifestatur ab origine mundi. Sed Diabolus ab initio peccavit: unde Angelo, qui quantum ad naturam creatus est bonus, non paravit, sed peccato. Esurivi.
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Hic non est aliud dicendum nisi quod diversimode loquitur ad bonos et ad malos: quia supra dixit explicite unumquodque per se, hic multa coniungit; unde infirmus et in carcere. Et quia coniungit ista duo, dicendum quod ad modum boni iudicis procedit qui invite condemnat, et large remunerat: unde verba remunerationis dilatat, verba condemnationis abbreviat.
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Tunc respondebunt ei et ipsi. Et notate quod sicut boni abbreviant bona, ita mali culpas; unde dicunt: domine, quando vidimus te esurientem aut sitientem? et cetera. Totum simul dicunt; in quo datur intelligi quod non libenter discutiunt conscientias suas, contra illud Is. XLVI, 8: redite, praevaricatores, ad cor. Unde, cum oportet redire, redeunt ad valde breve.
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Tunc sequitur confutatio amen dico vobis: quamdiu non fecistis et cetera. Simile habetur Lc. X, 16: qui vos spernit, me spernit; Zach. II, 8: qui tetigerit vos, tangit pupillam oculi mei. Et ibunt hi in supplicium aeternum et cetera. Posita sententia, ponitur effectus. Et ibunt hi in supplicium aeternum. Supra dixerat quod in ignem aeternum, quia stare posset quod esset ignis aeternus, et tamen non aeterne cruciaret; ideo dicit in supplicium. Iusti autem in vitam aeternam; Io. c. XVII, 3: haec est vita aeterna, ut cognoscant te solum verum Deum, et quem misisti Iesum Christum. Quod autem sit supplicium aeternum habetur Dan. XII, 2: multi de his qui dormiunt in pulvere, evigilabunt, alii in vitam aeternam, alii in opprobrium, ut videant semper; Apoc. c. XX, 15: missus est in stagnum ignis et sulphuris, ubi et bestia et pseudoprophetae cruciabuntur die ac nocte in saecula saeculorum; Is. ult., 24: vermis eorum non morietur, et ignis eorum non extinguetur. Quae est causa huius supplicii? Quidam, ut Origenes, voluerunt quod non esset aeternum supplicium. Unde ponunt quod omne supplicium terminatur. Unde dicit quia quod dictum est hic, dictum est propter exaggerationem.
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Sed Augustinus arguit: si hoc ita est, ergo quod dicitur quod iusti ibunt in vitam aeternam, similiter diceretur secundum exaggerationem. Sed hoc dicitur secundum diuturnitatem, ut etiam concedit Origenes. Et hoc est detestabile, quod in eadem Scriptura sit talis diversitas. Sed quod hoc non possit esse, patet sic: quia hoc exigit iustitia, ut culpae poena respondeat aequalis. In qua enim mensura mensi fueritis remetietur vobis, supra VII, 1. Sed quomodo post mortem tantam dilationem habebit supplicium aeternum? Respondet Gregorius dicens quod Deus iudex est voluntatis, unde qui non retinuit voluntatem a peccato usque ad mortem, peccavit in suo aeterno; ideo dignum est quod Deus puniat in suo aeterno. Augustinus dicit sic: videmus quod poena debet esse aequalis culpae, et sic est etiam in iustitia humana, quod si quis peccat contra societatem civitatis, iudex non intendit mortem, nisi ut separet a societate civitatis perpetuo. Sed qui contra Deum, intendit excludere eum a societate caelestis curiae. Secundum Hilarium, culpae debetur poena, sed culpa non deletur nisi per caritatem; ergo quamdiu homo non habet caritatem, iustum est quod semper sit in poena. Ex quo ergo caritatem non habuit in hac vita, necesse est quod semper maneat in poena. Item obiicitur quod sancti orabunt, et ipsi exaudientur. Ergo et cetera. Dicit Gregorius quod dum sunt in via sancti pro eis exaudiuntur, sed non post. Item obiicitur: Deus non delectatur in poena; quomodo ergo sine fine affliget? Dicendum quod etsi non delectatur, tamen hoc facit ad iustitiam suam conservandam.
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Then. " THEN," when the Lord shall appear suddenly. The meaning depends on the former chapter. He teaches the same thing in the two parables of the Ten Virgins and the Talents ; the same thing in the parable of the Servant (xxiv. 45), &c.
Shall be like. That is, what does not appear now, while the good are joined with the evil in the Church, will appear then. The same thing takes place in the kingdom of heaven, that is, the Church ; as if the ten virgins received the lamps to go out to meet the bridegroom, as explained chap. xv. 16. To what the whole parable tends is clear from the conclusion (verse 1 3), that we ought always to watch, always to be ready, as the Lord will come in an hour we know not of; and always to prepare by good works for His presence. The argument of the last chapter is followed up in this. The parable consists of fifteen portions : i. The Bridegroom, who, beyond doubt, is Christ, as has been explained chaps, ix. 15; xxii. 2. The words, "and the bride," are not found in the Greek, nor do S. Basil, S. Chrysostom, Theophylact, or Euthymius read them, but they are found in Origen, S. Hilary, S. Augustin, and the Syriac. They should, there fore, be read : if not of necessity, yet on account of their antiquity, and the authority of the above early Fathers. S. John (Apoc. xxi. 2) shows that the Church triumphant, like a bride, will come forth with Christ to judgment. 2. The second part of the parable is the Ten Virgins, on which there is a threefold question : (i) Why they were virgins ; (2) Why the kingdom of heaven is compared to ten / (3) What the virgins signify. Origen and others think that the kingdom of heaven is compared to virgins rather than to others, to signify the integrity of faith, which has its parallel in purity of the body. S. Chrysostom, Theophylact, and Euthymius say, that as virginity is the highest point of perfection, so Christ declares that no one ought to trust to his own good, because not all virgins, though of the most spotless purity, entered into the marriage, that is, the kingdom of heaven. Others, more modern, whose opinion seems preferable, say that the kingdom of heaven is specially compared to virgins only, because it was the custom of virgins before others to carry torches and to conduct the bride and bridegroom to their house. As to the number ten, S. Jerome, S. Augustin, and others say that it shows the five senses ; they who rule them well being wise, and they who do otherwise foolish. So say S. Jerome and Bede (in /oc.), S. Augustin (Ep. cxx. 33), S. Gregory (Horn, xii. in Evang.). Thus there are ten. It would rather appear that this number was chosen to show a great number of persons, and that universality was meant. So Gen. xxxi. 7, 41 ; Levit. xxvi. 26 ; Numb. xiv. 22. Thus the kingdom of heaven is said to be like ten, that is, to many. By ten virgins, S. Chrysostom, Theophylact, Euthymius, S. Augustin, S. Gregory, as cited above, think that all who were truly virgins are meant, but this is too forced a sense, perhaps. S. Hilary and The Author, on the contrary, hold that all mankind are intended, the faithful and unbelieving alike, with a meaning perhaps too extended ; Origen and S. Jerome (in loc.}, and, as appears, S. Ambrose (Serm. xiv. on Ps. cxviii.), neither of all men, nor of virgins alone, but of all the faithful, and of these alone. Their opinion seems good — first, because it is plain that Christ speaks only of those who had received lamps, which only the faithful have : for the lamp is faith (Ps. cxviii. 105) ; secondly, because Christ teaches that faith without good works does not satisfy for salvation. Another part of the question is the meaning of the five wise and the five foolish. S. Hilary says that the five wise include all the faithful, and the five foolish all the contrary. The Author makes the wise all spiritual men, and the unwise all carnal ; or, by the former, all who are, as S. Paul says (i Cor. vu. 34), virgins both in body and spirit ; by the latter, those that are virgins in body but corrupt insoul. S. Chrysostom, Theophylact, Euthymius, and, perhaps, S. Ambrose (Serm. xiv. on Ps. cxviii.), by the wise, all who, besides the true virginity of mind and person, have also mercy and charity, and show them in giving of alms largely ; by the foolish, all who, though virgins, are not merciful, that is, have no oil in their vessels, and, therefore, clo not works of almsgiving. S. Augustin (Ep. cxx.), S. Gregory (Horn. xii. on Gospels], and Bede (in loc.} make the five wise all virgins who have, as is said, a good intention and seek praise for their virtue, not from men, but from God ; the others are such as seek after human praise and flattery. Origen, S. Jerome, and S. John Damascus, or whoever is the author of his history, say that the wise virgins are all men who have good works with Jaith, and that the foolish are such as have faith indeed, but not works. This seems not merely the best, but the only good explanation, because the great subject of the parable is that faith without works is of no avail for salvation. Again, because the same is taught both by previous parables (xxiv. 45) and subsequent ones (verse 14), that it is not enough to believe unless we also watch to good works, because we know not at what hour the Lord will come. The same is again inculcated in another parable (xxii. 12), in which, as here are the virgins, so there is the guest who entered in at the wedding feast by faith, but who, because he had no wedding-garment, that is, works, was cast out. 3. The third point of the parable is the lamps which all the virgins received, and by which S. Hilary understands our human bodies, in which the divine light of the soul shines. S. Chrysostom, Theophylact, Euthymius, Bede, S. Augustin, and S. Gregory, in the works cited above, think that bodily virginity is intended. S. Jerome, of the bodily senses, and — with S. Hilary, Origen, and The Author — he explains it of faith. This agrees well with the sense of the parable ; for all take that to be faith from which they went out to meet Christ, but all did not go in with Him to the marriage, because all had not good works. 4. The fourth point is the oil which the wise virgins had and the foolish ones had not, and which S. Chrysostom, Euthymius, Theophylact, and S. Ambrose explain to be alms and mercy, as these are compared in Scripture to oil. But S. Augustin, S. Gregory, and Bede think it the good will which, as said before, seeks praise, not of men, but of God. The opinion of Origen, S. Hilary, The Author, and S. John Damascus is the only true and probable one. They understand by the oil good works, without which faith does not shine, that is, is dead (S. James u. 26), and by which, if present, faith is kindled, shines, is made to appear, to show (S. James u. 17). The foolish virgins say (verse 8), ' Give us of your oil, for our lamps are gone out ". Not that without works faith is at once extinguished, but that when it does not shine through works, it appears to be so, and avails no more to salvation than if it were wholly extinct ; or, as The Author says, because it is so ordered by nature that whereas faith is cherished and kept alive by good works, so without them it languishes, and by degrees becomes dead. To take oil then in the lamps is to lay up a plenty and, as it were, a treasure of good works against the future coming of Christ, as in chap. vi. 20. 5. The fifth part is the vessels which, S. Hilary says, are our human bodies, as S. Paul wrote (2 Cor. w. 7). It would be better understood as the soul or conscience, which is the seat and receptacle of good works. 6. The sixth part is the bridegroom being said to have tarried. It cannot be doubted that by this Christ meant to teach us that the time of His second coming would be long, that He might disabuse the disciples of the false idea that He would come immediately after His Resurrection, as S. Chrysostom has observed. To the same purpose, S. Jerome and S. Hilary say that the delay of the bridegroom is a time of penance. But Christ speaks accommodatingly to the virgins, to whom, because He did not come immediately, as they expected, He appeared to delay too long ; for, to those who are waiting, all time naturally seems long. Otherwise Christ did not desire to signify of His own intention that His absence should be greatly prolonged ; for, as S. John says (i Ep. u. 18), "It is the last hour" ; and it was not in harmony with the parable to teach that His absence would be long, lest men whom He desired to teach to be diligent, watching, and always ready, should become negligent, slothful, and secure. 7. The seventh part is all the virgins being said to have slumbered and slept, which S. Hilary and S. Chrysostom (in /<?£.), S. Augustin (Ep. cxx., chap, xxxii.), S. Basil (In Moral., chap, v.), explain by saying that all the virgins were dead before Christ came. The Author says that they were negligent. This would seem very good were it not said that both the wise and the foolish slept. It should therefore, perhaps, be understood that they had ceased to think of the bridegroom coming, and did not expect him when he came. This would happen both to the good and the bad. For they who wait long for a person often cease to expect him, and when they are not looking for or thinking of him, that is, when they are sleeping, he suddenly comes. This is shown further by the time at which the bridegroom came : midnight. 8. The time at which the bridegroom came — that is, midnight — is the eighth part of the parable. They who think from this, as some do, that the usual hour of the bridegroom's coming to the house of the bride was midnight, seem not only to miss the point of the parable, but to pervert it, and to seek to reconcile things contradictory. For if midnight, and not earlier, were the time of the coming of the bridegroom, how did he delay when that period had not yet arrived ? how did he seem to the virgins to tarry overlong, when they knew that he would not come before it ? Some ancient Fathers believed that Christ would come at midnight, and so the Church Hymn seems to imply. S. Jerome says that it was an apostolic tradition that, at the Passover, it was not lawful to dismiss the people before midnight, because it was thought that He would come at that hour, as in Egypt of old. The Jews also expected their Messiah at midnight. But we must keep to the words, " You know not the day nor the hour ". The meaning, therefore, is that He will come when He is least expected. For who could believe that He would come in the middle of the night, when men are buried in repose? So say, with justice, S. Gregory, S. Hilary, S. Jerome, S. Augustin, Theophylact, and Bede. 9. The ninth point is the cry " Behold ". This doubtless is the great voice mentioned in chap. xxiv. 31, and the trumpet ; as Origin, S. Chrysostom, The Author, Euthymius, Theophylact, S. Jerome, S. Augustin (Ep. cxx., chap, iii.), have explained. ic. The tenth point is contained in verse 7 : "Then all those virgins arose and trimmed their lamps," which is explained by S. Hilary of the resurrection of the body, and the restoration of all things. S. Augustin (in the above Epistle), The Author, and Bede (in loc) explain it better, that a rumour will be heard of the coming of Christ ; all men who, as if oppressed with sleep, had not thought of Him would arise, as S. Paul says (Rom. xiii. 11). To trim the lamps is to call to mind the works which .everyone has done, to give account of them in the judgment. 1 1. The eleventh point is the saying of the foolish virgins to the wise : " Give us of your oil, for our lamps are gone out ". It is clear that the meaning is that men who have no good works of their own, when it is too late, and they are called to judgment, will implore the help of the saints, as The Author explains it ; as if they wished to cover themselves under the good works of others. 12. The twelfth point is the answer of the wise virgins : " Lest, perhaps, there be not enough for us and for you, go ye rather to them that sell and buy for yourselves ". In this two things seem remarkable : (a) That the wise virgins refuse their help to the foolish, not because they would not give it if they could, but because at so late an hour they were not able. So say S. Chrysostom, Euthymius, and Theophylact. Or, as is more probable (as The Author says), because in that dreadful judgment no one will have sufficient confidence in himself, or appear to have enough of good works ; for the words, " lest, perhaps, there be not enough for us and for you," evidently point to this. In these words, neither the treasure of the Church, which consists of the merits of the saints, nor their suffrages for others, are destroyed, as if the good works of one could not profit another. By the same reasoning, it would be proved that the saints, even while alive, could not help other living persons by their prayers, which is contrary to all Scripture, from which we learn that by the merits of the saints the dead are aided. We find this in 5. Luke xvi. 9 : " Make unto you friends of the mammon of iniquity, that when you shall fail they may receive you into everlasting dwellings," where Christ says that the faith and labour of some can profit others. Many Ancients have rightly concluded the same from chap. ix. 2 : "And Jesus, seeing their faith, said to the man sick with the palsy, Be of good heart, son, thy sins be forgiven thee," as has there been explained. What, then, is the meaning of the passage ? This, that everyone in that last great final judgment will be judged by his own works, and not by those of others, as S. Paul said (2 Cor. v. 10), and should bear his own burden (Gal. vi. 5). S. Augustin, in his oft-cited Ep. cxxix., S. Hilary, and S. Chrysostom are to be understood in this sense when they say that this passage shows that no one is aided by the works of another. (b) The second point is the foolish virgins being sent to those who sold, to buy oil for themselves. Origen and The Author explain this to mean the teachers of the Church, who sell the Word of God, not for a price, but for salvation and by the confession of faith, as is said by S. Paul (2 Cor. xii. 14), and as he calls those whom he brought to the Gospel his joy and crown (Phil. w. i). S. Augustin, S. Gregory, and Bede, by the sellers understand flatterers, who sell the fumes of false praise ; as if it were said in irony, " Go to those flatterers in whose praises you take delight, and see what good they can do you ". S. Jerome thinks that the foolish virgins — that is, those who have no good works — are sent into the world to gain with much labour the oil of good works. This would appear to be no part of the parable, but an offshoot of what either might have been or was very probable, and added to complete the narrative, as were the words of the wise virgins, " lest, perhaps, there be not enough for us and for you ". Both may have been added, not to carry any meaning, but as it was very probable that the virgins would have spoken in this manner. The words cannot mean that those who had no good works should be sent into the world to buy, that is, procure them. It was said because it was very probable that the foolish virgins would go to buy oil when they could obtain none from the others, and Christ must form a truth-like narrative. Or, if this part have any meaning at all, it may only be that the foolish and improvident would desire to do good works, and to be diligent in them, when the time is past and it is too late. 1 3. The thirteenth point is the coming of the bridegroom, which means, as no one doubts, the coming of Christ to judgment. 14. The fourteenth is the entering in of those who were prepared with the bridegroom into the marriage and the supper, by which the beatific life is described, as Rev. xix. 7. 15. The fifteenth is the door being shut when the foolish virgins returned ; which only means that they wished to do good works when it was too late, and when it was no longer a time to work, as Christ said (S. John ix. 4), " The night cometh when no man can work ". Nor needs there further discussion of how, when the final judgment was ended, the foolish virgins returned to heaven, and beat the door, and entreated Christ with prayers to open to them. All this, as has been said, was added, not for a meaning, but to amplify and adorn the parable; nor that it would happen in heaven, but that it was very likely to happen among men ; and, as S. Gregory said (Horn, xii.) on these words, this only was intended, that he cannot possibly merit to obtain from God what he asks there, who would not listen to what He commands here.
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I know you not. All authorities, ancient and modern, agree that the word " know" here and in other places does not mean recognition, but feeling, and, as they say, scientia approbationis ; as if Christ said, " I do not approve you ; I do not acknow ledge you as My children"; or, as the Author says, " I do not see in you the marks of My spirit," of which S. Paul speaks (2 Cor. i. 22 ; and Eph. i. 3 ; w. 30).
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For even as a man going into a far country. This is imperfect, and a pendens oratio. For there is nothing to which the words " even as " can refer to complete the sentence, as Origen has observed (Tract, xxxiii. in S. Matt.}. We must therefore understand some such words as "Such is the kingdom of God," as Christ said, " The kingdom of God is like ten virgins ". A similar form of speech is found in 5. Mark xiii. 34. It is doubtful whether the parable is the same as that of S. Luke (xix. n) ; for there are many points of difference between the two. S. Luke mentions his as given at another time and place, when Christ had dined at the house of Zaccheus on His way to Jerusalem, before He entered the city on the ass : S. Matthew, when He was sitting on the Mount of Olives on the third day after His entry, as shown on chap. xxiv. 3. S. Luke says that the master gave to each of ten servants a pound : S. Matthew, that he distributed his goods to three servants, giving to one five talents, to another two, to a third one. S. Luke says that the first servant gained ten pounds, the second five ; S. Matthew says that the first gained five, the second gained two. S. Luke, that the slothful servant bound his pound in a napkin : S. Matthew, that he hid it in the earth. These differences induced S. Chrysostom to consider them different parables. S. Jerome, however, and S. Ambrose, in his Commentary on S. Luc., xix., think them the same. This opinion appears more probable, both as being that of all the more modern authors, from whom we should not differ without great reason ; and because it seems scarcely probable that Christ would have spoken the same parable twice in so short a time in different words. S. Luke's indication, that it was spoken at a different time and place to S. Matthew, is no novelty, as the Evangelists appear to differ in the details of time and place: whilst they take account of the thing done, not of the order and time of the events described by them. Christ probably spoke this parable before He entered Jerusalem, because S. Luke said so, and S. Matthew, though silent, does not contradict him. In the other points on which they appear to differ, they give not the exact words of Christ ; but the sense of the whole parable is the same both in S. Luke and S. Matthew, though their accounts vary. S. Matthew probably retained the words of Christ rather than S. Luke ; both because he was present, and because he appears to relate the whole parable more distinctly. S. Luke, perhaps because Christ in the preceding parable had compared the kingdom of heaven to the ten virgins, introduced the same number here. But this does not affect the meaning. It is to be wished that S. Augustin, in his De Consensu, had given his opinion, but he does not raise the question. We have now to see to what the parable tends. Euthymius says that its meaning is the same as that of the former parable of the faithful servant whom his lord, when going on a far journey, set over his household (xxiv. 45) ; and as that of the preceding one of the ten virgins, that the grace and faith given by God are to be cultivated and increased by diligence and good works, as S. Paul says of himself (i Cor. xv. 10). Then also each will be judged according to his own works. Lastly, through our acceptance of the grace of God given to us, we merit addition of the same grace. The parts of the parable seem to be twelve. 1. The departure of the man into the far country, whom no one can doubt to be Christ. S. Luke says, more plainly : " A certain nobleman went into a far country to receive a kingdom" (xix. 12). He calls him a nobleman, but not a king, because he had not yet received possession of the kingdom. When he had, he called him a king. So S. Matthew styles him first a man (verse 14), and then a king (verse 34). 2. The second is the departure of the nobleman, that is, Christ, into the far country. S. Chrysostom and Theophylact explain this of the Incarnation, because He departed for a far country when He came down from heaven to earth, and He again departed for a far country when He returned from earth to heaven. Not that heaven is far from the earth, but that the heavenly status of Christ, by which, before the Incarnation, He was in the form of God, and by which, after the Ascension, He sits at the right hand of the Father, was very far distant from that habit (habitus) in which He dwelt among us {Phil. u. 7) : " But emptied Himself, taking the form of a servant, being made in the likeness of men, and in habit found as a man " ; or rather (Ps. xxi. 7) : " But I am a worm and no man, the reproach of men and the outcast of the people ". Some think the journey to have been His ascent into heaven, which is far distant from earth (Origen, S. Augustin, S. Jerome, Bede). Others that He would not return for a long time, as if He had taken a journey of many years duration. This is the opinion of S. Chrysostom, and seems the best of any. For the distance of place has nothing to do with the question ; the length of time has much. For the lord wished to try the faith and diligence of his servants by a long absence, as in chaps xxi. 33 ; xxiv. 48 ; and supra, verse 5. 3. The third part is the servants, whom the greater number of authorities regard as the Doctors of the Church, because Christ has seemingly given to them different talents ; that is, to some greater grace, and to some less, to preach the Gospel and explain the Holy Scriptures. So Origen (Tract, xxxiii. on S. Matty, S. Chrysostom, S. Jerome, Bede, Euthymius, Theophylact (Comment^ S. Ambrose (On S. Luke xix.), S. Justin (In TrypJid}. Others, by the servants, understand all men, at least all Christians ; for to all God has given some talent, that is, some grace by which to trade, that by the addition of their own diligence they might merit increase of grace and eternal life. So say Anastasius (Quest. 84) and Theophylact of Antioch (Alleg., lib. i.). This seems better than the former, because, as S. Luke says, Christ proposed this parable not only to the Apostles, who are Doctors of the Gospel, but to all His hearers ; and also because, as has been said more than once, the meaning of Scripture is not to be narrowed without very good reasons. 4. The fourth part is that he who is called a man gave his servants goods ; that is, as afterwards explained, talents (verse 15 and following). S. Ambrose (Comment, on S. Luke xix.) says that these talents are our natural reason, which whoever cultivates is thereby rendered worthy to receive the addition of grace, that more talents may be committed to him. Maldonatus then gives the opinion of different Fathers and others as to what the talents are intended to signify. S. Ambrose thinks that they are our natural reason, which must be improved by grace. S. Jerome and others, that they show different offices in the Church — bishops, priests, deacons. S. Justin Martyr, Origen, and others, that they are the Gospel, which has to be taught and explained by the Doctors of the Church. Others, that they signify the different kinds of grace that are given to us gratis. Having expressed his disagreement with these opinions, as restricting the meaning of Christ too much, he gives his own : that they are generally all the gifts of God to us, among which the grace (grattim faciens], as the Schoolmen say, is the first and foremost. This being given to us by God, to multiply it and increase it, and not to bury it in the earth ; that is, suffer it to become unproductive, as Paul says of himself (i Cor. xv. 10), and as he warns the Corinthians that they receive not the grace of God in vain (2 Cor. vi.). 5. The fifth part of the parable maybe the number of talents, because to one was given five, to another two, and to another only one. Maldonatus gives many mystical explanations of the number of the talents from different Fathers and others ; but he concludes that the numbers have no real bearing on the meaning of the parable, because S. Luke (xix. 13) does not speak of five, two, and one, but says that each servant received one mina. S. Luke would not have written this if the numbers had any real significance, for he would then have altered the meaning of Christ. But because the chief meaning of the parable is to teach that some work more diligently with the grace of God, and some less, S. Luke only meant this when he said that one of these servants gained ten and another five. If the number had had any mystical meaning with S. Matthew, it had only this : to show generally that neither are all gifts given equally to all men, nor do all men co-operate equally with those they have. But his mentioning five rather than six, and two rather than three, seems to have no mystery in it. But the words of Christ, " to everyone according to his proper ability," are not so easily understood. S. Hilary, The Author, and Theophylact take Him to mean the peculiar virtue of each, which, as each receives from God in a greater or less degree, he receives a greater or less grace : a dangerous idea if they understand us to have faith of ourselves, as each one's virtue may be said to be his own. For, as S. Paul says, " It is the gift of God" (Eph. u. 8). Origen held this error, as appears from his Commentaries on this passage and S. Augustin once did the same, as he often blames himself for having done in his writings against the Pelagians. S. Hilary, S. Jerome, and Bede thought that the words, " God gives His grace to each according to his proper ability," mean that He does so as each disposes himself to receive it ; for this is a truth of the Church, though the heretics oppose it, and it is wholly true, though we may hardly venture to assert that Christ intended to assert it here. It is either the true explanation, or it is very like the truth. I should not think it senseless to say that nature was the peculiar virtue of each, which, although we have it of God and not of ourselves, yet can be said more truly than anything else to be our own. It is very probable, too, that in giving us His gifts God regards the nature of each, according to which He appears to act ; as when He gave to Moses a greater faculty and grace for ruling, because he was very prudent by nature, and, as Scripture says, the meekest of all men. Or He may work exceptionally, as in the case of Balaam's ass. It may be, however, that the words have no meaning as to the parable, but are introduced to explain it, and that Christ used them ex consuetudine hominum, as we have seen before: e.g., verses 10, 11, 12. Because men then entrust their servants with their property, not at random, and equally one with another, but according to each one's worth and faithfulness, Christ said that this man, when going a long journey, gave to one five, to another two, and to a third one, "to everyone according to his proper ability": not that God gives His grace according to the peculiar virtue of each ; for on this the parable is not to be adapted to the thing signified : but that men, of whom Christ speaks, do so, and He, in His parables, as we have often said, speaks what is truth-like and customary among men ; though what He says has no immediate bearing on the point of the parable. 6. The sixth part is the words of the servant (verse 20) : " Lord, thou didst give to me five talents ; behold I have gained other five over and above ". The same language is used by him who received two talents and gained other two. But the meaning of gaining others over and above has been questioned. Some of the authorities mentioned above take the increasing of the talents to mean the bringing of more men to Christ, as S. Paul says (i Cor. ix. 19, 20). Others, as S. Jerome in his Commentary, say that it is the gaining of more knowledge of the Holy Scriptures and divine subjects. Others, that it is the addition of works to faith (S. Hilary, Can. xxvii.). All these views narrow the meaning of Christ too much ; and thus the opinion of The Author seems better, that the good use of grace received, merits additions of the same. This the Catholic Church teaches, and it agrees well with this text, where Christ tells us that they who use their talents with diligence are worthy of receiving more, as inverses 28, 29. Unless we say that to gain more talents is through grace received to perform other good works, from which results, as has been said, that by how much we do more good works, by so much we deserve greater accession of grace ; as the one talent of the unprofitable servant was given to him who had gained the five. 7. The seventh part is from verse 18: "digged in the earth ". We must see what it is to bury a talent in the earth. There appear to be two things intended here. Too great neglect in business, to which are opposed the words of the lord to the servant (verse 27). We give the bankers the money with which we wish to traffic, and lay by what we have superfluous. To hide the talent in the earth, then, means to have received the grace of God in vain, as S. Paul says (2 Cor. vi. i). The excessive fear of losing the talent is also shown. Each of these faults happens to those who. through too great fear of breaking either their vows or evangelical counsels, are content with the mere observance of precepts, lest, while they wish to add that of counsels, they do not even observe the precepts. That is, while they give a talent for traffic, they not only make no profit from it, but they lose their capital : like the negligent servant, who complained of his master being hard, reaping where he had not sown, and gathering where he had not strewed. By hiding his talent in the earth, he not only gained no profit, but he lost the talent which he desired by so doing to keep in safety. The words of S. Matthew (that the slothful servant buried his talent) and of S. Luke (that he laid it up in a napkin) come to the same thing. The meaning is that while we seek to keep our grace too timidly, it may be rendered useless, and at last lost entirely. Some doubt why Christ said that the servant who received the one talent hid it in the earth rather than the others who had received more. There is no mystery in this, as S. Luke says that each servant received a pound ; or, if there is, it is probable that he exaggerated the fault and negligence of that servant who, when he had received less, could have kept it, or traded with it, with less trouble. As he did not do this, he deservedly had his talent taken from him. But it is not to be concluded from the parable, that they who have received fewer graces from God are always less careful to cultivate them. For this is not the case ; but they are rather to be blamed, who, when they have received a less responsibility, bear it with less diligence and courage, and they who, when they have received less grace, give a less good account of it ; because it is more easy to give account of a small trust than of a great one. 8. The eighth is in verse 19 : " But after a long time the lord of those servants came " ; from which it is not doubtful that the second coming of Christ is meant, which was to take place a long time after. 9. The ninth part is in the words that immediately follow: "And reckoned with them"; the meaning of which is that Christ will require in the judgment an account from everyone who calls himself His servant, of the grace given to him. 10. The tenth is in verse 21 : " His lord said unto him, Well done, good and faithful servant; because thou hast been faithful over a few things I will place thee over many things : enter thou into the joy of thy lord " ; in which the same thing is said as is said to the other servant who had increased the two talents (verse 23). By this Christ teaches us that He will give His good servants rewards greater than their merits {Rom. viii. 18 ; Isa* Ixiv. 4 ; I Cor. u. 9), as S. Jerome says. Are we then to receive a reward which we have not merited ? By no means ; for every reward which we shall receive we shall have merited, or it would be no reward ; but because we must look not to the equality of justice, but to the analogy of the giver and receiver, the reward is said to be greater than the merit. There is a well-known anecdote of Alexander the Great. He commanded a large sum of money to be given to a certain poet. The poet answered, " This is too much for a poet ". " But," replied Alexander, " it is not too much for Alexander." " Enter thou into the joy of thy lord," is not a part of the parable, but an explanation of the former words, " I will place thee over many things " ; that is, " I will make thee a sharer of the same kingdom, the same glory, and, what follows, of the same joy," as is said of Christ Himself (Phil. u. 7, 8, 9), and as S. Paul says of the Corinthians (2 Cor. i. 7, and 2 Tim. u. 12; 5. Luke xix. 17), because one pound had gained ten, and again of the other servant whose one pound had gained five (verse 19). This is to be taken generally, not specifically, and not as if the meaning were that in heaven men will be put over cities, or in such positions : but that according to their merits they will receive rewards, some greater and other less ; either Christ or the Evangelist expressed, ex consuetudine, the meaning of the former, not the words, when He said, " Be thou over ten cities," because He spoke of a kingdom ; and it is the custom of kings to place deserving persons to govern cities. u. The eleventh part is in verse 24: " But he that had received the one talent came and said : Lord, I know that thou art a hard man ; thou reapest where thou hast not sown, and gatheredst where thou hast not strewed ". Some have thought this an essential and peculiar part of the parable, and (verse 26) Christ seems to make it so. Some have thought the words " reaping where thou hast not strewed " to mean that God requires righteousness from those Gentiles in whose minds He had not sown theseed of a Law. S. Hilary is the author of this view; but S. Jerome understands that God requires good works, not only from those to whom He has given either the Mosaic or the Evangelical Law, but also from the philosophers who lived without law. It does not appear to be any part of the parable, but an addition or supplement added for explanation. Nor is it likely that anyone finally condemned by Christ would so reply to Him ; but it is probable that the slothful servant would so answer his master when requiring an account of his truth, and when he was rebutting the charge of negligence from himself, and excusing his own slothfulness by the severity of his master. Verse 26 therefore is not to be understood as if what the slothful servant said the good master acknowledged to be the truth, but because the servant said it not as from the truth, but as from his own opinion ; for the master wished to confute him from his own words, as S. Luke (xix. 22) has expressed. 12. The twelfth part is verse 27 : " Thou oughtest, there fore, to have committed my money to the bankers, and at my coming I should have received my own with usury ". Maldonatus gives us different explanations of the verse. Some think that the slothful servant was a priest or teacher who had not duly executed his office. Others, that the people are termed bankers, who desire to hear the Word of God, which increases to them as money at usury. But he rejects them all, as though, perhaps, partly true, yet not sufficiently full and perfect. He himself thinks that the words are no essential part of the parable, and that their meaning is, as before, that we should simply seek to increase the grace given to us, by every means in our power, Christ having given us an example from things in most ordinary use, and which are known to all. God does not require us to increase our grace by wicked means, nor does He approve of usury. He only requires diligence. As when He praised the wicked steward who said to the debtor who owed a hundred barrels of oil : " Take thy bill and sit down quickly and write fifty " (S. Luke xvi. 6); and when He commands us to make friends of the Mammon of iniquity, He does not approve of the fraud of the man, but his diligence and prudence, which He would have us practise also. Some distinguish between wickedness and sloth — the former meaning unbelief, the latter negligence. 13. The thirteenth is from the rest of verse 27 : "That at my coming I should receive my own with usury ". Usury there meaning every good thing, either to the receiver of grace, or to those to whom he ministers it 14. The fourteenth is verse 28: " Take ye away, there fore, the talent from him ". The meaning generally is that the gifts of God are often taken away from those who do not use them well. This is true for the most part ; and always in the sense gratum faciens, in the other graces often. 15. The fifteenth is from the words: " And give it to him that hath ten talents ". This does not seem to be properly a part of the parable ; for the grace that is taken from one is not given to another ; but it would be said, either because it happens among men that money taken from a slothful or untrustworthy servant is given to a faithful and diligent one, or because it was very likely that the master would do so, though God does not. It does not mean, therefore, what God does, but what the negligent and diligent servants merit. It will be asked how, after the judgment, account is to be rendered, and grace taken from one and given to another ; not indeed the same grace (as has been shown before), but different indifferent cases. The answer is, that this either does not apply to the object of the parable : or if it do, it is to be understood, not of the Last Judgment, but of every day, and particular ones ; although the parable properly points to the Last Judgment. For God daily judges men, and takes His grace from the unworthy and gives it to the deserving. The parable has so far been explained ; the conclusion follows with a general application.
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For to everyone that hath shall be given, and he shall abound. Origen explains these words thus : To him who has ex se faith and good-will towards God, grace shall be given which he has not ex se. A caution against this error has been given above. The Author, S. Jerome, and Bede speak to the same effect, except that they do not speak of anyone having faith ex se. S. Jerome says : To him who has faith and good-will towards God, even if in some degree deficient in good works, it will be given by the good Judge to have the want supplied. But he who has not faith will lose the other virtues which he appears to have. S. Hilary says : To everyone who has the Gospel, the Law also will be added ; but from he who receives not the Gospel, the Law also will be taken away. Either must be understood according to the subject-matter of the parable. This was the question of two servants, one of whom rendered more than he had received, the other the same amount. " Behold," he said, " here thou hast that which is thine : " the meaning being, not that generally to everyone who has it is given, and from everyone who has not it is taken away ; but to everyone who has more grace than he received, because he increased it by his diligence, still more is given ; and from everyone who has not increased the grace he received, but keeps it unprofitable and useless, even that which he has, because he has shown himself unworthy of it, is taken away. It has been asked why it was not said, " That which he hath," but " That which he seems to have " ? The reason may be that the servant who hid the money in the earth had it as if he had it not, because it was idle and useless. This is meant to show that they treat the grace of God in like manner, so that they attempt no good from it ; do not so much possess the grace, as seem to possess it. It may be said, if he has grace truly who has it thus, how did Christ say just after, " from him that hath not " ? These words are not to be referred to the grace received, but to the increase of grace which, when he ought to have it, he has it not ; for the servant had the talent, but had not the profit from it ; and it was of this that Christ said, " from him that hath not " ; but it was of the talent which the servant possessed indeed, but uselessly, and not otherwise than as if he had not possessed it at all, that Christ said afterwards, "what he seemed to have shall be taken away".
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Into the exterior darkness. This has been explained on chap. viii. 12.
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When the Son of man shall come in His majesty. Such seems to be the explanation of the foregoing parable. Christ says that in the judgment He will take account of His servants (verse 19). Why Christ is called the Son of man has been explained (viii. 20).
In His majesty. That is, to show His majesty, which, when He spoke these words, He had not shown. Christ here contrasts the present with the future, and His second coming with His first. What SS. Chrysostom and Jerome say is very probable, that Christ spoke of His future majesty and glory because He was to come long after His death, so as that these might compensate for His present weakness, and that He might elevate the minds of His disciples, lest they should fail in faith, which, as has before been observed, they had done.
And all the angels with Him. Christ says this both to show that all the angels were His, and to place the majesty of His future coming before the eyes of the disciples. For as all the ministers precede the king when he is going on a procession of state, so all the angels will accompany Christ when He comes to judgment. They will all come, as S. Chrysostom thinks, as witnessing the actions of those who are to be called to judgment ; as S. Paul says (Heb. i. 14).
Then shall He sit. This does not mean that He will not so sit before : for He is sitting even now at the right hand of the Father, which is the seat of majesty ; but it is an antithesis between the time of the second advent and the first, when these words were spoken. For He had not then sat on the seat of His majesty. He spoke not of truth, but of the future demonstration! of His majesty ; but He is truly sitting now. Men do not see Him sitting ; but they shall see Him then, and thus it is that He says, " Then shall He sit ".
Upon the seat of His majesty. Jo£?7? avrov " of His glory ": a Hebraism for His glorious seat. Origen (Tract xxxiv. on S. Matt.) takes the seat to be either the perfection and virtues of the saints, because Christ will come accompanied by them, an opinion which is approved by The Author ; or the angels, who are, therefore, called Thrones (Col. i. 16 ; Ps. xcviii. I ; Ixxix. 2 ; xvii. 11). Bede thinks it the Church as being Christ's tribunal. These views have an air of probability, but they are rather allegorical than literal. The meaning may be that Christ will sit upon some bright cloud, because (ist) He was so taken up into heaven (Acts i. 9), and it was said that He would so come again ; though this may possibly refer not so much to the manner of His return as to its truth ; (2ndly) because it is everywhere said that He would come on the clouds of heaven (xxiv. 30 ; xxvi. 64) ; and (3rdly) because the Divine Majesty seems always to have been shown through a cloud ; as chap. xvii. 5 ; Exod. xvi. 10.
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And all nations shall be gathered together before Him. Origen raised the question whether all nations will be gathered together, or only those who were then among the living, or only Christians ; and, if these, whether all or only those then living ? He and Euthymius think that it will be only Christians, because the rest have already been judged ; as S. John (iii. 18), " He that doth not believe is already judged," says. Bede thinks that there are four classes of men. I. Some who will not be judged, but will judge, as the Apostles, to whom it was said (xix. 28) : " I say to you that you, who have followed Me, in the regeneration, when the Son of man shall sit on the seat of His majesty, you also shall sit on twelve seats, judging the twelve tribes of Israel"; and S. Paul says (i Cor. vi. 3), " Know ye not that the saints shall judge the world ? " 2. Others who will be judged, but will not judge, yet they will be saved ; as those to whom it was said, " Come, ye blessed of My Father, possess you the kingdom prepared for you from the foundation of the world ". 3. Those who will neither judge, nor be judged, but will perish ; of whom it was said (Ps. i. 5), " Therefore the wicked shall not rise again in judgment, nor sinners in the council of the just ". 4. Those who will not judge but will be judged, and being condemned in the judgment, will perish, of whom will be said (verses 41, 42): "Depart from me, ye cursed, into everlasting fire, which was prepared for the devil and his angels. For I was hungry, and you gave Me not to eat : I was thirsty, and you gave Me not to drink." Scripture says everywhere that all men shall appear before the judgment-seat of Christ (Rom. xiv. 10 ; 2 Cor. v. 10). The words of S. John, " He that believeth not is condemned already" (iii. 1 8), signify merely that his case is so clear that there is no need for his being brought to judgment at all : for in not believing he condemns himself; as in Titus iii. n. It has been objected that such sayings as (xxv. 35) " For I was hungry, and you gave Me to eat ; I was thirsty, and you gave Me to drink ; I was a stranger, and you took Me in," and the opposite (verses 42, 43) cannot apply to all men : for many will be condemned who never saw Christ hungry, and who never knew Him, and were ignorant that the poor represented Him ; and again, that infants who must either be saved or not, and who will not be saved because they fed Christ when He was hungry, nor be condemned for not having done so, will not therefore be brought into judgment. There is one easy and obvious answer to this and all such questions. Christ here puts one class for the whole race, as we often do ; and thus He will not say to all who will be saved, " I was hungry, and you gave Me to eat," nor to all who will be condemned the contrary, but only to some ; for by this example He intended to teach simply that He will neither save nor condemn men rashly, nor without most just reasons, declared openly and publicly, and before all men. Infants, therefore, and all men, believers or not, will be judged, and the reason of the salvation or condemnation of each will be given. If it is asked why Christ said " all nations," rather than all men, the reason may be that " all nations " may have been used to give weight to the assertion, and to show not only numbers but varieties, as intending to increase the majesty of the Judge when it will be seen that He comes as the Judge of all the different nations.
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And He shall set the sheep on His right hand, but the goats on His left. Beyond question, the sheep are the good, and the goats the wicked ; but why they should be so seems doubtful. Origen, Euthymius, and Theophylact think the sheep are the good, as being gentle ; and the goats the wicked because they are rough, and climb precipitous places, that is, do not walk in the straight paths. SS. Hilary and Chrysostom, Euthymius and Theophylact, think that the sheep are the good, because they are profitable, and the goats are the contrary. It may be because Christ had before used the figure of sheep and goats, as He had in the preceding verse, " All nations shall be gathered together before Him, and He shall separate them one from another, as the shepherd separateth the sheep from the goats " : understanding the good by the sheep, and the evil by the goats, because sheep are better than goats. For the same reason He says that He will place the sheep on the right hand, as the place of honour, and the goats on the left ; as S. Hilary says, whose opinion seems preferable to that of Origen, S. Jerome, Bede, and The Author, who think that the good are placed on the right hand and the evil on the left, because, in Holy Scrip tures, the good is signified by the right, and the evil by the left ; as in Eccles. x. 2 : " The heart of a wise man is in his right hand, and the heart of a fool in his left hand ". The question is often asked where those infants will be who die unbaptised, and who would be condemned, not for any works of their own, but from their sinful origin. They will assuredly be placed on the left hand, as the others, who will be placed on the right, will be saved, not for their own good works, but because of the grace of their baptism. But in the judgment, as appears ex sententia, the question will be only of good and evil works. This I firmly deny, for the merits of each will be weighed, and these do not always consist of acts done, but sometimes in intention alone, or in grace alone. But, as has been said, it was not the intention of Christ to explain all the reasons of the salvation of some and the condemnation of others, but to give an example only of one kind from which the rest may be concluded.
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Then shall the king say, Christ has not called Himself a king before, but a man, or the Son of man ; and, in S. Luke xiv. 12, a nobleman, who was going to a far country to obtain a kingdom. But He now calls Himself a king, because He is speaking of the time when He will have received the kingdom and come back again ; and, again, because He had not spoken of royal dignity before ; now that He has done so, He rightly styles Himself a king.
To them that shall be at His right hand. Christ begins from the more honourable, as observing the custom of men : or, as The Author says, He begins with those who are on the right hand, that is, with the good, because He is more ready to save than to condemn.
Come. Christ calls them to Him, because He wishes to make them partakers of His kingdom ; as in 5. John xii. 26. Because then He had received possession of His Father's kingdom, He calls His servants to the same; for He speaks as if immediately about to return to Him, and He desires His servants to follow Him.
Ye blessed of My Father. Some explain this to mean those on whom the Father has heaped many blessings, because " to bless " most frequently means in Scripture to confer blessings on. But this does not seem satisfactory, because it does not seem possible to understand the words of past blessings, which may perhaps have been given in greater abundance to many of the condemned ; but they apparently refer to the future glory to which Christ invites them. It is the same, then, as if Christ had said, " Blessed of My Father," and as such to have the gift of eternal life ; as chap. xxi. 9. When the people said to Christ, "Blessed is He that cometh in the name of the Lord," they did not speak of grace received, but they prayed for that which was to be given to them by God. Nor does their opinion seem sound who refer the words to predestination, as if the reason of their salvation were tacitly implied, that they are blessed of the Father because they were predestinated by Him.
Possess you the kingdom prepared for you. K\7]povo^elre ; that is, possess you your inheritance. The followers of Calvin speak as if these words destroyed all idea of merit. For they say, if it is heirship, it is not reward (merces), and is not given to labour or merit, but to birth (origini\ as we are the sons of God, and if sons, then heirs (Rom. viii. 17). We are sons by faith, but with them heresy is faith, and thus everything falls in nihilum. But these cannot deny that eternal life is called in Scripture reward ; so chaps, v. 12 ; vi. I ; x. 41, 42 ; xx. 8 ; I Cor. iii. 8, 14 ; ix. 18; Apoc. xi. 18 ; xxii. 12. They answer that it is called reward not because it is such, but because it is given like a reward after labour ; but given post laborem, non propter laborem, after labour, not because of labour. If there were no other passage but this, it would be clear that eternal life is given not QU\y post opera, \s\tf. propter opera^ and is therefore truly and properly a reward. In the same manner, in the same context, in the same words, in the same sense, it is said to the good, " Come, ye blessed of My Father, possess you the kingdom prepared for you from the foundation of the world. For I was hungry, and ye gave Me to eat," &c. And to the wicked, " Go, ye cursed, into everlasting fire, which was prepared for the devil and his angels : for I was hungry, and ye gave Me not to eat," &c. It is clear that not merely the consequence, as the above heretics say, but the true cause is shown. They are condemned because they truly and properly deserved it ; for when Christ was hungry they fed Him not. When, there fore, it is said to the good, " Come, ye blessed of the Father, possess the kingdom prepared for you : for I was hungry, and ye gave Me to eat," not only the consequence, but the cause and merit are given, as may indeed be proved more clearly from some other passages. For that it is properly a reward the heretics themselves are forced to confess, and given not only post but propter laborem. That it is so given we know from the fact that to the greater labour is given the greater reward, and to the less labour the less reward. S. Paul testifies that in this way life eternal is given (i Cor. iii. 8) : " Everyone shall receive his own reward according to his own labour ". What is this but to say that he who has laboured more shall receive a greater, and he who has laboured less shall receive a less, reward? Besides, when Christ said (x. 41), " He that receiveth a prophet in the name of a prophet shall receive the reward of a prophet," who in his senses can doubt that He distinguished between a greater and a less reward in the reception of a prophet and a righteous man, as it is an act of greater merit to receive a prophet than a righteous man? These persons, then, should have no difficulty in understanding why eternal life is called both a reward and an heirship — reward, because given to desert : heirship, because given to sons. But they are deceived by thinking God to be like men, among whom heirships are often given rashly, and without judgment, to good sons and to bad sons. But God does not act thus. He gives the kingdom of heaven only to His sons, because His sons only have merited it ; and not only as they are sons, but as they are worthy. He, therefore, does not give an equal part to all ; but the better part to the more deserving, as a wise father does. S. Chrysostom, Theophylact, and Euthymius have observed that the word KX^povofjieiv has the force, not of the receipt of a thing in any manner whatever, but as an heirship, as a proprium, as a debitum, because they assert the freedom of the will and the merits of good works. Calvin often calls them philosophers.
The kingdom prepared for you. That is, predestinated, as in chap. xx. 23, where the pronouns vobis, " to you," and quidas, " for whom," have the same force as vobis, " for you," here ; so that the meaning is " for you merit it," as there, " for whom it is prepared," that is, for those who merit it ; for the causal particle " for " in the next verse is to be referred, as is thought, here, " For I was hungry " : the meaning being, " Possess ye the kingdom which the Father hath prepared for you, because I was hungry, and you gave Me to eat," as S. Chrysostom and S. Jerome explain. But the subject of Christ's words is rather the cause of the glorification of the saved than of their predestination, as the antithesis shows : " Depart from Me, you cursed, into everlasting fire, which was prepared for the devil and his angels ". But Christ does not say here why fire was prepared for these from eternity, but why they were sent into it. In fact He says that the fire was prepared for the devil and his angels. In the same manner are to be understood the words following : " Come, possess ye the kingdom, for I was hungry ".
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For I was hungry. It has been made a question whether Christ will speak these actual words when He comes to judgment. We may think that He will say not only these, but others not uttered by Him, or recorded by the Evangelists ; for, as beforesaid, not all who will receive the kingdom will receive it as having fed Christ when He was hungry. And we may believe that the reason will be given to each why he is admitted to the kingdom of heaven ; for to do so would pertain both to the dignity of the judge and the glory of the blessed. Why, then, did He speak only of those who gave Him meat when He was hungry ? It has been shown above that He gave one case as an example of the whole ; and He gave this rather than any other, because nothing is so praiseworthy in us than that charity to our neighbours which, though it takes many forms, appears in none to more advantage than in the feeding of the hungry poor, as Euthymius has observed.
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Then shall the just answer Him, Lord, when did we see Thee hungry ? Origen and The Author think that the just said this, not from forgetfulness, but from humility, as if not admitting that they had that grace of charity for which Christ praised them. It may be rather that they answer thus because they did not understand the words of Christ, for they could not be ignorant that they had at times fed the poor of Christ, but because He will not say, " The poor were hungry, and you fed them," but " I was hungry, and you fed Me," and they will know that they had never fed Christ Himself, therefore they will ask, " When saw we Thee hungry ? " It seems to be thus from Christ's explanation, verse 40.
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As long as. 'E(/>' ocrov, As far as you did it to one of these, My least brethren, you did it to Me : that is, what you did to them, you did to Me ; as verse 45.
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You cursed. Origen and S. Chrysostom observe that Christ did not say, " Cursed of My Father," as He had said to the just, " Blessed of My Father " (verse 34), because God is the author, not of cursing, but of blessing : not of punishment, but of reward. Not that He is not also the author of punishment, but He has prepared rewards freely, and out of the inclination of His own mind. He prepared punish ments unwillingly, as it were, and to satisfy His justice.
Into everlasting fire. These words confute the opinion of the followers of Origen, who denied the eternity of the punishment of hell, against whom Bede and Theophylact argue on this passage. Origen himself, in his Tractat. xxxiv., speaks very soundly on it. It has been doubted whether it will be a true and literal fire. Two things are certain on the subject : 1. That the Faith teaches us that the punishment will be a true one, felt not in thought only, but in sense and contact. 2. There is another less certain, not taught by the Faith, but held by almost all ancient authorities, that the fire would not be of the same nature as ours. So say Origen (Horn, ad Diversos., and Tract, xxxiv. on S. Matt.}, S. Ambrose (Comment, on S. Luke xiv.), S. Jerome (On Isa. Ixv., Ixvi.), Damascene (De Fid., w., last chapter, ad fin}. But it does not follow from this that it is not true fire ; and we cannot safely deny that it is, because Scripture everywhere calls the pains of hell, fire. If this were a metaphor and not the literal truth, they would sometimes be described otherwise, and not so frequently termed fire. Which was prepared for the devil and his angels. Christ does not say, " Which was prepared for you," as of the kingdom of heaven (verse 34, and I Tim. u. 4 ; Wisd. i. 13 ; Eccles. vu. 30). God prepared the kingdom of heaven for all men, if they will be saved from all eternity : but eternal fire only by necessity and a kind of compulsion to punish the wickedness of the angels. So say Origen, S. Chrysostom, Theophylact, and Euthymius. For the same reason, perhaps, He did not say, " Which is prepared from the foundation of the world," as He had said of the kingdom of heaven (verse 34) : because He had prepared the kingdom of heaven, which He made of His own will, for men from the beginning of the world, that is, before He created men themselves. He prepared the fire only from compulsion, and, therefore, not from the foundation of the world, but after this, and after sin.
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Ulterius declarat Ghristus quomodo nos paratos esse oporteat ad adventum suum ; simul innuens -fieri posse ut non tarn cito veniat. Quocirca inducit parabolam decem virginum , quinque prudentium , fatuarum quinque; illae prospexerunt sibi de oleo unde lucentibus lampadibus obviam ire possunt sponso et cum eo intrant ad nuptias; hae autem carentes oleo sponsurn nequeunt comitari ideoque excluduntur a nuptiis. Quantopere Domino cordi sit ut vigilemus et ad suum adventum shims parati, elucet ex iteratis admonitionibus pluribusque parabolis earn in rem assumptis. Inde quoque colligitur nobis maxime opus esse ut continue ad vig'ilantiam excitemur. Atque profecto, prout lans. adnotat, aegre vigilamus in opere Domini; detrahit enim continuo ad curas et delicias vitae huius caro dormitareque facit. . Voluit itaque Dominus quam necesse sit vigilare et esse paratnm semper penitus infigere animis nostris, quod ut difficile a plerisque praestatur, ita res est summi pro omnibus moment! . Quare in tarn crebra ac varia adhortatione agnoscenda est et gratis animis laudanda Salvatoris benignitas nostro emolumento sollicite providentis. Ipsa autem parabola, uti in aliquibus ad mores ludaeorum in celebrandis nuptiis conformata est, ita tamen in aliis ab eorum consuetudine recedit. Celebrari solebat convivium nuptiale vespere ; sponsa in domo parentum corona .virginum coaevarum cincta exspectabai adventum sponsi, qui cum iuvenibus sibi coaevis sub canticis et musicorum instrumentorum sonitu sponsam ex domo parentum in domum suam sollemniter deducebat; qua in pompa faces ac lampades ferebantur. Convivium itaque in domo sponsi habebatur. Id novi inducitur in parabola, ut buic pompae nuptiali, qua sponsus sponsam in suam deducit domum, decem obviam eant virgines. Quod ita factum esse probari quidem nequit; at fieri potuissenonestcurnegetur (cf.Fo^c/cp. 508). Quae explicatio facilior videtur quam recurrere ad morem antiquum (lud. 14,10). Christus sponsus itaque venit, ut suam sibi despondeat Ecclesiameteasanimasquaelampadibusaccensisi. e. gratia sanctificante meritisque operum bonorum ornatae ei obviam veniunt introducat adnuptias coelestes. In eo enim quod virgines ei obviam ire dicuntur lucentibus lampadibus melius exprimitur qua ratione oporteat onines esse paratos , quam si solum , uti alias usus ferebat , domi sponsum exspectassent. Simul ipsa hac immutatione indicatur, de alio sponso iriduci sermonem, cui maiore significatione honoris occurrendum sit. Itaque v. 1 tune i. e. eo tempore quo Christus adventurus est; cf. 24,40; simile erit regnum coelorum decem virginibus, in regno messiano simile quid continget ac si decern virgines etc.; vide de modo loquendi 13,24; 18,23 etc., quae accipientes lampades suas exierunt obviam sponso et sponsae, virgines in parabola ponuntur quia in vita communi consuetude erat, ut sponsa cum virginibus coaevis adventum sponsi exspectaret. Dicunt aliqui decem virgines comites ac socias fuisse ex usu ; at id nullo testimonio probari potest , sed ex hac parabola haec assertio orta esse videtur, Censet S. Chrys, sub persona virginum efferri parabolam , quia antea magna quaedam dicta sint de "virginitate (19,11), quae adeo est praestans, ut in vetere lege ne sancti quidem viri illam exercuerint; cum ea insuper in magna apud omnes aestimatione haberetur, posuisse Dominum hanc parabolam, ne quis putaret virginitate servata salva esse omnia et reliqua posse impune negligi (sim. Theoph. Euth. Schanz}. Quae acceptio tamen a plerisque nimis arctis limitibus circumscribi censetur. Christus enim sponsus non solas virgines sibi despondet, verum tota Ecclesia i.e. omnes fideles sacro hoc vinculo ei iunguntur. Unde merito plerique in istis virginibus repraesentari dicunt fideles Christianos omnes (cf. i op. imp. Bed. Pasch. Br. Alb. Dion. Cai. lans. Maid. Lap. Calm. Schegg}; insuper vide S. Aug.-serm. 93,2 et S. Greg. horn, in evang. 12 (Af. 38,574: 76,1118). Nimis autem signification em extendunt' S. HiL Hier. fideles etinfideles, omne genus humanum interpretantes. Infideles enim nequaquam acceptis lampadibus obviam eunt Ghristo. Id ad solos spectat fideles. Cur autem decem ponantur, commode explicatur cum S. Thorn, quia decem numerus est universitatis , vel ut Dion, ait, quia denarius numerus estperfectus et primus terminus numerorum, ita ut' ultra mm procedatur numerando nisi redeundo ad caput seu unitatem et denarium; unde totum aliquid eo designator (sim. universitatem eo numero declarari statuunt lans. Maid. Lap. Schanz). Praeterea baud immerito advertit Lightfoot ad h. 1. numero denario gavisam plurimum esse gentem iudaicam etin sacris et in civilibus, ita ut eo numero saepius indeterminata quaedam multitude exprimeretur; vide Gen. 31,7. 41. Lev. 26,26. Num. 14, 22. Luc. 19,13. Quae explicatio multo praeferenda est alii, qua numerus iste ad sensus bominis externos et internos refertur (cf. S. Hier. Greg.}. . ~ Id quod hoc loco significatur, praeclare quoque exprimilur a S. Paulo dum scribit : despondi enim vos (Corinthios) uni viro yirginem castam exhibere Christo (2 Cor, 11,2). Est enim Christus sponsus (cf. 9,25), Ecclesia eius sponsa (cf. Eph. 5,25 seq.) et cum Ecclesia non exsistat nisi in fidelibus, singulae animae fideles eo titulo revera gaudent; gaudent singular! quadam ratione virgines mente et corpore (etsi istae unice nequeuntintelligi); unde etiam patet quam apte in s. liturgia haec parabola diebus festis" s. virginum legatur. Illae autem in parabola describuntur accipientes lampades suas; in vespertina enim deductione sponsae praeferebant in scipionibus faces i. e. baculos ligneos, in uniuscuiusque summitate vasculum instar scutellae habentes , in quo segmentum panni cum oleo et pice (Lamy], erant clathra aenea scipioni infixa, quibus immissa erant linteola oleo imbuta (lahn, Archaeologia bibl. 40). In hunc itaque morem etiam virgines in parabola obviam euntes sponso instruuntur lampadibus quam vocem aliqui de illis facibus accipiunt; verum nil obstat quominus lampades parvae , prout apud veteres in usu erant , quae fortasse duobus vel tribns linamentis instructae erant lucernae polymixi, intelligantur. Quid vero lampadibus lucentibus designari diceinus? Fidem declarari aliqui statuunt (op. imp. Dion. lans. Maid. FiL}. Sed cum virgines dicantur obviarri ire sponso, certe fides iam supponitur, et si virgines explicamus de fidelibus (vel ut alii volunt de virginibus mente et corpore) semper fides iam includitur. Neque diim postealampades fatuarum exstinguuntur, earum fides exstinguitur; nam volunt sponsum comitari et instanter petunt ut ianuam sibi aperiat. Alii de virginitate explicant (S. Chrys.) quac acceptio pluribus nominibus arctior est. Anima autem fi delis sponsa fit Christi gratia sanctificante ; hac donatur in baptismo , ut hac luce ornata obviam eat Christo eumque advenientem exspectet ; hac gratia si reperta fuerit ornata, ad nuptias admittitur coelestes; hac vero si destituta fuerit, audiet et ipsa a Domino : nescio te. Hanc acceptionem iam S. Hil. nobis suggerit : lampades igitur animarum splendentium lumen est quae Sacramento baptismi splenduerunt , ab ea non alieni sunfc reipsa qui mentem virtute instructam intelligunt (cf. Theoph.Br.}. . '' Quinque ex eis dicuntur fatnae
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v. 2 et quinque prudentes; illae scil. ita vocantur quia sicut experientia docuit, male sibi prospexerint in posterum; aliae prudentes, quod sibi in futurum bene prospexerint (Ians.}\ stultorum enim est non providere de mediis ad finem nee considerare quid pro re nata opus esse possit (Cai.) ; nam
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v. 3 quinque fatuae acceptis lampadibus non sumpserunt oleum secum praeter oleum quod erat ,in lampadibus ; neque cogitabant posse contingere ut parvum illud in lampade non sufficeret :
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v. 4 prudentes vero acceperunt oleum in vasis suis cum lampadibus; hae perpendentes incertum posse esse tempus comitatussponsisimul cum pleo in lampadibus acceper unt oleum in vasculis quod priore consumpto possentinfundere(/a??,5.). Id quod eo magis consultum erat quia lampades veterum satis parvae esse solebant. Iam quid oleum sibi velit, baud difficile erui potest. Oleo enim nutritur flamma. Si itaque lucerna ardens de gratia sanctificaute intelligitur,,oleo omnia ilia designantur quae homo ope gratia e divinae quae ei praesto est ex sua parte praestare debet, ut gratiam sanctificantem conservet, amissam recuperet et retineat et augeat. Quare merito plerique oleum explicant de bonis operibus , de exercitio virtutum (cf. S. Hil. Hier. Orig. op. imp. Theoph. Pasch. Thorn. Maid. FIL etc.] ; S. Aug. modo de caritate , modo de bonis operibus intelligit , S. Chrys. Euth. de beneficentia et misericordia in egenos. Verae enim prudentiae est in vita Christiana thesaurum gratiae habitualis sedulo custodire et augere illis subsidiis quae ad hoc nobis proponuntur : fugapeccatorum , oratione, sacramentorum usu , sedulo virtutum exercitio etc. Uti supra 21,48, ita hie quoque Christus mentionem infert morae
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v. 5 moram autem faciente sponso dormitaverunt omnes, graece : nictarunt, oculis soil, somno gravatis .(Lamy) et capite nutantes et dormierunt; hie ostendit non parvum temporis spatiuminteriectum, discipulos abducens ne exspectent regnum statim venturum esse (S. Chrys. sim. S. Hier. Pasch. Br. Thorn. lans. Maid.}. Somno qui utique -noctu exspectantibus facillime obrepit, aliqui expriini censent teporem ac negligentiam (Orig. op. imp. Keil] ; verum id iam refutant S. Aug. Pasch. exeo quia prudentes quoque dormiebant , quas arguere refrigescentis caritatis absit. Fieri que de mortis somno interpretantur (S. Chrys. Hil. Hier. Aug. Greg. Euth. Bed. Pasch. Br. Thorn. Dion, lans. Lap. Am.} ; sed cum adveniente Christo orbis terrarum non sit quasi in gens coemeterram genere humano praevia morte exstincto (vide ad 24,30. 31) nescio an haec explicatio multis probetur. Alii intelligunt levia peccata infirmitatis quibus sanctae quoque animae aspergantur (Cai.}\ verum potius aliquid exqtiirendum erit quod ex aequo utrisque et prudentibus et fatuis congruat. Unde alii curas quotidianas et labores nobis proponi volunt (Schegg, Schanz) ; sed nuin pacifico illo virginum somno cura et labor apte designantur? Qtiare-si putaveris somnum indigere explicatione , dicere potes cum Maid, dormire idem esse ac desinere de adventu Domini cogitare et eum eo tempore quo venit non exspectare , quod bonis et malis accidet et omnibus qui din aliquem exspectarunt evenire solet , ut exspectare eum desinant et illis iam non exspectantibus aut non cogitantibus , hoc est dormientibus , veniat (sim. Fil.)' Fortasse satius est omnino non quaerere quid somno declaretur, sed eum ad-solam referre narrationem quippe qui noctu et longiore mora facillime accersatur. Insuper omnibus dormientibus explicatur cur fatuae defectum olei non antea adverterint , cum adhuc tempus erat eundi ad vendentes. Inutile est quaerere, ubi exspectarint ; f ortasse in ipsa domo nuptiali (cf . Fonck) ;
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v. 6 media autem node clamor factus est : ecce sponsus (venit], exile obviam ei! quid est media node? quando non speratur, quando omnino non creditur; noctem posuit pro ignorantia (S. Aug. serm. 93,8); cunctis enim ignorantibus dies Domini quasi fur in nocte veniet, veniet inexspectato (S. Br. Theoph. Cai. lans. Maid.). S. Chrys. autem scribit : vel in parabola insistit vel iterum ostendit nocte futuram resurrectionem esse et S. Hier. notat esse traditionem ludaeorum Christum media nocte venturum in similitudinem aegyptii temporis quando pascha est celebratum et exterminator venit ; uncle reor et traditionem apostolicam permansisse, ut in die vigiliarum paschae ante noctis dimidium populos dimittere non l.iceat exspectantes aclventum Christi ; et pos.tquam illud tempus transierit, securitate praesumpta festum cuncti agunt diem . Sed satius est memorem esse verbi Domini : de hora ilia nemo scit (24,36). Clamorem qui subito illis minime cogitantibus tollitur explicant angelorum vocem et sonitum tubae (24,31. 1 'Cor. 15,52. 1 Thess. 4,15 in voce archangeli et tuba Dei etc.), eo soil, tempore quando electi congregabuntur a quattuor ventis et mortui in sepulcris audient vocem Filii Dei. In parabola clamor ille tollitur non tarn a iuvenibus a quibus cinctus et festive deductus appropinquat sponsus, quam ab aliis qui pompam illam et faces et musicam e longinquo advertunt. Si enim sppnsus iam proxime adfuisset , non potuissent fatuae sperare se posse abire ad oleum emendum et redire ad sponsum comitandum. Illo clamore excitatae
25:7
v. 7 surrexerunt omnes mrgines illae et ornaveruhtlampadessnas, i. e. composuerunt, adornarunt, linamenta v. g. purgantes, ea magis extrahentes , ut maius exsistat lumen, et oleum aifundentes. Turn demum animadverterunt fatuae sibi deesse vasculum olei et mox fore ut lampades exstinguerentur; quare
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v. 8 fatuae sapientibus dixerunt : date nobis de oleo vestro , quia lampades nostrae exstinguuntur ; nam etsi fatuae erant, tamen hocintelligebant quoniam cum lumine debebant obviam venire sponso omnes lampades sensuum illuminatas habentes (Orlg.}. Ceterum bene notat Lap. pertinere hoc et sequentia ad emblema parabolae; neque enim in die iudicii petent reprobi oleum bonorum operum ab electis. Inducitur autem eo modo et declaratur sera reproborum atque inutilis poenitentia;
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v. 9 responderunt prudentes dicentes : ne forte non sufftciat nobiset vobis; si cum codicibus pluribus legeris piiccm, ou ph apjceavi vertendum erit : nequaquam, non sufficiet, ite potius ad vendentes et emite vobis ; qua re ostenditur neminem in illo die ae iudicio iam ab alio posse iuvari; unusquisque enim pro operibus suis merce'dem recipiet neque possunt in die iudicii aliorum virtutes aliorum vitia sublevare ,(S. Hier. sim. S. Chrys. Euth. Pasch. Dion. lans.}. In eo autem quod dicunt ne forte non sufficiat, cernit S. Aug. sobriam et piam humilitatem ; quam vis enim bonus habeat bonam conscientiam, unde scit quemadmodum iudicet ille qui a nemine fallitur? habet bonam conscientiam; non ilium titillant crimina in. corde concepta ; sed propter quotidiana quaedam vitae humanae peccata tamen dicit Deo : diinitte nobis (serm. 93,13) et op. imp. : ostendit in istis verbis , quod ita futurum est indicium terribile , ut nulla innocentia sibi confidat , ibi enim nemo gloriabitur de suis mentis ; unde : et si iustus vix salvabitur, impius et peccator ubi parebunt? 1 Petr. 4,18(5. Br. Pasch. Alb. Dion. Cai. lans. Maid.}. Valebit ibi quod Ecclesia canit : quid sum miser turn dicturus, cum vix iustus sit securus ; nam , ut apostolus ait , nihil milii conscius sum , Notant aliqui etiam in eo responso virgines se prudentes et providas praestareet sibi consulere aliisque nieliore quo possint modo;
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v. 10 dum autem irent emere , venit sponstts et quae paratae erant intraverunt cum eoadnuptias et clausa estianua; iam non possunt illae sibi comparare quod deest; quia iam emendi tempus excesserat et adveniente iudicii die locus non erat poenitentiae , non nova opera patrare, sed praeteritorum eoguntur rationem exsolvere (S. Hier.)' veniente quippe Domino praeteriit dies et venit nox, quando nemo potest operari (loan. 9,4). Unde cum emphasi dicitur at sToipi dcrfr- 6ov ; quoniani ipsa est sponsa quae intrat cum eo, quoniam parata erat et prae nimio amore caritatis pervigil semper et pernoctans sollicita quando veniret sponsus, quae toto desiderio aiihelans ad euni amabat venire (5. Pasch. qui hoc loco explicite statuit virgines prudentes esse illam sponsam , de qua in vulg. v. 1 dicitur ; etiam S. Thorn, quaerit, curnunc solum de sponso sermo sit, et respondet quia caro Christi, sponsa, erit assumpta in glorificationem vel quia Ecclesia perfecte ei unietur per adhaesionem). Intrat sponsus ad nuptias; hae sunt nuptiaeAgni, de quibusApoc. 19,7; atque ad eas introducitur quisquis a Domino repertus fuerit lampadem habens lucentem i. e. habens gratiam sanctificantem. Hi sunt electi quos corigregabunt angeli, hi sunt de quibusiussus est loannes scribere : beati qui ad coenam nuptiarum Agni vocati sunt (Apoc. 19,9). At sors reliquorum qui gratiam sanctificantem exstingui sinebant et eo in statu a Domino deprehenduntur nobis moustratur in fatuis ( illis
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v. 11 novissime vero veniunt et reliquae virgines dicentes : domine, domine, en quam instanter supplicant, aperi nobis!
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v. 12 at ille respondens ait (tempus enim gratiae et veniae transiit) : amen dico vobis, nescio vos; illos enim Dominus solos nOvit qui cum ipso gratia sanctificante sunt complantati (Rom. 6,3), qui tamquam palmites in vite nianserunt (loan. 15,4); hi enim soli sunt membra viva corporis Christi (cf. Col. 2,19) . Quare opus est ut semper simus parati
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v. 13 viqilate itaque, quia nescitis diem neque horam; vide quam frequenter his verbis fmiat, ostendens ignoraritiam exitus utilem esse (S. Chrys.}. Sicut itaque virgines prudentes bene sibi prospexerunt etprudenter se paraverunt ad incertum sponsi adventum, ita et nos adincertum Domini adventum prudenter nos parare iubemur. Ceterum, ut iam dictum est,' quaecumque de adventu Filii hominis dicuntur, etiam suo modo pertinent ad diem mortis uniuscuiusque. Ergo vigilanter curandum est, ne nos dies mortis imparatos inveniat, quandoquidemin quo statu turn inventi fuerimus, in eodem et reperiendi sumus in novissimo generalis iudicii die (Ions.}. Omnes enim DOS manifestari oportet ante tribunal Christi (2 Cor. 5,10); id quod morte cuiusvis fit. De interpretatione notat S. Hier. : prudentem semper admoneo lectorem, ut non superstitiosis acquiescat interpretationibus et quae commatice pro fingentium dicuntur arbitrio, sed consideret priora, media et sequentia et nectat sibi universa quae scripta sunt. Ex hoc ergo quod infert : vigilate quia nescitis diem neque horam, intelliguntur universa quae dixit, id est ideo parabolas esse praemissas, ut quia ignoramus omnes iudicii 'diem, sollicite nobis -lumen bonorum operum praeparemus, ne dum ignoramus iudex veniat . Ad quid parabola tendat praeprimis spectandum est. Deiii notari oportet varia addi, ufc ipsa narratio consistere possit, quae singula subtiliter-velle enarrare inutile esset. Quare non est inquirendum, cur quinque , non autem duae vel tres, dicantur fatuae ; multo minus cum Cai. inde concludendum mediam tantum partem fide- Hum quorum luceant tarn bona opera quam studia ad obviandum sponso, prudentem et per hoc salvandam describi ; proin hie contineri terribilem sententiam. Sicut enim 22,12 ex uno illo qui eiicitur non potest colligi fore solum paucissimos qui ex credentibus peribunt, ita ex quinque fatuis nequit inferri dimidiam partera iri exclusum. Neque opus est cum aliquibus operose inquirere quid in v. 4 vasa significent; si enim propter lampades parvas sibi providere debebant de oleo, id in vasculis secum ferre debebant; vasaitaque ad doctrinam parabolae nihil conferunt, confert autem multum' oleum. Pariter supersedere possunius ne cum aliis investigemus, quinam sint vendentes. Nam tota ilia re nihil aliud declarator nisi die iudicii iam non posse acquiri statum gratiae sed unumquemque ita 'iudicari, uti deprehendatur, et significatur hominem quae in via neglexerit, non posse acquirere vel resarcire in termino. Neque profecto qui carenl gratia sanctificante redibunt ut ianuam pulsent et Christum sollicilent ut sibi aditum aperiat. Verum hisce modo ad narrationem consentaneo graviter inculcatur damnum illorum reparari nulla ratione posse. Frustra itaque praeterea quaereretur quid significet reditus et similia. 0) Parabola de talentis distributis 35,14-30- Docetur hac parabola quomodo nos oporteat parare ad adventum Domini. Strenue enim donis a Deo concessis laborandum est ad Dei gloriam secundum mensurana gratiae munerisque cuique attributam. Ad quod uf excitemur, et praemia proponuntur eorum qui diligentem operam navaverint et poenae negligentium ac desidum. Proinde mercede et metu proyocamur, ut cum gratia Dei studiose cooperemur. Et si hanc parabolam cum antecedent! comparamus, dicere possumus, a nobis id exigi, ut Domini servi simus utiles acfrugiferi, prout lans. existimat, qui quattuor parabolis (24,43-25,30) nos doceri dicit, ut simus vigiles, fideles, prudentes, utiles, si adventum Domini velimus cum nostro bono excipere. Vide ad hanc parabolam Fonck p. 531 seq. Parabola similis legitur Luc. 19,12-26. Verum haec dicta est ad populum cuni Christus lerichunte versaretur ; haec narratur de decem seryis quorum unicuique iina datur ad negotiandum mna ; in hac servus piger mnam reponit in sudario. Nostra autem parabola alio loco et tempore et solis enarratur discipulis; praeterea in sat multis ab ilia diversa ad aliud dirigitur, tres solum servi nominantur, alia est bonorum distributio, secundum quam aliud quoque lucrum exsistit, poena servo pigro inflicta est alia multoque gravior etc. Quare non dicendum est cum Maid, esse tinam eandemque parabolam , quam suo loco et tempore narret Lucas, Matthaeus autem hie inseruerit. Sed cum S. Chrys. lans. Lap. Arn. Schanz, Fil. tenendum est duas has parabolas a Christo esse propositas. Cum enim et ipsa narratio et id ad quod tendit parabola inter se differant , cur Ghristus qui eandem doctrinam alias quoque repetito proponit non similem parabolam bis enarrasse censendus esset? neque obstat (quod Maid. censet) tarn breve temporis inter vallum, lllam quippe apud Lucam docuit ante sollemneni inurbem ingressum, hancferia tertia hebdomadae passionis. At nonne eodem etiam loco et tempore repetito ad vigilantiam adhortatur (24,42; 25,13)? Accedit quod eodem tempore et nexu quo apud Matthaeum, apud Marcum quoque 13,34 eiusdem parabolae mentio fit. Quare recte distinguunt multi duas parabolas. Parabola haec adnectitur ad v. 13 mgilate itaque , cuius admonitionis nova ratio in ipsa parabola continetur; quare y^o legitur;
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v. 14 sicut enim homo peregre proficiscens vocavit servos suos et tradidit illis bona sua; oratio est, ut 'Maid, dicit, imperfecta et pendens; niliil enim est quod particulae sicut respondeat; sed apodosis facile suppletur, vel sic est regnum coelorum (cf. simile est regnum coelorum homini proficiscenti etc. quod dici potuit secundum nor mam aliarum parabolarum) , vel ut in fine parabolae suppleatur : sic erit adventus Filii horainis (24,39); verum cum parabola sit longior, oratio languesceret, si in fine demum poneretur apodosis. Putat Orig. deesse : sic et Filius hominis, quia ipse sit qui in parabola proponatur peregrinans quasi homo. In ista profectione intelligi Ghristi in coelum ascensum (cf. Theod. heracl. in cat. Cr. Theoph. op. imp. Cyr. Cai. Calm. Lap.} recte dixeris ; eo enim revera corporali sua praesentia recessit a terra , postquam fundata Ecclesia et sacramentis institutis et doctrina tradita revera bona sua suis com misit servis;
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v. 15 et uni dedit quinque talenta, aliiautem duo, alii vero unum, unicuique secundum propriam virtutem et profectus est (statim} ; hie dominus describitur ditissimus; vide de talentis ad 18,24; datpecuniam servis ad negotiandum , non aequalem cuique summam, sed consideravit singulorum vires, capacitatem, ingenium, industriam et secundum proportionem facultatis et virtutis accipientis (Alb.} distribuit pecuniam, ut quisque quaestum faceret et pecuniam labore et diligentia sua augeret. En,inaequalia sunt dona naturalia et supernaturalia. Applicatio parabolae omnino multiplex est. Proximein servis designari apostolos eortimque successores, episcopos, praesules, doctores quibus praedicatio evangelii et donum ad id necessarium tradatur, facile concesseris (cf. Severus in cat. Cr. Euth. Theoph. Orig. Hit. Hier. Pasch. Schanz} ; verum hie non esse sistendum, merito quoque plerique statuunt. Dominus enim non solum ab apostolis et praesulibus et doctoribus exigetrationem in iudicio neque de solo praedicationis dono eiusque usu quaestio instituetur ; quare bona quae Dominus distribuit intelligenda sunt gratiaeet dona diversa spiritualia quae singulis obveniant et de quibus iis ratio erit reddenda quomodo illis usi sint ad Dei gloriam , ad suam aliorumque (pro ratione donorum) utilitatem (cf. S. Thorn. lans. Am. Fil.}. Atque simul cum donis spiritualibus alia quoque nobis committi de quorum usu ratio a nobis exigetur, recte advertunt; talenta enim vocantur, scribit S. Chrys., quae in cuiusque potestate sunt, sive munus praesidis, sive.opes, sive doctrina , sive aliud quidquam huiusmodi, et S. Greg, hisce talentis adnumerat quoque intelligentiam , terrenam substantiam, artem quam quisque didicerit, familiaritatis locum et auctoritatem qua apud alios valeat; et similiter S. Hier. Pasch. lans. Maid. Lapet Calm, qui scribit talenta ex quibus quaestus fieri debeat esse naturalia corporis et animi or-namenta, supernaturales gratias, scientiam et eloquentiam, munera, magistratus, dignitates, quidquid denique largiatur Deus, ut iis in illius obseqiiium et gloriam no-> stramque ipsorum aliorumque sanctitatem utamur. li&Polzl, Fonck, alii . XJlterius, at subtilius alii quandoque inquirunt quid per quinque talenta, quid per duo, quid per unum intelligatur. Et S. Hit. quidem servum' quinque talentorum dicit po.pulum ex lege credentium, i. e. ludaeochrislianos ; alterum ethnicochristianos , tertium ludaeos qui in lege persislant; 5. Hier. : vel diversas gratias intelligamus quae unicuique traditae sunt, vel in primo omnes sensus examinatos, in,secundo intelligentiam et opera, in tertio rationem, qua homines a bestiis separemur ; sim. S. Pasch, et inter alia S. Greg. horn. 9 in evang. donum quinque sensuum i. e. exteriorum scientiam, intellectum et operationem , solummodo intellectum explicat. Quinque bona Alb. interpretatur bonum naturae, bonum gratiae, bonum scientiae, bonum potestatis, bonum opulentiae; haec igitur quinque danlurpraelatis, duo autem naturae et gratiae bonis omnibus, unum autem quod est naturae datur omnibus . Alia vide si placuerit apud Tost. qu. 131 in cap. 25. Quod autem dicitur unicuique dataesse talenta sec undum propriam mrtutem, in ipsa parabola facile intelligitur. Sed quomodo in applicatione? S. Hie?', quidem censet apostolis doctrinam evangelicam traditam esse pro accipientium viribus (et sim. Bed. Pasch.) ; sed quo sensu? Cat. iis verbis exprimi censet Christum in Ecclesia sna omuia suaviter disponere, neminem onerari supra vires, nulli uegari donum congruum eius viribus. Sed quae vires intelliguntur? naturales an supernaturales? si naturales, dici nequit secundum eas dari dona supernaturalia; si supernaturales, hae ipsae iam pertinent ad talenta. Alii concipiunt secundum niensuram iidei suae (5. Hil. Theoph. Euth. Pasch.], uti Rom. 12,3? Existimat Lap. posse hanc parabolae partem aliquo modo applicari ad gratias gratis datas et status, ut magistratum, episcopatum, apostolatum, sacerdotium etc., quia haec Deus saepe viribus naturae contemperet nee aliquem ad statum aliquem aut gradum eligat nisi ei ferendo par sit et natura idoneus aut quern ipse idoneum faciat. Et lans. generaliter statuit Christum in diversitate donorum suorum et vocationum attendere qualitates et vires hominum , ut nullus conqueri possit plus sibi commissum aut minus quam oporlirisset. Atque Tost, dona a Deo dari secundum cuiusque capacitafcem s la hut, et similiteretiam Theoph. : invas enimquod ego daturus sum Deo, inillud mittet donum suuni; si parvum dedero, parvum dabit et ipse donum ; si magnum , magnum ipse dabit . Quae ne erronea sint intelligi debent non de nostra sola operatione , sed de nostra cum gratia Dei cooperatione qua maiore vel minbre utique fieri potest, ut mains minusve aliud donum gratiae concedatur. Neque dici potest Deum ita mensuram gratiae determinare prout quisque magis minusve se disponat (negative, obicibus gratiae remotis) ad gratiam. Nam Deus in gratiis distribuendis liberrirnus est et liberrime agit. Ex hisce colligitur hanc partem non commode posse applicari. Sive enim talenla intelliguntur notione plane general! , sive de donis supernaturalibus, ubique cernitur incommodum. Nam si priore modo acceperis, illud quod dici posset virtus propria iam in talento includitur. Si talenta retuleris ad dona supernaturalia, haec non dantur ratione habita virtutis. naturalis ; si autem intellexeris cooperationem cum gratia, exsurgit duplex incommodum : gratia ilia pertinet ad talentum, ergo iam non habetur propria virtus; neque gratia subsequens semper datur ad mensuram cooperationis cum praecedente ; Deus enim in distribuendis gratiis earumque gradu largiendo liberrimus est. Ergo secundum propriam virtutem (etiamsi propriam virtutem explicaveris de gratia accepta) nullo modo necessario fieri dici potest et saepe ilia proportio a Deo non observatur. Ergo ad summum restat illud quod supra Lap. assignavit. Ne id quidem semper et ubique, sed solum quandoque vel etiam saepe. Quare assentiendum erit ei quod dicit Maid, verbum hoc unicuique secundum propriam virlutem non ad aliquid in parabola significandum , sed ad explendam parabolae narrationem ex hominum consuetudine Christum adhibuisse; quia ergo homines solent bona sua servis non temere et aequaliter, sed pro cuiusque virtute.ac fide distribuere, dixit Christus hominem ilium peregre proiiciscentem alii quinque, alii duo, alii unum talentum tradidisse, unicuique secundum propriam virtutem , non quod Deus secundum propriam cuiusque virtutem gratiam distribuat . in eo enim non est parabola ad rem significatam accommodanda sed quod id homines facere soleant et voluit Christus in parabolis vero similia et fieri solita narrare , etiamsi nihil ad finem. parabolae pertinerent ; quibus verbis simul utilia documenta traduritur pro interpretation parabolarum. In diverse numero talentorum cernitur inaequalitas ilia quam Deus pro summa sua libertate in distribuendis donis et grafciis servat et quam Christus iam supra alio modo illustravit (20,13. 14). Talentis itaque servis commissis ipse herus profectus est; qui statim ad 'hoc verbum referunt, explicant : pecunia tradita statim iter aggressus est , ita ut quibus modis s.ervi negotiari et lucra facere deberent non. determinaverit , sed id eorum prudentiae et industriae reliquerit. Nihil vero dicit , quando sit reversurus rationem ut exigat et in administrationem inquirat. Tempus itaque eius profectionis spatium est illud quod in vita unicuique conceditur; peregrinationis tempus poenitentiae spatium est, quo in coelis a dextris Dei assidens potestatem universe generi humano fidei atque operationis evangelicae permisit (S. Hit.). Ita statim iungunt Piilzl, Meyer, Keil etc. lis qui statim ad v. 16 trahunt (vide lect. var.) accenseri debei S. Cyr. quoque ; scribit enim de servis duobus : . euOu? 8k a-eXOovTe; eipyacravro, cp-/)(jl, illo statim nohis hie insinuante, sine ulla cuuctatione perficienda esse quae Dei sunt . Praeterea cum euOew? alias fere in initio sententiae poni soleat, haec explicatio est praeferenda , qua simul exprimitur, quanta sollertia et diligentia servi ad negotiationem sese accinxerini, dum herum statim esse profectnm , parum vel nihil ad rem significatam confert. Statim itaque v. 16 abiit, TropsuGek, profectus est, iter ingressus est, ut negotiationem quam maximelucrosam vel niercaturam valde quaestuosam exquireret et exerceret, qui quinque talenta acceperat et operatus est in eis i. e. negotiatus est, sp-ya^eorOai usurpatur de quaestu qui fit in commerciis et in argentaria et de eiusmodi negotiorum tractatione, et lucratus est alia quinque; tantum lucri quod aequat sortem veteres mercatores haud ita raro fecisse cpnstat (cf. Schanz) ; . eodem mods' v. 17 qui diio acceperat lucratus est alia duo ;v. \^>quiautem unum acceperat, abiensfoditinterrametabsconditpecuniamdominisui, quaenon ad hocsedadquaestum suolabore etindustria faciendum eitradita erat. Applicatio in aperto est. Illi duo prompte et fideliter utuntur donis sibi concessis, strenue gratiis cooperantur, munere suo funguntur, neque deest labori merces. Verum iis negotiantur quae acceperant; ita enim donis Dei eiusque ope undequaque indigemus neque nisi ex acceptis laborare in Dei gloriam et utilitatem nostram aliorumque possumus. Tertius vero servus eos in se exprimit qui gratiam Dei in vacuum recipiunt (2 Cor. 6,1), qui nee ipsi utuntur variis Dei donis nee ea quae habent et facere possent ad aliorum utilitatem dispensant (S. Hil. Br.} vel qui, ut S. Greg, in terra abscondere applicat, acceptum ingenium in terrenis actibus implicant, lutcrum spirituale non quaerunt, cor a terrenis cogitationibus nunquam levant (sim. Theoph. Bed.}. Uti 24,48 et 25,5 ita hie quoque exprimitur mora longior, adeoque innuitur adventum Domini baud post breve tempus esse exspectandum
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v. 19 post multum vero temporis venit dominus servorum illorum et posuit rationem cum eis; multum temporis ad negotiationes concessit et multam commisit pecuniam ; ergo amplam dedit servis opportunitatem probandi suam industriam , artem, fidelitatem. Verum etiam valet quod graviter monet S. Greg. : lectio haec sollicite considerare nos admonet, ne nos qui plus ceteris in hoc mundo accepisse aliquid cernimur ab auctore mundi gravius inde iudicemur; cum enim augentur clona^ rationes etiam crescunt donorum . Vide Luc. 12,48. Sed servus prior et alter cum fiducia rationem reddere potuit et dicere_: gratia Dei in me vacua non fuit (1 Cor. 15,10)
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v. 20 etaccedens qui quinque talenta acceperat obtulit alia quinque dicens : domine, quinque talenta tradidisti mihi , ecce alia quinque superlucratus sum ; bonus servus, non quasi glorians in opere suo, non primam lucri talentorum memoriam facit, sed primum memorat quae accepit, postea quaeinvenit, ut ostendat non studii sui aut laboris esse quod acquisivit, sed beneficiorum dotnini sui quibus acquisivit, tanquam si dicat : domine, ego quantum ad meum stadium et laborem nee modicam quidem iustitiam facere potuissem , nisi gratia tua fuisset mecum (op. imp.}. Indicatnr itaque eum qui accepta gratia bene utatur mereri accessionem gratiae (Mald.}\ simul autem. verbis servi admonemur debere servum frugi suo domino lucrum facere per accepta ab ipso dona et lucrum non simplex sed quod respondeat et quasi aequivaleat acceptis donis (lans.)] proinde unumquemque pro suo munere , ingenio , gradu in id debere incumbere ut Dei negotia in se aliisque promoveat et ita Domino reddat fenus et usuram pecuniae sibi concreditae. Valet illud : Y^eaOs TpaTcsCftat 86y.ij/,ct. Servum fidelem laudat herus et remuneratur
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v. 21 ait ilii dominus eius : euge, su eodem modo explicari oportet : pulchre, bene, recte, ea scil. ratione qua bene graece dicitur euye; nam eu aclnectere ad vis TCKTTOS (ut aliqui volunt) vocativo interposito vetamur, serve bone et fidelis, quia super pauca fuisti , fidelis , super multa te constituam; iam fit transitus a parabola ad rem significatam ; quinqueenimtalehta si in parabola sistas certe non computantur tamquam res parva,-neque verisimile est fingi herum qui ita ultra omnem probabilitatem dives sit ut earn possit dare remunerationem , quacum comparata quinque talenta sint res parva. Sed bona et dona praesentia si cum bonis ac donis coelestibus , cum visione Dei beata .comparantur, pauca dici possunt. Ilia enim retributio superat omnia quae mente et cogitatione fingere possumus; nam oculus non vidit nee auris audivit nee in cor hominis ascendit, quae praeparavit Deus iis qui diligunt eum (1 Cor. 2,9). Modica sunt omnia vitae istius ad comparationem futurorum; bic enim , si cognitionem rerum divinarum spectes , videmus per speculum in aenigmate et cognoscinius ex parte, tune autem facie ad faciem ; hie peregrinamur a Domino et quis perfecte vel semper gustare poteritquam suavis sit Dominus? tune autem torrente voluptatis potabimur a Domino; et quaenam sint multa ilia, explicat Dominus : intra in gaudium do mini tui, gaudium quo herns fruitur tibi communicabitur, eiusdem eris socius et particeps; omnem beatitudinem per hoc dictum ostendit (S. Chrys.} et Theoph. : gaudium Domini incessabilis est laetitia quam habet Deus . Illud gaudium autem tarn magnum est ut non possit concludi in homine et icleo homo intrafc in gaudium illud incomprehensibile et non intrat gaudium illud in hominem velut comprehensum ab homine (Cai.} vel, ut S. Thorn, dicit, quando est gaudium de aliquo quod minus est quam cor timm, tune gaudium intrat in cor tuum ; sed cum. gaudium Dei sit beatitas omni cogitatione maior, homo in illud intrare dicitur, ut magnitudo et excellentia eius declaretur. Neque min ore fiducia accedit
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v. 22 qui duo talenta acceperat et totidem lucratus est; euro Dominus iisdem plane verbis laudat v. 23; . una est vox exsultantis, cum dicitur euge, una laus quia bonus et fidelis uterque vocatur (S. Pasch.}; utrique servo idem patris familias sermo blanditur, quia Dominiis non considerat lucri magnitudinem,sed studii voluntatem (S. Hier.}. Attendit enim Deus industriam, fidelitatem, diligentiam; unde non dicit : quia quinque vel duo superlucratus es, sed quia super pauca fuisti fidelis (lans.} ; unusquisque enim mercedem accipiet secundum suum laborem (1 Cor. 3,8) quern quisque impendent in re sibi commissa, non secundum muneraplusminusvesplendida quae gesserit neque secundum fructum quern apud alios effecerit. Hoc loco igitur uterque eadem ratione laudatur et iisdem verbis ad gaudia aeterna invitatur, quia utriusque par fait labor et industria. Non enim, ut lans. notat, minor fuit industria duobus talentis superlucrari alia duo quam quinque talentis alia quinque. Aliter in parabola Luc. 19,16. seq., in qua inaequaiitas nieritortim et quae huic respondet inaequaiitas praemii declaratur; unus enim una mna decem alias acquisivit, alter ex una alias quinque; . quare ille 'decem, hie quinque civitatibus praeponitur. Duabus itaque hisce parabolis norma Dei in retributione illustratur. Servus vero tertius pecuniam heri non dilapidavit quidem , at illam servavit otiosam neque ullum ad illam augendam negotium suscepit
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v. 24 accedens autem qui unum talentum acceperat ait : domine , scio quia homo durus es, metis ubi non seminasti et congregas ubi non sparsisti; male sibi conscius est, unde sicut eiusmodi homines solent ad increpationem et accusationem transit; qui simpliciter debuit inertiam confiteri et orare patremfamilias , e contrario caluinniatur et dicit se pradenti fecisse consilio, ne durn lucra pecuniae quaererefc, etiam de sorte periclitaretur (S. Hier. Bed.}. Graece eyvwv ca OTI ... quae nota attractionis forma tamen peculiar! emphasi non videtur carere; per locutionem proverbialem herum describit ut asperum, austerum, avarum, qui iniqua postulet et ex aliorum laboribus ditescat. Cum eum solum accuset duritiei , non autem iniustitiae , illud metis etc. probabiliter intelHgi potest secundum regulam iuris , qua omnia quae in agro vel fundo alicuius crescunt possessoris agri sunt, etsi ab aliis sint seminata et culta (cf. Schegg, Schanz). Aliqui^iacJtop- Tct'Cew accipiunt notione verbi "Xa^/v ventilare frumentum (cf. Am. Schanz, Fil. Weiss, Keil}; alii retinent significationem spargendi semen, qua explicatione utique habetur tautologia, dum in priore istud incommodum vitatur. Quia herum describit durum et avarum, dicit se timuisse ne infortunio quodampecuniam in negotiatione perderet etmale ab hero tractaretur;
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v. 25 et timens abii et abscondi talentum tuum in terra; ecce habes quod tuum est, quod membrum ultimum agresti et rnstico modo adiectum est et servus videtur 'velle applicare [quod modo innuerat esse iniquum ut lierus e labore servorum ditescat : tuum est talentum quod dedisti; habes quod tuum^ est, plusexigere non potes. Verum ex iis quae modo dixit contra se iam sententiam protulit
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v. 26 respondent autem dominus eius dixit ei : serve male qui scil. non veretur herum accusare, ut se excuset, etpiger, ea voce veram designat causam, cur non negotiatus sit; sciebas quia meto ubinonsemino? etc. haec per interrogationem legenda sunt ; neque enim herns se talem profiteri vult , sed servuin ex dictis per stringere , ut intelligat se maligna sua accusatione coutra se ipsum iudicium iam tulisse. Si enim herum talem esse cognovit, iam nulla exsistit excusatio pigritiae et negligentiae ; dein simul ei dominus ostendit timorem quern praetendat esse pariter malam excusationem et nihil aliud nisi tegumentuni socordiae; exsistebat enim modus seeurus et facilis reddendi pecuniam frugiferam v;
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27 oportuit ergo te committere pecuniam numulariis etveniens ego recepissem utique quod meum est cum usura fJe&etv, en sine ullo labore id praestari potuit; argentarii pecuniam fenore elocabant; uncle pecunia iis commissa fenore augebatur ; TOX.O; est id quod pecunia quasi gignitur, uti Yarro quoque fenus explicat a fetu et "quasi a fetura quadam pecuniae parientis atque crescentis (Fil.}. Itaque omissio boni et negligentia qua quis donis a Deo acceptis non eo quo debet modo utitur, iam graviter reprehenditur. Huic servo recte comparantur v. g. pusillanimi quibus,. ut Cai. dicit, istae phantasiae de Deo .occurrunt : quod exacte rigorem iustitiae requiret de negotiatione, i. e. de cura animarum, de audiendis confessionibus et huiusmodi quae ad lucra spiritualia exercentur et quod tot occurrunt in huiusmodi muneribus pericula perdendi ut tutum sit et consultum easnon subire negotiationes. Bene quoque monet Lap. : notent hoc qui ingenio, doctrina, prudentia aliisque dotibus sibi a Deo datis non utuntur ad suam aliorumque salutem ob desidiam vel metum peccaudi aliave simili de causa ; ab his enim eorum rationem exactam exposcet Christus . Qualis vero poena eiusmodi hominibus otiosis et dona accepta dissimulantibus et desidia abscondentibus infligatur, in sequentibus exprimitur ; et primo quidem
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v. 28 tollite itaque ab eo talentum ; pro ratione donorum fieri potestut quibus homo non utitur ea demum Deus subtrahat ; ita qui gratiis Dei quas actuales vocant non utitur periculum est ne in posterum multis quas alias accepisset destituatur ; respuentibus evangelii donum ludaeis Deus ethnicis dedit; quam multi sunt qui ad sanctissimum vitae institutum aceersiti, donis et adminiculis cumulati , fide deficierites gravissima in flagitia praecipites ruerunt? Deo interim alios e flagitiis revocante (Calm.}. Quibus simul explicatur qua ratione etiam applicari possit aliquo saltern moclo et date eiqui habet decem talenta, quam vis pateat non eandem gratiam quae alteri tollatur dari ei qui plures acceperit. Seel in parabola hoc additur, quia verosimile erat dominum id facturum fuisse et quia inter homines fieri solet ut pecnnia a negligent! servo ablata diligenti tradatur (Maid.}. Insuper ea re Ghristus aliud documentum nobis proponere voluit, de quo antea quoque iam moniti sumus 13,12;
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v. 29 omni enim habenti dabitur et abundabit; ei*autem qui non habet et quod vide fur ha- . bere, graece : quod habet, auferetur ab eo; TOU e f/.v| S^OVTO? absolute et cum emphasi praeponitur, quasi dicatur : quod vero attinet ad eum qui non habet . . . ; cum in iudicio (particulari vel generali) nemini novum donum ad meritum acquirendum detur nee cuiquam aliquid boni qiiod habet detrahatur, manifestum est hanc sententiam non ad indicium referri. Proinde ipse Ghristus nobis innuit parabolam etiam in hac vita terrestri suam habere applicationem. Et profecto qui fideliter in Dei servitio vires impendit, vario moclo iam hie suam aliquam invenit retributionem , maioribus gratiis donatur, divina consolatione reficitur, dum e contra qui tepore et desidia tepescit, gratiis privatur et Dei iustam indignationem baud raro variis rationibus in se .experitur. Ei potissimum valet quod hoc loco dicitur, qui non habet industriam utendi gratia Dei , et quod habet gratiarum amittet ; Deus enim propter negligentiam et abusum gratiarum iusto iudicio frequentiores uberioresque gratias denegat et varia adminicula subtrahit. Ceterum vide ad 13,12. Sententiam applicat S. Greg, ad caritatem : quisquis caritatem habet, etiam dona alia percipit; quisquis caritatem non habet , etiam dona quae percepisse videbatur amitfit quod verissimum est, si sine caritate i. e. sine gratia sanctificante e vita discedit. Ad iidem refert S. Hier. : . ei qui fidem habet et .bonam in Domino voluntatem, etiam si quid minus in opere ut homo habuerit, ,dabitur a bono iuclice ; qui autem fidem non habuerit etiam ceteras virtutes quas videbatur naturaliter possidere perdet (sim. Bed. Pasch.}. Atque ex parabola hoc imprimis colligitur : qui gratiam sanctificantem acceptam adhibita diligentia auget et multiplicat, maiores quoque favores a Deo accipiet ; qui vero illam bonis operibus non studet multi- plicare, sed quasi otiosam etinutilem retinet , earn ipsam amittet, quia indignum se reddidit tit haberet (Maid.}. Dein servus malus et piger addicitur supplicio
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v. 30 et irmtilem servum qui pro suo hero laborare noluit neque ei ullam attulit utilitatem ex pecunia accepta eiicite in tenebras exteriores; illic erit fletus et stridor dentium, qua sententia a parabola ad rem significatam Christus transit. De ea sententia vide 8,12 ; 13,42 ; 22, 13 ; 24,51 ; crebro itaqueetvariismodisSalvatordocetdesuppliciogehennae(5,29seq. 18,9). Et bene considerandum quod rnonet S. Chrys. et alii, servum ita puniri quia bona non operatus est; vide quomodo non solum qui mala perpetrat, sed etiam qui bona non operatur extremum supplicium luat! Hoc intelligens S. Paulusdicit : vae mihi si non evangelizavero ! et S. Aug. confitetur magnum esse onus, magnum pondus, magnum laborem praedicare , arguere , corripere , aedificare , pro ymoquoque satagere; quis non refugiat istum laborem? sed terret evangelium et isturn terrorem incuti dicit hac poena servo inutili inflicta. Et simul monet suos auditores : si ego erogans timeo , qui accipit securus esse debet (serm. 339,4; M. 38,1481 seq.)? quod idem etiam S. Greg. inculcat ita loquens : sed sicut nostrum periculum aspicitis si dominicam pecuniam teneamus , ita vestrum , fratres carissimi , sollicite pensate, quia a vobis cum usura exigitur quod auditis . Porro si ita punitur qui servavit pecuniam, quid exspectare debent qui cum luxuria consumpserunt , si damnantur qui cum pigritiaservaverunt ' (S. Aug. in Ps. 38,4; M. 36,416)? Neque caret gravidocumento, cur is inducatur occultasse qui unum acceperat talentum. Ne quis soil, putet se posse impune desidem esse, quia insigni ac splendido munere non potiatur vel qnia praeclara dona non acceperit, verum solum mediocria vel exigua. Insuper cernitur, si is qui unum talentum neglexit adeo severe punitur, longe magis condemnandos esse qui pluribus acceptis ea sine lucri acquisitione apud se detinent (cf. lans. Lap.}. Gavillationes a li'tl. factas bene refutat Fonck p. 542. Sunt qui ad hanc parabolam referant illud Christ! verbum quod quidem in nostris evangeliis non legimus sed quod multi tamquam. verbum Domini tradmit vel etiam tamquam dictum in Scriptura vel in evangelio expressum (ita v. g. Clemens alex. Orig. Chrys. Hier. aliique) : yi'veffOs rpw- TrE^Toti So'xifxoi, estote sapientes (probabiles, probati) numularii; explicant enim : feneramini talenta vestra', pecuniam vestram grandi occupate fenore (Schegg , Vil.}. At verbum illud a veteribus alio modo'explicatur; refertur enim ad discernejidum bonum et malum, verum et falsuni, genuinum et adulterinum; ita iam in homiliis clement. 2,51; 3,50; 18,20; ita apud Clementem alex. Strom. 2,4. 15; 6,10. 81; 7,15. 90 aliosque quorum ex-
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v. 31 cum autem venerit Filius hominis in maiestate sua, in gloria sua ; se dicit Filium hominis, quia indicium universale ab eo fit quoniam Filius honiinis est, uti loan. 5,27 dicitur, id quod ex Dan. 7,13 explicatur,' et omnes angeli cum eo; cf. 2 Thess. 1,7; angeli cum eo erunt; qui enim in vita humili ei ministrabant , eo magis comites erunt et nuntii gloriae eius et talis comitatus maiestatem iudicis decet (cf. Deut. 33,2. Zach. 14,5) ; insuper, ut S. 'Chrys. advertit, a dsunt angeli in iudicio testificantes etipsi, quantum administraverint missi a Domino ad hominuin salutem; tune sedebit super sedem maiestatissuae; sedebit tamquam iudex (Euth.} super thronum gloriosum, sese exhibebit gloriosum iudicem omnium et utetur iudiciaria potestate (lans.}. Cum in psalmis iudex in nubibus venturus describatur et Christus nube evectus sit in coelum et eodem modo dicatur esse venturus (Act. 1,9. 11), non spernenda est opinatio apud Maid. Christum super nubem aliquam lucidam et illustrem esse sessurum. Minus placet quod aliis placuit angelos qui throni appellantur fore eius thronum, aut virtutes sanctorum aut Ecclesiam (cf. Orig. op. imp. Bed. Grimm}. Non sine emphasi dicitur tune sedebit etc. ; nunc enim primo suo adventu venit in ignominia, in contumeliis , in opprobriis ; tune autem in gloria et magnificentia (S. Chrys.}. Cum iudice veniunt omnes angeli; quanta pompa et celebritas! Maxima quoque celebritas eorum qui coram tali tribunali sistuntur
Quod Christus iam supra 16,27 dixerat : Filius hominis venturus est in gloria Patris sui cum angelis suis et tune reddet unicuique secundum opera eius , nunc accuratius prosequitur, ut iudicii forma proposita admonitiones de vigilantia et operandi industria traditas confirmet et alte animis nostris imprimat. Itaque extremi iudicii normam ac sententiam tam in impios quam in pios ferendam oculis subiicit. Ad operum autem normam illustrandam ponit pro toto genere unam speciem eorum, quae ad universitatem et communitatem fidelium maxime pertinent et singulorumin proximum acDeum habit udinem facile ostendunt. In ultimo enim iudicio sistitur genus humanum universum ; manifestantur ibi divinae providentiae consiliain administratione ac gubernatione saeculorum etuti in iudicio particular! singuli iudicantur, ita in universali praeterea iudicantur nationes. Quare iis utitur Christus exemplis quae ad vitae societatem maxime pertinent. Hisce simul patet, qualis quisque sit erga Deum (1 loan. 4,20) . Perfectis parabolis quae movent ad vigilantiam tangit hie modum iudicii (Aid.). Et praeclare quidem haec pars subiungitur, ut postquam iam saepius de iudicio admoniti sumus et iussi diligenter ad id nos praeparare , ipsum tandem nobis ob oculos ponatur. Uti eo iudicio iinitur cursus saeculorum et aeternitas inducitur, ita eius iudi-! cii adumbratione et enarratione magnifice quoque concluditur Christi institutio ac doctrina quam eousque discipulis tradidit. Evangelista autem, uti doctrina Christi in sermone montano comprehensa eodein rerum omnium exitu absolvitur, ita vitae publicae enarrationem eadem scenaadfinem perducit , ut popularibus suis ostendatin uno Christo salutem constitui atque ab eo singulorum sortem aeternam distribui. Testes erant apostoli tot persecutionum ac tribulationum Christi, eius paupertatis, humilitatis ; immo post biduum multo atrociora erant spectaturi; quare quemadinodum antea vaticinia de passione et praesentem infirmitatem gloria miraculorum et splendore transfigurationis compensavit , ita nunc gloriam suam exhibet triumphatoris ac iudicis omnium , ut animos discipulorum erigat eorumque fidem confortet et secutura scandala pollicitationis praemio compenset (5. Bier. Pasch. Maid.)',
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v. 32 et. congregabuntur ante eum omnes gentes; omnes omnino iri congregatum, merito explicant plerique (cf . S. Chrys. Bed. Thorn. Maid. Lap. Am. Schanz, Fil.} ;idetverbiset reipsa suadetur. Quia autem Christus iudex dicit sibi esse praestitumvel non praestitum quod uni de minimis praestitum fuisset vel non praestitum , aliqui cbncluserunt soltim de Christianorum iudicio hie agi (cf. Lactantius , Instit. 7,20; Hier. Euth. Grimm, Weiss aliique recentiores) etiam Orig. cum dubio loquitur : utrurn autem omnes ab omnibus qui in omnibus generationibus fuerint, aut illae tantum quae in consummatione fuerint derelictae, aut illae tantum quae crediderunt in Deum per Christum , et ipsae utrum omnes an non omnes, nori satis est manifestum; tarn en quibusdam videtur de differentia earuin quae crediderunt haec esse dicta . At cum exempla ilia operum, uti fit in exemplis afferendis necessario, ex una specie desumpta sintut in una specie reliqua omnia et iudicii sententiaeque norma discantur et illustrent.ur, nullp modo opus est neque licet a sensti obvio recedere. Christus enim ut pro omnibus mortuus est, ita omnium quoque iudex est constitutus; quare nefas est omnes gentes aliter explicare et maiestati huius iudicii quasi velle detrahere. Ad quam maiestatem declarandam gentes omnes et non omnes homines advocantur ; habet enim haec dictio plus ponderis, cum ea explicetur non solum omnium hominum multitude, sed etiam varietas et magnitude nationum, regnorum et quae iis gesta sint facinorum infmita multitude menti et cogitationi obiiciatur et Christus tamquam omnium gentium iudex. in sublimiore cernatur dignitate et mai estate. Per saeculorum cursum in unaquaque orbis terra rum regione una vivebant boni et mali; in consummatione autem fiet discretio : et separabit eos ab invzcem, sicut pastor segregat oves ab haedisi. e. discernet eos facillime , sine ullo errore aut haesitatione ,
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v. 33 et statuet oves quidem a dextris suis, haedos autem a sinistris; cf. Ez. 34,17 : ecce ego iudico inter pecus et pecus. Pars dextra honoris est (cf. Gen. 48,13. 17. 3 Reg. 2,19. Ps. 44,10; 109,1. Eccl. 10,2. Eccli. 12,12; 21,24 etc.). Boni comparanturovibus; Christus enim se dixit bonum pastorem (qui ut talis praedictus erat, Ez. 34,23) et oves suas audituras esse vocem suam et se cognoscere oves suas. In ovibus autem exprimi censent mansuetudinem et patientiam (op. imp.}, simplicitatem et innocentiam (S. Br.}, quibus virtutibus addunt Alb. Thorn, utilitatem et obedientiam; quare hisce iustos designari et moribus describi existimant (lans. Lap.}. Malos vero conferri haedis proptersterilitatembonorum operum (S. Chrys. Theoph.Hil.}, insuper propter libidinem, lasciviam, rixam, immunditiem, foetorem existimant (cf. S. Hier. Euth. Pasch. op. imp. Alb. lans. Lap.} vel quia pro peccato semper haedi in lege offerebantur (Lamy}. Ultimum iudicium celebratum iri in valle losaphat prope lerusalem , sententia est amultis adoptata (theologorum sententias refert Suarez in 3 p. qu. 59 disp. bBsect.^-.KatsGhthaler, Eschatologia p. 383). Verum adverti. debet earn sententiam si rem accuratius inspexeris non habere fundamentum in s. litteris. Nam vallem nomine losaphat prope Jerusalem olim appellatam esse probari nequit neque Flavius losephus qui regionem urbis clare et distincte describit eius vallis mentionem facit. Solum tempore posteriore modo vallis Hinnom , modo vallis Cedron ea quoque appellatione designatur. Neque potest provocari ad loel 3,2; nam eo loco vallis losaphat appellatio est allegorica : vallis ubi Dominus est iudex , qua non nomen alicuius vallis , sed res et eventus declarator, sicuti 3,14. eadem vallis appellatur vallis concisionis, item nomine symbolico , ut exprimatur quid iudicio Domini effectum sit. Porro notum est prophetas eiusmodi nomina symbolica efformare , ut brevi quasi formula doceant quid Deus sit operaturus (cf. Is. 7,14 ; 9,6 ; 58,12; 62,4. ler. 3,17; 23,6; 33,6. Ez. 39,11. Os. 1,4 seq. etc.). Et S. Cyr. quidem scribit (ad loel 1. c.) : frivola et anilia sunt quae apud ludaeos circumferuntur, olim in valle losaphat, ubi mortui in vitam redierint Deuni de omnibus indicium habiturum . Ceterum vide quae scripsi in Comment, in proph. min. I p. 237 seq. Quomodo et ubi Christus sit appariturus , ita Orig. explicat. : sicut fulgur egrediens ab oriente et propterea quod omnia implet apparet usque ad occidentem , sic cum venerit .Christus in gloria sua, proptereaque ubique f uturus est et ipse in conspectu omnium erit ubique et omnes ubique erunt in conspectu ipsius et sic constituentur ante sedem gloriae eius , atque idem censet S. Pasch. : nbique omnibus manifestus et ipse in conspectu omnium erit et omnes ubique ante ipsum erunt . Hiigitur statuere videntur multiplicem Christi praesentiam corporalem, sicuti in s. eucharistia plurimis in locis simul praesens est. Qui prius se Filium hominis vocavit et pastorem , nunc regem se vocat , quod regis sit iudiciariam prbferre sententiam et turn ad regni consortium vocare , turn ab illo proscribere (lans.} ;
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v. 34 tune dicet rex his qui a dextris eius erunt : venite benedicti Patris mei quos soil. Pater meus benedictionibus ac beneficiis cumulavit; vocat eos benedictos ob eminentiam divinae benedictionis qua condonatur eis immensa gloria , qui benedicti dicuntur a Domino (S. Pasch.} ; o vocem, optabilem, o honorem ineffabilem; benedicti, inquit, Patris mei,laudati, electi (Euth.}; blande eos ad se advocat et invitat; possidete , xTc-yipovop/floare, hereditate possidete, quasi proprium, quasi paternum et vestrum, iam olim vobis debitum (S. Ghrys.}; qui enim Christi sunt, sunt filii Dei , si autem iilii , etiam heredes et coheredes Christi (Rom. 8,17), ideoque Christus etiam eadem voceutitur 5,5 et 19,29;. paratum vobis regnum a constitutione mundi cf. 13,35 ; arco /ca xo'<j[/.ou non significat ab aeterno, neque am> idem est quod rcpd tamen legit Orig. in cat. Cr. et S. Chrys. ; electio Dei facta dicitur ante mundi constitutionem (Eph. 1,4. 1 Petr. 1,20), non autem praeparatio regni; quare paratum regnum in ipsa mundi creatione ita intelligi potest, ut tune locus regni aptatus sit. Gum enini hoc regnum vel haec beatitas contingat hominibus, creaturae autem necessario in loco vel spatio exsistant, apte tune dicitur regnum eis praeparatum quando Deus creavit , quia ante creationem solus exsistebat Deus. Quare praeparatio regni seu felicitatis bene potest distingui ab ipsa electione ad regnum neque dicendum erit cum lans. praeparationem regni non esse aliud quam hominum ad regnum illud praedestmationem. Cernitur in ea quoque insignis Dei dilectio qui electis suis ab aeterno destinavit et in tempore (din antequam ipsi nasc'erentur) praeparavit aeternum illud gloriae regnum. Et cur paratum illud regnum nunc hereditate possideant, ex meritis operum bonorum repetitur
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v. 35 esurivi enim et dedistis mihi manducare; sitivi et dedistis mihi bibere , id quod in orientali regione, ubi saepe aquae pemiria est, beneficium est baud parvum; hospes eram et collegistis me soil, in domum vestram, ad familiam vestram me adduxistis ; v. 36 nudus i. e. male vestitus, veste indigens decenti (cf. loan. 21,7. lac. 2,5) et cooperuistis me etc. Unam ponit speciem bonorum operum pro toto genere , sicut in exemplis facere solemus. Neque enim singula haec ad omnes pertinere possunt neque propter haec opera sola aeterna felicitas beatis contingit. Hoc itaque exemplo docere voluit Christus , se unicuique redditurum secundum opera nee temere quemqtiam aut salvaturum esse aut damnaturum, sed iustissima de causa eaque publice et coram hominibus declarata, quemadmodum in iudiciis forensibus fieri solet (Maid.}. Aptissime autem haec misericordiae et caritatis opera selegit; sups enim discipulos praeprimis voluit dignosci caritate mutua (loan. 13,35. Euth.) ; hoc mandatum dilectionis suum appellat mandatum; hanc caritatem maxime voluit esse commendatam suis- (S. Chrys. Maid.)] ex hac in fratres dilectione cognoscitur dilectio in Deum (cf. 1 loan. 4,20), dilectio autem est impletio legis; omnis enim lex in uno sermone impletur : diliges proximum tuum sicut teipsum (Gal. 5,14. Rom. 13,8). Insuper in iudicio universal! , in quo rationes omnium coram omnibus manifestantur, omnino convenit, ut tale seligatur exemplum quod ad vitae societatem spectafc et ad universitatem et communitatem fidelium maxime pertinet (lans. Lap.). Praeterea cum homo iam natura sua pronus sit ad miseriam aliorum sublevandam, haec possunt dici proponi tamquam minora (S. Thorn.}] sed si Deus iam exigua beneficentiae et consolationis opera praemio remuneratur adeo excellent! , qualis felicitas censenda erit eos manere qui heroes sunt virtutum? Num haec omnia reyera a Christo dicentur? num. iusti revera respondebunt iis verbis quae legimus
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v. 37 Domine, quando te vidimus esurientem et pavimus te? etc. Id sane non erit affirmandum. Hac enimnarratione Dominus suum sermonem nostro accommodans captui crasso quodam modo , ut lans; loquitur, significare voluit novissimi iudicii rationem. Et S. Thorn, quidem docet omnia ad interiorem locutionem referenda esse et significari omnia in hominum cognitioneni induci (sim. Alb.}. Alii consent solam sententiam salutis vel damnationis (v. 34. 41) sensibili voce a Christo iri prolatum (lans. Lap. ne hoc quidem -S. Thorn, concedit ), reliqua spiritual! instinctu cuique revelari ac dictari. Atque haec sentit S. Aug. quoque qui scribit : quaedam vis est intelligenda divina qua fiet, ut cuique opera sua vel bona vel mala cuncta in memoriam revocentur et mentis intuitu mira celeritate cernantur, ut accuset vel excuset scientia conscientiam atque ita simul et omnes et singuli iudicentur (de civ. D. 20,14). Quod ergo ibi illustratione divinitus immissa subito quasi in ictu oculi omnibus innotescet et de se et de aliis, id sermo Ghristi in uno exemplo. ad nostram cogitandi rationem explicat. Verum quali ergabeatosfuturus sit affectu , ipsaloquendi forma delineat ; considera enim quam diligenter iustis dinumerans bona sua immoretur in unoquoque verbo , per singula laudaris eos et extollens benefacta eorum (S. Pasch.}. Proinde neque aestimandum est iustos totidem verbis respondere. Quo enim sensu Christus dicat sibi esse beneficia praestita, iusti in hac vita mortali sciunt et ea de re s. litteris satis edocemur (cf. 10,40. Act. 9,4). Num iusti etbeati id nescient in iudicio quod in vita optime intellexerunt? Forma itaque ea qua loquentes inducuntur, declarator quanta admiratione merito nobisprosequenda sit Salvatoris benig-nitas et liberalitas , qui exigua beneficia aliis praestita ita accipere ac rentmnerari vult quasi sibi ipsi essent praestita, declaratur quoque beatos a^noscere animis gratissimis simul et humillimis se recipere mercedem summani quae longissime superet et excedat sua opera neque se ullo pacto ausos esse tantam beatitudinis copiam et abundantiam sibi promittere. Haec igitur exclamatio et interrogatio admirabunda : Domine quando te vidimus etc. declaratidem quod apostolus de beatitate asserit : oculus non vidit nee auris audivit nee in cor hominis ascendit quae praeparavit Deus iis qui diligunt eum. Ex interpretibus alii humilitatem (Orig. op. imp. Bed. Rab. Pasch. Thorn.}, alii admirationem et stuporem (Alb. Lap.} iis verbis exprimi decent. Minim est quod Maid, existimat, eos ideo ita responsuros quod Ghristi verba non intellexerint ; sed certe dicendum 'cum S. Pasch. : non utique iusti eorum oblivisci poterant forte impraesentiarum quae legerant, seu quae pro eius amore in electis Dei gesserant ; sicut hodie nemo est qui ignoret Deo se praestare quidquid in pauperibus Christi tribuit . Geterum Maid, bene ostendit hoc loco probari merita bonorum operum et ex hoc loco perspicuum esse vitam aeternam non solum post opera , sed etiam propter opera dari bonis, ideoque vere proprieque esse mercedem. Id quod a contrario quoque inanifestnm est; in sententia enim condemn atibnis illud esurivi enim et non dedistis etc. manifestum est non solum consequentiam sed veram etiam causam enuntiare. Ut nos doceat et nos exstimnlet ad benefaciendum aliis , Christus ait se responsurum illis
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v. 40 amen dico vobis, quamdiu ecp'o'cov in quantum , quaterius fecislis uni ex his fratribus meis minimis, mihi fecistis i. e. ne quis putet ea solum magni duci a Christo quae fiant iidelibus in dignitate vel gravissimis muneribus constitutis, explicite nominat fratres minimos; quare hi non cum Schegg intelligendi sunt apostoli , sed fideles Christi pauperes , abiecti , ignoti , contempti apud homines (S. Chrys. 1J.il. Theoph.}\ non quod alii excludantur, sed loquitur a minore, ut S. Thorn, dicit, quia possent dicere aliqui : si fecissem pari vel aliquibus de magnis hoc , credo quod redderetur; ideo Dominus dicit , quod non solum maioribus; ideo dicit minimis . Dicens ergo minimos, alios non excludit, sed includit omnes (cf. Orig.]. Sibi autem ea fieri iam docuit 10,40; Ghristo exhibentur quae pro eius amore fiunt (S. Pasch.}] in membris enim suis Ghristus suscipitur; membra autem eius sunt fideles; nam nescitis quia corpora vestra membra Ghristi sunt (1 Cor. 6,15 ; S. /??.)? inde Saulo dictum est : quid me persequeris (Act. 9,4; 22,7; 26,14) et Christus quoque eos qui fecerint voluntatem Patris sibi esse asserit fratres et sorores (12,50; S. Thorn.}. Merito admiratur auctor op. imp. benignitatem Christi : o bonitas Christi ; esto , quamdiu in corpore contemptibilis erat in mundo , fuerat verisimilis ratio , ut propter similitudinem visionis fratres suos homines appellaret; quid autem dicamns, quod in ilia gloria constitutus adhuc contentus est eos dicere fratres quibus sufficeret ad laudem , si bonos servos illos vocaret ? Quam benignum se praebet bonis, tarn exsistit terribilis reprobis
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v. 41 tune dicet et his qui a sinistris erunt : discedite a me maledicti in ignem aeternum qui paratus est diabolo et angelis eius; declaratur poena damni , cum iubeantur ab eo discedere et ab eo repellantur et reprobentur qui est tota et unica beatitudo ; et cum Domini sermo sit iussione in aeternuna a Domino proiecti abscinduntur ab omni boni fruitione, onerantur pondere immenso maledictionis a Deo prolatae, traduntur in poenam serisus grayissimam quae igne consistit. Est in hac contra impios sententia antithesis et imitatio verborum prioris sententiae (Ians.}\ sed quam horrenda opppsitio : illi blande invitantur, hi severe repelluntur; illi vocantur benedicti Patris mei, hisce aliud nomen non inditur nisi maledictorum , eoriim scil. qui pravitate oppleti, cruciati miseriis, omnibus sint horrori et abominationi ; illi ad regnum vocantur heredes Dei, hi addicuntur incendiis aeternis socii e,t heredes diaboli et angelorum ems. Adnotant quoque regnum dici paratum iustis, de igne vero aliter fieri sermonem ; ego namque regnum vobis paravi, ignem vero non vobis, sed diabolo et angelis eius ; quia vos in ipsum coniecistis, id vobis ipsis reputate (S. Ghrys.}, qua locutionis forma ostendit homines a se creates esse ad vitam et gaudium , verum peccantesse coniungere diabolo (Orig. Pasch. lans.}. Poena sensus igne declaratur, qui ignis utique, prout Orig. dicit, alterius generis est ab hoc igne quern habemus in terra. Proinde ad declaranda supplicia ilia ettormentaquibus reprobi cruciantur sermo humanus non habet vocem aliam magis congrtiam et significantem , neque inter notiones et conceptus humanos alius exsistit conceptns, quo melius instrumentum illud iustitiae divinae nobis aliqua ratione declaretur et explicetur. Hoc statim ex -eo colligitur quod Christus ea voce utitur in sententia iudiciali , qua fieri nequit ut ignis solum metaphorice dicatur de angoribus ac cruciatibus conscientiae. Talis acceptio insuper excluditur, cum reprobi iubeantur in ilium ignern ingredi qui paratus est diabolo. Quibus verbis supplicia exprimuntur quae a causa quadam externa cruciante infliguntur. Haec causa nomine ignis significatur; igne autem dolores infliguntur quammaxime acuti et ingentes. Ignem vero ilium esse ignem sui generis, qui nostro conceptu ignis non potest attingi nisi valde inadaequate , concludere licet ex eo quod apostolus in adventu Domini de igne loquitur quo opusuniuscuiusqueprobetur et prosua quisque culpaigne puniatur. Proponi itaque nobis videtur ignis quo discernatur quanto cruciatu quisque castigari debeat (cf. Comely, Comment, in 1 Cor. p. 88 seq.). Porro S. Petrus nos docet de igne quo coeli solventur et elementa tabescent, sed ita ut ex talibus incendiis novi coeli exsistant et nova terra. Sicut itaque aliae voces, uti domus, nuptiae ad res transferuntur coelestes (in domo Patris mei mansiones multae sunt loan. 14,2, nuptiae Agni Apoc. 19,2), ita tamen ut notionem induere debeant longe diversam ab ea qua res humanae designantur, eodem modo erit quoque de igne sentiendura. Estitaque ignis 1 , sed ignis sui generis. Vide periodicum Etudes religieuses etc. t. 50 p, 309 (Juin 1890). Et cur addicantur poenae damni et sensus, ratio repetitur ex eo quia opera caritatis et misericordiae neglexerunt ; f ratres quos viderunt non diligebant, quomodo potuissent Deum quern non videbant diligere? et quomodo eos posset Ghristus tamquam suos agnoscere qui ea carent virtute qua suos ab omnibus dignosci vult?
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v. 42 esurivi enim et non dedistis mihi manducare etc. ; omnia illorum supplicium expetunt : rei postulatae facilitas , nam panis tantum erat ; miserabilis petentis conditio, mendicus enim erat; commiseratio naturae, nam homo est qui petit; promissionis magnitude, nam regnum pollicetnr; supplicii terror, gehennam enim comminatur; dignitas accipientis, Deus enim erat qui per mendicos accipiebat (S. Chrys.} atque merito quoque notat auctor op. imp. : si autem pro eo quod bene non faciunt sic condemnantur, putas quales poenas exsolvent pro eo quod peccant ?
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v. 44 tune respondebunt et ipsi dicentes : Domine , quando te vidimus esurientem aut sitientem aut hospitem etc. et non ministravimus tibi? adnotat S. Pasch. iustos quidem ad favorem iudicis respondentes immorari in unoquoque verbo et sua eodem tenore quo iudex dinumerare; at iniustos quasi nimio pudore vel moerore pro tanto opprobrio perfusos cursim ac breviter dicere; quae forte omnia terrore perculsi sic dicunt negando, ut consuetude est delinquentium ; et Cai. loqu^ndi discrimen ex eo repetit ; quod iusti quieto animo gaudent recolere singula cum suis actionibus, reprobi autem turbata conscientia cum fastidio dicunt quae adversus seipsos militare sentiunt. Si alicubi, certe hie manifestum evadithaec solum ita describi ut innotesc.at opera omnium fieri nota et causas pandi salutis aliortim et aliorum damnationis. Nam nemo assumet Christum cum reprobis longiorem instituturum disceptationem sententia damnationis in eos prolata, neque reprobi quorum longe plerique iam iudicio particulari iudicati et condemnati sunt possunt nescire cur sint damnati. Ad nostram itaque potissimum institutionem haec adeo explicite enarrantur et Ghristus nos admonet quomodo nos oporteat parare ut securi stemus ante eius tribunal; ad id quoque pertinet
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v. 45 tune' respondebit illis dicens : amendicovobis, quamdiu i. e. in quantum non fecistis uni de minoribus his, graece : uni de his minimis,' nee mihi fecistis; quodsi Paulus vere cum infirmantibus infirmatur et cum omnibus patitur fratribus, quanto magis caput totius Ecclesiae Christus, qui dicit unicuique : cum ipso sum in tribulatione (S. Paschal Sententia iudicis est promulgata, rationes omnibus factae sunt manifestae; sine ulteriore mora utrique in suam sortem et hereditatem aeternam quam edocti de iudicii norm a sibi ipsi operibus. in vita mortal! factis elegerunt statim ingrediuntur
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v. 46 et ibunt hi in supplicium aeternum, iusti autem in vitam aeternam,' quibus verbis aeternitas jioenarum evidenter adstruitur. Nam ne quis fortasse dicat ignem aeternum solum esse paratum diabolo et angelis et homines reprobos iuberi discedere in ignem qui sit aeternus pro diabolo et angelis eius , non autem inde sequi eum esse aeternum quoque pro hominibus, mine verba ilia sine ulla dubitatione ita explicantur ut reprobi dicantur ire in supplicium aeternum, sicuti iusti in vitam aeternam , ergo in supplicium quod eodem modo aeternum est et aeternum dicitur quo vita beatorum est aeterna et nulla unquam duratione iinienda. Bene notat Theoph. : nam sicut sancti incessabile habent gaudium (airaucTov x a P c ' v ) ? ^a iniusti incessabilem poenam (aTrauGTov x,o'X(7iv) ; unde et ovibus comparat iustos , haedis autem peccatores; sicut enim haedus nunquam fit ovis, sic nunquam peccator purgabitur et erit iustus . Itaque Christus tamquam alter Moyses et legislator et foederis aeterni institutor vitae suae publicae doctrinam eodem modo atque ille concludit : considera quod hodie proposuerim in conspectu tuo vitam et bonum et e contrario mortem et malum; testes invoco coelum et terrain, quod proposuerim vobis vitam et mortem , benedictionem et maledictionem ; elige ergo vitam , ut vivas (Deut. 30,15. 19).
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εαυτων (H) ou αὐτῶν (ESV).
τότε, terme vague, selon l’habitude de Mt., mais se rattachant cependant à ce qui précède; celte parabole aussi est dans le cadre du grand jour. — ὁμοιωθήσεται au futur, comme vu, 24. 26, ce qui ne veut pas dire que la comparaison se fera alors, ni que le règne sera sémblable, mais seulement : on peut comparer, à propos d'un fait futur. Le caractère sémitique si notoire de ces introductions se retrouve précisément dans l'indifférence des temps ὡμοιώθη où ὁμοιωθήσεται. Comme dans x, 24; xvit, 23, XxN, 2, ce n'est pas le règne qui est comparé à des vierges; le sens est que le règne offre un trait qui sera rendu sensible par l'épisode des vierges. Encore est-il moins question du règne (ou du royaume) en lui-même que de son avènement au grand jour qui est celui du jugement. Les dix vierges sont des jeunes filles, amies de la fiancée, sans que le fait de la virginité ait une portée quelconque dans 18 parabole, non plus que le chiffre de dix, emprunté probablement aux usages et aux convenances. Elles sortent, ce que MeNeile regarde comme l'expression anticipée de leur sortie annoncée au v. 6. Mais le récit serait bien mal écrit! Elles sortent chacune de sa maison pour accomplir [6 rite qui sera indiqué; c’est une vue générale. Les détails ne sont pas tous écrits, mais, puisqu'elles auront à sortir, il faut donc qu'elles se soient rendues dans une maison. D'après l’usage hébreu (Jud. x1v, 10-48; ΤῸ}. vi, 13; vu, 19), il semble que la maison de la noce ctait celle du père de la fiancée. Les vierges devaient y aller pour ensuite sortir au-devant de l'époux. On peut aussi tenir compte des usages de certains Arabes : « Les femmes dressent une tenie isolée à l'extrémité 6. om. αὐτου p. ἀπαντησιν (TH) ou add. (SV). du campement. Parmi les chants d'allégresse, elles font la toilette de la fiancée et la conduisent à la tente préparée pour la recevoir. Toutes les femmes entrent pour s’entretenir avec elle. A la nuit tombante, le fiancé arrive pour la prendre et la conduire sous sa tente à lui; les étrangers se retirent. » (Jaussen el SAviGNac, Coutumes des Fugarà, p. 21). C'est à ce dernier moment seulement que la fiancée fait partie du cortège, maïs alors on laïsse les époux seuls. De même chez les Gahalin et autres Arabes : la fiancée est introduite dans une tente séparée « où elle attend son époux qui prend part aux divertissements donnés en son honneur. Lorsque, la nuit étant fort avancée, les assistants commencent à être fatigués, » etc. (Jaussen, Coutumes des Arabes. p, 34). Les Pères Jaussen et Savignac n’ont rien vu de semblable à ce que raconte M. Musil (Arabia Peträa, ur, 494 5.) de jeunes filles munies de lampes à huile, l’usage de ces lampes étant d’ailleurs très rare chez les Bédouins. — εἰς ὑπάντησιν répond dans les LXX à ΤΙΝῚ", mais la tournure est parfaitement grecque (avee ἀπάντησιν) pour signifier qu'on va souhaiter la bienvenue à un magistrat (MM). D'ailleurs arévrnois est La lecon au v. 6, et la variation n'est peut-être ici qu'une élégance de N B G etc., contre D 8 L W etc. — L'addition χαὶ τῆς voupñs D Θ X fam. 1 (sauf 118), quelques autres, tous les latins (af Aiat), tous les syriens (cur. hiat) est impressionnante. Jülicher et Loisy la rejettent, tout en admettant que l'époux va rentrer chez lui, et qu'on a pu effacer ces mots parce que le Christ doit venir au-devant de l'Église. Mais il est bien douteux que des copistes aient eu ces raffinements de logique d'après un sens _allégorique. Ceux qui ont omis les mots ont cru que la noce avait lieu où était la fiancée; ceux qui les ont ajoutés ont pensé à la deductio in domum de la fiancée par l'époux qui donnait la noce chez lui. Cette dernière coutume étant plus commune dans le monde gréco-romain, l'addition est donc une correction (T. H. S. Hetz. Vog.). L'époux seul parait dans la suite.
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De même qu'il y a un homme sur deux, une femme sur deux qui sont pris ou laissés (xxiv, 40 s.), le partage des dix se fait par parties égales. C'est une opposition naturelle dont il n’y a rien à conclure pour le nombre des élus. Les φρόνιμοι sont avisées, les uwgai sont donc simplement des imprudentes qui n'ont pas su prévoir que peut-être il y aurait quelque accroc au programme. Eu effet les deux épithètes sont distribuées seulement d’après ce qui suit. 3 8.) γάρ indice et non pas cause de ce qui précède. Les lampes étaient sûrement de ces pelits godets d'argile, usitées dès l'époque cananéenne. Elles ne pouvaient contenir beaucoup d'huile. Il était donc sage, si on ne savait pas le temps que durerait l'attente, de se munir d'huile dans des vases, probablement aussi 5) D'après Jülicher (suivi par Loisy), le retard ne signifie rien de spécial dans la parabole primitive. Loisy : « On ne demande pas à quelqu'un de se préparer tout de suite à un événement que l'on dirait en même temps devoir beaucoup tarder » (π, 460). En effet, aussi ne le dit-on pas d'avance. La pointe de la parabole était précisément dans cette incertitude. Être prêt quand l'événement est imminent, c'est d’une sagesse vulgäire. Mais il faut être prét, même si le retard se produisait. Celles qui étaient prêtes pour le moment rapproché — selon les conjectures qu'on faisait alors — ne se sont pas trouvées prêtes dans l'hypothèse du retard. Elles auraient dù prévoir cette hypothèse. Sans cette circonstance, pas de parabole. Elle ne fait pas « ressortir uniquement le danger e » (Loisy ἐ. 1.), mais essentiellement l'inutilité d'une préparation insuffisant d'une préparation qui ne tiendrait pas compte du retard possible. La parousie est peut-être prochaine, mais peut-être éloignée. — νυστάζω, d’après l'étymologie (cf. νεύω) « incliner la tête », donc s'assoupir involontairement. C’est pourquoi les vierges laissent leurs lampes allumées; elles croient ne céder au sommeil que pour quelques instants. En quoi elles ne sont pas coupables, puisque les sages le font aussi bien que les autres. Loisy : « Peut-être a-t-on pensé (la tradition et l'évangéliste) que le sommeil figurait la mort d'un certain nombre ‘entre eux » (les croyants) (1, p. 461). Mais alors pourquoi toutes les vierges endormies? C’est prèter des sens allégoriques à Mt. pour l'accuser ensuite d’avoir transformé la parabole ou de ne l'avoir pas comprise.
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On aurait très bien pu imaginer les vierges dormant à la belle étoile. Mais v’elles étaient dans un lieu clos. Elles doivent sortir εἷς ἀπάντησιν. on voit ici q Pour l'emploi de ce mot sans complément, presque dans un sens technique, cf. Pap. Tebt τ, 43 (1), 7 (418 av. J.-C.) παρεγενήθημεν εἰς ἀπάντησιν, en parlant d’un magistrat nouvellement arrivé (MM). Si le mot est différent de celui du v. 1, ὑπάντησιν, c'est peut-être une nuance pour distinguer le propos d'aller au-devant de quelqu'un, et l'exécution de ce propos. Ceux qui crient sont sans doute des jeunes gens postés comme sentinelles au dehors. Peu importe pour la parabole. — γέγονεν est pour ἐγένετο (Deb. $ 343, 3) ou pour un présent historique (Moulton, Prol. 146); ne serait-ce pas un cri prolongé dans la nuit? Jérôme : Traditio Judaeorum est, Christum media nocte venturum in similitudinem Aegyptii temporis, quando Pascha celebratum est, et exterminator venil… Unde reor et traditionem apostolicam permansisse, Ut in die vigiliarum Paschae ante noctis dimidium populos dimiltere non liceat, expectantes adventum Christi; cf. Isidore, Originum, vr, 171. Gel usage prouve combien l'attente de la parousie était demeurée vivante parmi les premiers chrétiens; mais l'heure de minuit vient peut-être de la parabole plus que de la tradition des Juifs, et on ne saurait la regarder dans ia parabole comme ayant une valeur allégorique. Le milieu de la nuit est le dernier délai convenable pour un mariage à un jour fixé.
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εαυτων (THV) plutôt que αὐτῶν (8).
Réveil subit, coup d'œil jeté sur les lampes. L'huile s'étant épuisée, les lampes sont en train de s’éleindre; déjà la mèche fume... Π faut mettre ordre à tout cela (χοσμέω dans son sens primitif d'arranger, et non pas d’orner), notamment en ajoutant de l'huile.
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Les sages ne se montrent pas très complaisantes. Elles sont le type de la prudence, poussée ici très loin, non de la charité. Cependant leur réponse n'est pas ironique. Sait-on bien si vraiment l'époux est si proche? À cette heure, les magasins doivent être fermés, mais, si la noce est un événement dans l'endroit, peut-être les marchands veillent-ils encore. — μήποτε οὐχ est une lecon plus facile, probablement corrigée; μήποτε où μή (B C Δ D etc.) n’est pas impossible dans la oiné, cf. μήποτε où μὴ φοδηθήσονται (Didaché, 1v, 10), et marque un refus plus ferme (cf. Comm. Mc. p xcin). — πορεύεσθε (au présent), allez çà et là, cherchez un marchand, et ἀγοράσατε (à l'aoriste) alors achetez (Deb. 8. 336, 1).
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ἀπερχ. δὲ αὐτῶν est remplacé dans D par ἕως ὑπάγουσι, qui est une bonne explication peut-être traduite du latin. Pendant qu'elles vont vers le bazar des marchands d'huile, l'époux arrive d'un antre côté. at ἕτοιμοι est le point décisif. Celles-ci étaient prêtes! cf. xxrv, #4. Quoi qu'il en soit du lieu où les vierges avaient attendu, les sages entrent maintenant avec l'époux au lieu où se donne le festin Pre cf. xxu, 2 et 9. La porte est fermée, comme dans Le. xmr, 25, où le maitre lui-même la ferme. . 118.) 11 semble bien qu'ici aussi l'époux est chez lui. Mais, de toute façon, il est le personnage principal. D'autant que l’allégorie perce ici quelque peu. Si ἔρχονται est un présent historique dans la perspective de la parabole, l'invocation χύριε χύριε avec la réponse rappellent singulièrement va, 22 s., ou encore Le, xm, 25. Il est très vrai que la parabole finit ainsi par une allusion au jugement dernier, assez claire pour qu'il ne soit pas nécessaire de l’expliquer; c'était précisément dans ce but qu'elle était proposée.
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γρηγορεῖτε n'est pas une allusion au sommeil des vierges, mais doit être pris au sens moral, comme dans’ xxiv, 42, expliqué au v. #4 γίνεσθε ἕτοιμοι, Les termes se rapportent plus directement à l'ignorance du grand jour (xx, 36) qu'à celle de l'avènement du Fils de l'homme, que la figure de l'époux aurait plutôt suggéré ; aussi la recension antiochienne l'a ajouté : ἐν ἢ ὃ υἱὸς τοῦ ἀνθρώπου ἔρχεται. Mais le jour et l'heure, pour ceux qui lisent, leur rappelle instinctivement lemoment de leur mort; c'est l’utilité de Ia parabole pour chacun de nous. Ge verset forme une inclusio par rapport à xxiv, 42.
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Le lien avec ce qui précède est très serré (γάρ). C'est une nouvelle parabole, ὥσπερ, mais elle est soudée à la précédente, de sorte qu'il n’est pas nécessaire de répéter : le royaume sera comparé, etc. Mt. a même omis le second membre de comparaison. Le bon serviteur doit être πιστός οἱ φρόνιμος (xxiv, 45) après les vierges φρόνιμοι, viennent les serviteurs πιστοί, Cependant la fidélité consistera surtout à prendre activement les intérêts du maître. — L'homme est mis en scène au moment de son départ, tandis que dans xxr, 33, il agit avant de partir. Cette fois ce sont les dernières recommandations. Il appelle ses serviteurs et leur remet ses biens; marque de confiance qui n'indique pas un homme exigeant et d'esprit étroit.
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Puisque le maître tient compte des capacités, on peut penser qu'il a choisi parmi d’autres ceux auxquels il confiait sa fortune mobilière. Les sommes sont considérables. Un talent valait 6.000 deniers, 60 fois plus qu’une mine. On conprend mieux ainsi l'intérêt qu'il y avait à faire valoir tout cet argent. — Sur ce début cf. Mc. χπι, 34 ὡς ἄνθρωπος ἀπόδημος... δοὺς τοῖς δούλοις αὐτοῦ τὴν ἐξουσίαν, ἑχάστῳ τὸ ἔργον αὐτοῦ, qui peut être un écho affaibli de la parabole, car on ne prétendra pas sans doute que Mt. dépend ici de Mc.! — Remettre plus d'argent au plus capable paraît plus prudent; remettre à tous la même somme (Le.) marque plus de souci de n'offenser personne. Ce sont des traits de parabole dont il ne faut pas chercher le sens allégorique, comme si la grâce était proportionnée aux dons de la nature, ou comme si les plus favorisés étaient toujours les plus fidèles. Toutefois celui qui a plus recu peut et doit produire davantage, et celui qui ἃ moins reçu ne doit pas se décourager. — Où placer εὐθέως 1] semble que dans le texte primitif il n’y avait pas dé, mis depuis soit après εὐθέως, soit après πορευθείς, Dans B il y ἃ un espace après εὐθέως qui marque l'intention de le joindre à ce qui précède (contre THS). Dire que le serviteur s'est mis aussitôt en train prouverait son activité, et c’est bien dans l'esprit de la parabole (Loisy, Klotz. MeNeïle, etc.) Mais peut-être est-ce plus banal que de souligner la conduite du maître qui part aussitôt, laissant les serviteurs agir à leur aise (Hetz. Vog.). 11 faut en somme tenir compte surtout de l'usage qui est de mettre εὐθέως avant le verbe, sauf Mc. 1, 28.
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ἐχερδησεν (HV) plutôt que εποιησεν (TS).
ἐν instrumental, d'après l'usage sémitique du 3. — ἐποιήσεν est presque aussi soutenu que ἐχέρδησεν, et il serait étrange qu’un copiste ait mis un verbe différent de celui du v. 17, tandis qu'on a dù désirer rétablir l'unité (S).
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ἀπελθών, redondance sémitique; cf. Comm. Mc. p. Lxxxvir.
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Ce long temps, d’après Loisy, peut très bien appartenir «au récit primitif » ÉYANCILE SELON SAINT MATTHIEU. 21 41. om. δε p. egn (THV) et non add. (5). 45. om. 8e Ὁ. προσελθων (TH) ou add. (SV). « il faut que l'absence du maitre se prolonge assez pour que les deux premiers serviteurs puissent gagner leur argent » (π, 470). Réflexion très juste. Mais très naturellement ce trait devait être compris comme une allusion au retard de la parousie (cf. xxiv, 46; XxXV, 27); retard qui nechange rien au devoir des disciples. — Pour συναίρειν λόγον οἷ. xvi, 23 5. Mt. répète volontiers ses expressions.
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De même pour προσελθών qui est de son style et n’est pas trop redondant ici. C’est comme une cour de justice devant laquelle on comparait.
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εὖ, interjection qui approuve et encourage. La réponse est d’abord dans les lignes de la parabole. Le bon serviteur aura de l'avancement. Mais χαρά ne peut être, par exemple, la joie d'un festin ordinaire. C'est la béatitude promise. L'allégorie perce ici très visiblement, et le trait a pu être ajouté par Mt. Mais il ouvre un ‘horizon si profond sur la vie future, qu'on peut bien l’attribuer à Jésus : ut mystice innuatur quod gaudium illud non solum in eo sit intra, sed undique illum cireumdans et absorbens, et ipsum velut abyssus infinita submergens (St Bernardin de Sienne, Serm. I de s. Joseph). 2%) Le reproche de dureté n'est pas étonnant dans la bouche d'un esclave. Mais de plus il accuse assez clairement son maître de gains illicites : il moissonne où il n’a pas semé, c'est-à-dire dans le champ d'autrui. Le troisième reproche est moins clair. Ils’agit peut-être de petites sommes placées çà el là, que ie propriétaire ramasse en temps voulu; cf. (MM) la dispersion du revenu ὑπὸ διασχορπισμὸν τὰ τῆς φορολογίας ἀγάγωσιν P. Tebt. 1,24, 5 (111 av. J.-C.). Le maltre faisait ses rentrées même où il n'avait pas placé d'argent. C'est plus que l'avarice qui trouve le moyen de tondre un œuf, c'est de la rapine. — ὅθεν pour ἐκεῖθεν οὗ,
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Combien le maître ne se serait-il pas montré plus dur envers le serviteur qui lui aurait mangé de l'argent, même avec la meilleure bonne volonté! Le plus sûr était de le lui rendre. On voit ici que la précaution du serviteur, qui ne paraissait pas d'abord très coupable, tirait sa malice de sa défiance, non de sa propre habileté, mais de la justice de son maître, qui n'aurait pas consenti à juger avec droiture ses efforts.
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Ce serait un contresens de penser que le maitre reconnaît si peu que ce ἡ soit le bien-fondé de ces paroles insolentes. Avec un suprême dédain il s’en ! contente pour mettre le coupable dans son tort. N'ayant pas travaillé pour les intérêts de son maître, il est un mauvais serviteur, et un paresseux, car en somme il cherche des prétextes pour excuser sa fainéantise.
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τὰ αἀργυρια (TH) et non τὸ apyuprav (SV).
Puisqu'il ne voulait pas prendre de la peine, il n’avait qu’à laisser l'argent travailler tout seul.
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Le maître s'adresse à des esclaves d’un ordre inférieur. La première punition ne parait pas bien sévère, puisqu'enfin l'argent confié devait être rendu. C’est plutôt une récompense pour le premier, d'où l'on peut inférer que les dix talents lui sont laissés, sinon en toute propriété, du moins comme un moyen d'avancer sa fortune. Le maître, accusé d’avarice, ne se justifie pas en paroles, mais par un acte de générosité dont le premier se trouve l'unique bénéficiaire, précisément par ce qu'il avait déjà. 30 τῷ γὰρ ἔχοντι παντὶ δοθήσεται χαὶ περισσευθήἔχοντι τὰ δέκα τάλαντα᾽ 30 χαὶ τὸν ἀχρεῖον σεται τοῦ δὲ μὴ ἔχοντος χαὶ ὃ ἔχει ἀρθήσεται ἀπ αὐτοῦ. δοῦλον ἐχβάλετε εἰς τὸ σχότος τὸ ἐξώτερον᾽ ἐχεὶ ἔσται ὁ χλαυθμὸς nai ὁ βρυγμὸς τῶν ὀδόντων. ϑ. Ὅταν δὲ ἔλθη ὁ υἱὸς τοῦ ἀνθρώπου ἐν τῇ δόξῃ αὑτοῦ nai πάντες οἱ ἄγγελοι μετ᾽ αὐτοῦ, τότε χαθίσει ἐπὶ θρόνου
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En effet cette libéralité et ce châtiment sont justifiés par le proverbe déjà vu en x1u, 42; cf. Me. 1v, 30; Le. vit, 48. Ge dicten constate un fait, qui dans le cas présent est selon la justice. Allégoriquement : les dons de Dieu ne sont pas _perdus; si l’un refuse. de s’en servir, ils seront transportés à un autre. — τοῦ δέ... ἀπ᾽ αὐτοῦ, casus pendens TEpris par un pronom, tournure sémitique.
25:30
Le serviteur est inutile. Il eùt donc pu être utile à Dieu? I faut cependant se garder de prononcer ce jugement en sa propre cause; on doit estimer : δοῦλοι ἀγρεῖοί ἐσμεν (Le. xvir, 10). Il faut dire de ce v. ce qu’on aura dit du v. 21. Il peut avoir été ajouté par Mt. pour bien faire comprendre quel intérêt suprême était ea jeu sous le voile de la parabole, Mais Jésus lui-même a très bien pu lever le voile. Nous n'avons pas le droit de le confiner dans la parabole aristotélicienne. D'ailleurs ce dernier mot, selon les termes ordinaires de Mt. vu, 12, eic., prépare la scène du dernier jugement. . Ce verset cependant a donné lieu à une glose curieuse d'Eusèbe dans un fragment publié par Mar, Nova pairum bibl, 1v, 1, p. 155 : ἐπεὶ δὲ τὸ εἰς ἡμᾶς Fz0v “Efpaixots χαρακτῆρσιν εὐαγγέλιον τὴν ἀπειλὴν où χατὰ τοῦ ἀποχρύψαντος ἐπῆγεν, ἀλλὰ χατὰ τοῦ ἀσώτως ἐζηκότος — τρεῖς γὰρ δούλους περιεῖχε, τὸν μὲν καταφαγόντα τὴν ὕπαρξιν αἀσιάσαντα τὴν ἐργασίαν, τὸν δὲ τοῦ δεσπότου μετὰ πορνῶν καὶ αὐλητρίδων, τὸν δὲ πολλαπλ' χαταχρύψαντα τὸ τάλαντον" εἶτα τὸν μὲν ἀποδεχθῆναι, τὸν δὲ μεμφθῆναι μόνον, τὸν δὲ συγχλεισθῆναι δεσμωτηρίῳ --- ἐφίστημι, μήποτε κατὰ τὸν Νίατθαῖον μετὰ τὴν συμπλήρωσιν τοῦ λόγου τοῦ κατὰ τοῦ μηδὲν ἐργασαμένου ἡ ἑξῆς ἐπιλεγομένη ἀπειλὴ οὐ περὶ αὐτοῦ, ἀλλὰ περὶ τοῦ προτέρου rar ἐπανάληψιν λέλεχται τοῦ ἐσθίοντος χαὶ πίνοντος μετὰ τῶν μεθυόντων. C'est-à-dire qu'Eusèbe lisait dans l'évangile qu'on croyait plus ou moins être l'original de Mt., et qui était écrit en caractères hébreux, qu'il y avait trois serviteurs : l'un avait dévoré le bien de son maître avec des courtisanes (traits du prodigue de Le. xv, 30), le second avait bien travaillé, le troisième avait caché l'argent. A la fin le second était approuvé, le troisième blâmé, le premier mis en prison. — Eusèbe se demandait donc si notre v. 30, au lieu de s'appliquer au serviteur du v. 28, déjà puni, n'était pas une allusion au serviteur de xuv, 48 55.) c'est-à-dire une reprise en forme de répétition. En d’autres termes il proposait, avec quelque hésitation, d'expliquer le texte de Mi. d’après un texte hébreu qui, peut-être, élait son original. Ce système d'exégèse est intéressant (Scamorke, Texte und Untersuch. XXXVIT° vol. Fasc. 4, p. 54 5s.), et nous le retrouverons sur Mt. xxvin, 4, mais il n'est pas suffisamment autorisé par la valeur de l'évangile des Nazaréens, qui précisément ici se révèle comme un arrangement plutôt que comme une source authentique. .
25:31
Quoique le mot de jugement ne soit pas prononcé, tel est bien assurément le thème. C'était le pivot des espérances d'Israël, depuis les temps d'Amos, prédicateur ardent du jugement de Dieu. Au temps de Jésus, ce jugement devait être le dernier acte de l'histoire, le premier de l'âge à venir (IV Esd. vi, 33-35; Apoc. Bar. Lxxxut, 1. 2). D’après Hénoch, l’Élu devait être le juge assis sur un trône (Hén. x1v, 3; Li, 83 LV, #3 LxI, 8; LXIT, 2); mais ce personnage surnaturel n'était pas le Messie classique du judaïsme, lequel réservait le jugement à Dieu. Le Messie des Juifs avait seulement à reprocher aux gentils leurs crimes avant de les vaincre (IV Esdr. χιπ, 37) : ipse autem fdius meus arguet quae advenerunt gentes impietates eorum.. et improperabit coram eis mala cogitamenta eorum et cruciamenta, quibus incipient cruciari. Même l'Élu d'Hénoch n'agit qu'au nom du Seigneur des Esprits, tandis qu'ici le Fils de l'homme vient en juge souverain, dans sa propre gloire et sur son trône de gloire. Dans Mf. x, 32 s., il venait seulement rendre témoignage aux siens, mais dejà il était le Juge dans Me. vin, 38; Mt. xvr, 27; xix, 28. Sa venue avec les anges était déjà annoncée xm, 41; xvi, 27; avec le trône pour le jugement, xx, 28. On dirait bien que ce tableau du jugement n’a pas été écrit pour venir après xxiv, 31, où les anges vont chercher les élus. Rien de plus fort, surtout si l’on tient compte de la réserve d’Hénoch lui-même, pour marquer la divinité du Christ. Aussi ce qu'on fera pour lui sera-t-il fait pour Dieu. 32 8.) πάντα τὰ ἔθνη indique bien le jugement universel (Chrys., 4ug.); mais « ce n’est que le fond grandiose du tableau, auquel il n’est plus fait allusion; au premier plan se tiennent les membres de la communauté chrétienne; les disciples. Jésus les juge d'après la charité qu'ils lui ont témoignée ou non » (Wellh.). Telle paraît bien en somme la pensée d'Origène; elle concilie les deux idées de jugement universel et de lecon spéciale pour les chrétiens. — L’allusion aux brebis et aux boues est le seul élément parabolique; encore n'est-ce qu’une simple comparaison, et il serait oiseux d'imaginer qu'elle a eu d'abord une existence séparée comme parabole. — Pourquoi les brebis et les boues ? On a cité un passage d'Ézéchiel (xxxiv, 47) « où les brebis figurent les pauvres, et les boues les riches violents et injustes » (Loisy, τι, 484). Mais Ézéchiel distingue plutôt entre brebis grasses et brebis maigres. Ici la comparaison s’en tient au sens populaire. Les brebis sont ordinairement blanches, couleur sympathique, et vont ensemble, se laissant conduire docilement. Les boucs sont d'un brun presque noir, s'écartant du troupeau sans craindre escarpements ni précipices, d'un maintien fier et indocile. C’est assez pour que le juge les place à gauche. Peut-être y a-t-il là une comparaison avec la pratique de quelques bergers de séparer les boues du reste du troupeau. τὰ πρόθατα désigne les brebis, même chez les classiques, comme emblème de douceur et même de naïveté. Puisque c'est le juge qui donne les places aux brebis et aux boucs, c'est donc qu'il y ἃ ici une forte teinte d'allégorie. Sur la gauche et la droite, il n'y a pas de doute: quant aux préférences des anciens qui règlent encore l'usage des modernes.
25:34
βασιλεύς est ici synonyme de Messie, le roi-oint qui siège sur le trône du juge; Ps.-Sal. xvir, 28. 31, etc. — MeNeile insiste pour traduire : bénis, qui appartenez à mon père », et compare I Cor. m, 23. Mais εὐλογημένοι est un participe passif. Quoique ce soit 16 seul cas du N. T., il faut reconnaître ici que le génitif indique l'agent (Deb., 8 483). C'est parce qu'ils étaient d'avance bénis du Père, que le royaume a été préparé pour eux. Dans quelle mesure €e royaume est-il préparé en réalité ou seulement dans les desseins du Père? IL faudrait pour le dire savoir sur la vie éternelle des choses qui ne nous ont point été révélées. Les Juifs ont exagéré la préexistence à l'état définitif de certaines entités surnaturelles; encore a-t-on pris trop à la lettre des expressions demeurées vagues dans leur esprit (cf. Le Messianisme… p. 219). — χαταθολή, cf. x, 35; Eph. 1, 4 etc. 35 s.) La faim, la soif, la nudité, le manque d'un gite, cas fréquents dans l'Orient ancien, et les prophètes οἱ les sages n'avaient pas cessé de prêcher la charité en vue de plaire à Dieu; cf. surtout Is. Lvin, en particulier v. 7. Pour la visite des malades, Eccli. vu, 35 μὴ ὄκνει ἐπισκέπτεσθαι ἄρρωστον. La visite des prisonniers n'est pas recommandée expressément; on craignait peut-être de se solidariser avec des coupables; cependant ils étaient le plus souvent nourris par les leurs. On trouve en Égypte, en Mésopotamie, chez les philosophes grecs et latins, bien des aphorismes qui vantent ces offices de bienfaisance comme agréables aux dieux. Ce qui est nouveau ici, c'est de les représenter comme des actes d'affection envers Dieu lui-même, le Ghrist qui a souffert et qui est mort pour les hommes, le Sauveur et le Seigneur, de sorte que celui qui souffre ne soit pas seulement un objet de compassion, mais un objet de respect; ainsi les filles de la Charité font profession de servir les pauvres, leurs « véritables maîtres ». Jésus demande que l'ardent amour qu'on lui doit trouve son emploi dans le soin du prochain. Assurément il n’a pas exclu les autres vertus, comme si la bienfaisance était seule nécessaire, mais qui aime assez le Christ pour le secourir dans ses pauvres possède fout dans cet amour. !
25:37
1] est de la justice de Dieu de ne pas laisser sans récompense les actes A1. om. où a. κατηράμενοι (TH) ou add. (SV). — το ἡτοίμασμενον (THV) ou ὁ ετοιτ μᾶσεν ο πατὴρ Lou (8). 42, χαὶ a. εδιψησα (Η) ou om. (TSV). de bienfaisance inspirés par une simple bonté humaine, et on peut espérer pour ceux qui les pratiquent des dons qui les amèneront au salut. Mais le Christ a-t-il voulu dire que tout acte d'humanité avait à ses yeux la même valeur que si on l'avait accompli pour lui? Peu importe sans doute que la charité ait pour objet des chrétiens ou d'autres, mais l'intention personnelle qui fait le mérite de ces actions doit au moins implicitement se rapporter au Christ. La réponse des justes est un élément du dialogue destiné à amener la réponse. Ils parlent comme ne sachant pas encore ce que le Seigneur va révéler. C’est l'expression d’étonnement et d'incompréhension qui se produit naturellement devant une. proposition aussi extraordinaire. On peut tenir compte aussi de l'humilité des justes qui n’ont pas la prétention d’avoir obligé le Sauveur dans sa personne (Origène), quoiqu'ils aient secouru les affligés pour l'amour de Lui. D'ailleurs, aujourd'hui encore, combien peu de chrétiens se sont pénétrés de la vérité mystique qu'enseigne ici le Juge suprême!
25:39
ἀσθενουντα (TH) ou ἀσϑενὴ (SV).
25:40
Holtz. a argumenté de cette réponse pour soutenir que ces justes sont ceux qui ont rendu de bons offices aux chrétiens, lesquels sont les frères de Jésus. Mais pouvait-on d'emblée nommer ces païens les justes? Où étaient donc les élus? Il est vrai que dans Hénoch (Lxn) les élus sont aux côtés du juge, mais il n'y a pas d’autres justes qu'eux; et ils se réjouissent de ce que la colère fond sur leurs adversaires. Ce n’est pas ce qu’a enseigné Jésus. S'il parle d'un de ses frères, c'est pour régler les rapports de ses disciples entre eux. Ils devaient déjà savoir que leurs confrères sont les frères de Jésus. Ils apprennent maintenant quelque chose de plus : ce qu'on faisait pour eux, on le faisait à lui-même. — τῶν ἐλαχίστων, parce que le plus misérable et le moindre représente encore le Christ. Le mot : εἶδες γάρ, φησίν, τὸν ἀδελφόν auv, εἶδες τὸν θεόν σου (CLÉM. Strom. 1, χιχ, 98; π, xv, 71); vidisti, inquit, fratrem, vidisti dominum tuum (Tenr. De Orat. xxvi), cité par McNeile, est vraisemblablement un dicton philosophique qui n’a rien à voir avec l'évangile. La proposition est maintenant générale : on peut l'étendre à tous les bons offices, selon l'ordre de la charité et selon leur hiérarchie propre, les bons offices spirituels étant les plus importants, mais souvent inefficaces sans ceux de la miséricorde.
25:41
Terrible renversement! Cependant le Père n’est pas nommé après χατηραμένοι : il ne maudit personne. Il n'est même pas dit que le feu avait été préparé pour les réprouvés. Il avait été préparé pour Les anges déjà déchus. En créant les hommes, Dieu ne se proposait que leur bonheur (cf. Sap. τι, 24).
25:44
La réponse est aussi complète que celle des justes, mais abrégée. C'est sans doute aussi pourquoi le Christ ne parle plus de ses frères.
25:46
Formidable et consolante alternative qui termine l'enseignement de Jésus, et qui domine la vie morale du chrétien. Si quelque chose pouvait atténuer l'impression de terreur et fortifier l'espérance, ce serait la place qu'occupent ces mots : après une si pressante recommandation de la charité et avant la Passion. CHAPITRE XXVI xxvi et xxvir. La Passion. Tandis que 1.0. diffère sur plusieurs points importants de Mc., Mt. est complètement d'accord avec lui pour l'ordre des faits et pour toutes les circonstances importantes. Il n’a pas Mc. xiv, 51 s. le jeune homme qui fuit, ni xv, 25, la troisième heure, sans parler des petits traits. Mais il a en plus xxvi, 25, la question de Judas; 50, Jésus à Judas; 52-54, ne pas se servir de l'épée; xxvn, 49, La femme de Pilate; 24-26, Pilate se lave les mains et le peuple prend la responsabilité; 51b. 52. 53, les tombeaux ouverts et les résurrections; 62-66, les gardes. Les différences de détail sont très restreintes et se trouvent surtout dans le reniement de Pierre. De ces faits on doit conclure à une dépendance entre Mc. et Mt. La précision de Mc. sur le double chant du coq a dà lui venir de Pierre. Ne serait-ce pas lui qui aurait modifié sur ce point le texte traditionnel? Pour le reste la question de dépendance de lun ou de l'autre doit être résolue d’après Les principes indiqués dans l’Infroduction, p. xxx ss. en tenant compte des vraisemblances notées dans le commentaire. ει 4-5. LE compLor ET sa DATE (Me. xiv, 1-2; Le. xxu, 1. 2). Mt. rejoint ici Me. (et Le.), mais à sa qu et tout ce petit morceau a un caractère particulier. C’est Jésus qui rappelle à ses disciples qu’on touche à la Pâque et il leur annonce sa mort; le complot est l'œuvre du conseil suprême de la nation, le grand-prêtre en tête, nommé par son nom. Cependant le résultat demeure en suspens comme dans Mc. Comparé à l’esquisse de Le. d'après Mc., et encore abrégée, le développement de Mt. ἃ l'aspect d'un original, quoique d’après la même tradition. 5.) C'est d’abord la formule qui suit les grands discours; cf. vi, 28. Puis Jésus reprend la parole pour annoncer que le moment de sa mort est fixé par rapport à la Pâque, avant même que ses ennemis aient trouvé le joint, et quand ils paraissaient disposés à laisser passer la fête. Comme dans Mc. la date précise se rapporte au complot. — « Après deux jours »; on était donc au mercredi 43 nisan (cf. Comm. Mc.). Mt. ne dit pas les azymes, parce que l'indication n’est pas d'un auteur aux lecteurs, mais une parole aux disciples qui connaissaient le rite. — xai «παραδίδοται ne dépend pas de οἴδατε. C'est plutôt la parataxe naturelle de Küh.-Gerth (απ, 231) où καί équivaut à ὅτε, par exemple : σχεδόν τε ἕτοιμα ἦν, καὶ τῶν Περσῶν οἱ ὁμότιμοι παρῆσαν (KÉN. Cyr. 11, 1, 10). En effet καί n'est pas ici copulatif, et marque plutôt la circonstance du temps (presque comme dans Me. xv, 25), tournure plus sémitique (waw de l'état) que grecque; 16 verbe est au présent, parce que tout est fixé dans les desseins de Dieu et que 16 moment est arrivé d'accomplir la prédiction antérieure {xvir, 22). Dans cet autre endroit c’est la hiérarchie qui livre Jésus et non Judas, et ce doit être le sens ici, où la livraison a pour terme direct la crucifixion; d'autant que l'action du verbe doit avoir lieu après deux jours, du moins d’après le sens que nous donnons à καί.
25:1
… Hence the importance of "being prepared," of "watching," so as not to fear this "day of the Lord," this "coming" of his (v. FABUSIA) which for us is sudden inasmuch as it is absolutely unknown (Matt. 24:37-51; 25:1-30; Mark 13:32-37; Luke 12:16-21, 35-46; 17:26-35; 21:24-36; Rom. 13:11-14; 14:10 f.; 1 Cor. 3:10-15; 7:20-32; 10:1-12; Phil. 2:15 f.; etc.) and the desire of the just man to "die to …
… 40-42); in the haul of fish, the wicked will be thrown away (Mt. 13, 47-50); at the wedding banquet, whoever does not wear the wedding garment will be cast "in tenebras exteriores" (Mt. 22, 1-14); the foolish virgins will remain outside the door (Mt. 25, 1-13); the slothful servant will be driven from the master's house (Mt. 25, 14, 30; Lk. 19, 1-28).
Although allusions to accessory or ceremonial elements are not lacking (cf. Gen. 29:22, 27; Ecclus. 14:10; Ps. 18:6; Is. 61:10; Jer. 7:34; 16:9; Cant. 3:11; I Mach. 9:37; Mt. 25:1 etc.), in the Bible only in Tob. 8:24 is there mention of a written document drawn up at the time of the marriage.
Lazarus (Lk. 16, 19-31) and from that of the ten virgins (Mt. 25, 1-13), in which the impossibility of a change of lot is evident, the time for decisions being over. …
25:5
… him of having proclaimed himself Ch. King (Lc. 23:2, 35, 39; Io. 18:33, 37; 19:14 ff. 19-21). In the Gospels, Jesus does not publicly insist on his title of Ch. before his Passion, but he warns against the antichrists (v.) who will usurp that name (Mt. 25:5, 23 ff.; cf. Io. 5:43b), and with clear allusion he claims for himself the appellation ὁ Χριστός (Mt. 24:42; 23:10; 24:5; Mc. 9:41 [without the article, as in St. Paul I Cor. 1:12; …
… and death will be settled for all. It will surprise "like a thief" during sleep; one must therefore "watch," always "ready" with lamps lit, doing good without cease (Mt. 24:36-25:13; Mk. 13:32-37; Lk. 12:35-48), even if it "delays" (Mt. 24:49; 25:5; Lk. 12:45; Heb. 10:37; II Pt. 3:4-9), awaiting "the day and the hour" in which it will swoop down to "demand the soul" (Lk. 12:20).
25:10
1. The punishment of loss (Lat. damnum = "loss," "misfortune") is the privation of the possession of God, solemnly indicated in the words "Discedite a me, maledicti" (Mt. 25:41). Other biblical texts suggest the same idea (Mt. 25:10-12; I Cor. 6:9; Apoc. 22:15), which the Fathers develop with breadth and depth (cf. St. John Chrysostom, In Mt. hom., 23, 9: PG 57, 317; St. Augustine, Enchiridion, 112: PL 40, 285). …
25:13
… Thus the exhortations of Jesus to vigilance, activity, perseverance make sense (Mt. 24, 42-51; 25, 13; Mk. 13, 33; Lk. 12, 35-40), since after the "night" no one can work any longer (cf. Jn. 9, 4). The same thought and the same exhortations are found in the Apostles (cf. Gal. 6, 9-10; …
25:14
… especially to the poor, to the persecuted, to those who "count for nothing" in society (Mt. 5:3). From God men have been entrusted, as a gift, with their natural qualities and their external goods, which they must make fruitful (the parable of the talents, ibid., 25:14; Lk. 19:12) with a view to obtaining the one thing that matters: the salvation of the soul, eternal life (the parable of the hidden treasure and the precious pearl, Mt. 13:44). Eternal …
… at the wedding banquet, whoever does not wear the wedding garment will be cast "in tenebras exteriores" (Mt. 22, 1-14); the foolish virgins will remain outside the door (Mt. 25, 1-13); the slothful servant will be driven from the master's house (Mt. 25, 14, 30; Lk. 19, 1-28).
… a long journey, entrusts a talent to trade with; out of fear of the risk the servant carefully hides it; and on the master's return he rejoices at being able to bring it back to him intact, but the master responds with an open and stern condemnation (Mt. 25:14-26).
25:21
PARADISE. - In the New Testament, P. is the place of beatitude in heaven, the glorious and radiant seat of God, where the just will enjoy eternal happiness (Lk. 23:43; II Cor. 12:4; Apoc. 2:7); there they will share, as a reward, in the divine "joy" and "kingdom" (Mt. 25:21, 23, 34; II Tim. 4:8).
25:23
… We cannot say to him: render what you have received, but we rightly say: render what you have promised" (En. in Ps., 83, 16: PL 37, 1068). For if the Lord has declared (Lk. 17, 10) that one must consider oneself "unprofitable servants," he has also said (Mt. 25, 23): "Well done! …
25:24
… The slothful man indeed deserved the severe condemnation of the servant who does not trade his talents (Mt. 25:24-30), and of the tree that bears no fruit (Mt. 3:10).
25:27
… La théologie de st-Paul, I, 19th ed., Paris 1930, p. 516), for the remission of sins (Matt. 25:27; cf. Mark 14:24; Luke 22:19, 20; I Cor. 11:24). St. Paul further developed these concepts, laying the foundations of the entire theology of Redemption and salvation (cf. J. Rivière, …
25:30
… 14, 10; II Cor. 5, 10), who will appear from the heights of heaven, preceded by the Cross (Mt. 24, 30), surrounded by hosts of angels and saints (Mt. 24, 31; Mk. 8, 38; Lk. 9, 26; I Thess. 3, 13; II Thess. 1, 7), in a luminous halo of clouds and fire (Mt. 25, 30; 26, 64; Mk. 13, 26; 14, 62; Lk. 21, 27; Acts 7, 30; I Thess. 4, 17; II Thess. 1, 8), seated on a throne of majesty (Mt. 19, 27; 25, 31; Rev. 20, 11-12), assisted in the act of judging …
… 2:4); so too Enoch 10:12; 18:11-19:1; 88:1; there Satan is imprisoned for 1000 years (Rev. 20:7). The hell (v.) of the damned is called gehenna (v.); Jesus insists on the eternal torment of the reprobate in the "outer darkness" (Mt. 8:12; 22:13; 25:30) where there is "weeping and gnashing of teeth" (Mt. 13:42, 50; 24:51) because they are excluded from the Kingdom of God (Lk. 13:28) for having rejected the invitation of God (Mt. …
… L. is a law that obliges everyone, in order to procure the necessities of existence, and to it there must therefore be corresponding a just wage (Lk. 10, 7: «the laborer is worthy of his hire»; Mt. 10, 10); idleness is to be condemned (cf. the parable of the talents, ibid., 25, 30). L., however, is not only an economic factor, but at the same time a means of redemption and of forgiveness, a source of elevation (Jn. 6, 27).
25:31
… earthly life all its value, deluding man into thinking he can do in other existences the good he must accomplish in this life, against the express teaching of the Gospel, which commits one in this life to the definitive conquest of eternity (Lk. 16:19-20; Mt. 25:31-32; II Cor. 5:10).
… Then he will say also to those at his left: depart from me, you cursed, into the eternal fire prepared for the devil and his angels..." (Mt. 25, 31-46; cf. Mk. 13, 26-27; Lk. 21, 27). The Apostles echoed the Master's teaching (Acts 10, 42; 17, 31; 24, 25; Rom. 2, 16; 14, 10; I Cor. 3, 4; 4, 5; II Cor. 5, 10; II Tim. 4, 15; II Thess. …
… close the earthly phase of the Kingdom of God: all men, at a sign from the Most High, will rise again; the just with their glorious bodies will fly on high toward Christ, while the wicked will return to eternal punishment with their accursed body (cf. Matt. 25:31-46; v. JUDGMENT). …
… And these will go away into eternal punishment and the just into eternal life" (Mt. 25, 31-46).
… And indeed, in the Synoptics, J., describing the final Judgment, announces that the "Son of Man" will come majestically as supreme king, "together with his angels," to judge the human race (Mt. 25:31-34). Interrogated by Caiaphas, he does not limit himself to confessing that he is the C., but adds: "You will see the Son of Man seated at the right hand of the Power and coming on the …
… Once the just have been taken up into glory and the wicked cast into eternal fire (Mt. 25:31-46), there will come the reunion of those whom death had separated: "together" (ὅμα σόνο) they will shine in the procession of the divine King, with whom they will rejoice in his love …
25:32
… Pasch., V, 328; PL 19, 740). In St. Apollinaris the New at Ravenna in the mosaic with the separation of the flock (Mt. 25, 32) the Lord is assisted by two winged and nimbed angels, the angel on the right with the sheep is all red, the one on the left with the goats, all dark blue-violet. …
All the angels will be judged (I Cor. 6, 3; II Pt. 2, 4; Jude 6) and all men (Mt. 25, 32; Rom. 14, 10; II Cor. 5, 10; Rev. 1, 7) concerning their thoughts (I Cor. 4, 5), their words (Mt. 12, 36), their deeds (Rom. 2, 6) and their omissions (Jas. 4, 17; Eccles. 12, 14).
25:33
The beardless Christ in tunic and pallium performs the separation of the sheep (the elect) from the goats (the guilty), according to Mt. 25:33 ff., on a sarcophagus lid published by Wilpert (Sarcofagi, pl. 83, 1). This subject is repeated in the mosaics of S. Martino in caelo aureo (S. Apollinare Nuovo) in Ravenna (R. Garrucci, …
25:34
… From the Gospels they learned that Christ, after having welcomed it several times, had numbered it among the works of mercy that the Supreme Judge will remember at the final judgment (Mt. 25, 34-46). From the other New Testament books they could see that the Apostles had always strongly recommended it: "Be generous in hospitality," St. Paul prescribed to the Romans (12, 13; cf. …
The Kingdom will have a definitive, final phase, of recompense (Matt. 25:34: prepared for the elect; ibid. 13:43
THE WORKS OF MERCY IN ART. - Classified under this term in Catholic catechisms into two distinct groups — seven works of spiritual mercy and seven works of corporal mercy — only the second group received extensive figurative representation, and the first six, which derive from Mt. 25:34-36, [appeared] several centuries before the 7th, "bury the dead," which is first mentioned in G. Durand (Rationale divin. officiorum, VI, ch. 19), but appears in artistic figurations …
… The Kingdom, which initially is pure gift, becomes subjectively, in its phase of progress and perfection, also a conquest through works: "Possess the Kingdom; for I was hungry and you gave me to eat" (Mt. 25:34). What Jesus supernaturally condemns are not the works of the law, which the Pharisee performs, but the human principle on which he exclusively founds them; the vain ostentation before …
25:35
… The traditional list is inspired in part by the very words of Jesus Christ (Mt. 25:35-45), in part by the Old Testament and the writings of the Apostles. …
… His immeasurable m. shines through, barely covered by a veil, in the parables of the prodigal son, of the lost sheep, of the good Samaritan (cf. also: Mt. 6:12; 25:35 ff.; Mk. 4:24). Behind the teaching of Christ is that of the Apostles (Col. 3:12; Eph. 4:32).
… was hungry, and you gave me to eat; I was thirsty, and you gave me to drink; I was a stranger, ... naked, ... sick, ... in prison, ... (and you assisted me). Every time you did such a thing to one of the least of these my brothers, you did it to me » (Mt. 25, 35-40). Such is the teaching of the Master.
25:36
… Following the word of Jesus (Mt. 25:36), it included among the works of mercy that of visiting prisoners; and its thousand-year history is rich in documents that testify to its constant solicitude toward those struck by …
25:40
… (parable of the good Samaritan, Lk. 10:30-37) and without ostentation (Mt. 6:2-19). Above all Jesus Christ gave to such material aid a new powerful impulse, declaring that he considers as done to himself all that is done even to the least of his brothers (Mt. 25:40) and proposing the surrender of all goods to the poor as one of the preconditions of perfection (Lk. 18:18-23).
Heroic Act of Charity (also improperly called Heroic Vow)
… Ind., 20 Feb. 1907: Acta Sanctae Sedis, 40 [1907], p. 370 ff.); and in this it is essentially distinguished from a vow. But whoever makes the heroic act must not fear remaining a long time in purgatory, because he can justly trust in divine mercy (cf. Mt. 25, 40; Lk. 6, 38; 1 Pt. 4, 8). Moreover, the least increase of merit is a greater good than liberation from the greatest punishment of purgatory: the latter is temporal, the former eternal, …
Religions, Comparative Study of
… Consider, then, even if only from the phenomenal point of view, what the precepts of Christ, better practiced, have produced and would produce: "Love one another, as I have loved you" (Jo. 13:34; 15:12); "what you do for the least of my brothers you do for me" (Mt. 25:40), etc. In this way humanity would be transformed into a family, whose members, without distinction of race or class, would treat one another as adopted children of God (v. CORPO MISTICO, …
… "acknowledgment" of his benevolence, to an affection of "gratitude" on the part of the recipient, ready to express his thanksgiving and effectively to testify to his gratitude, that is, the will to render the benefactor a gratuitous homage (Tob. 12:32-33; Mt. 25:40; 18:32-33).
25:41
The Gospel returns to these concepts, not only with its precept of actively loving one's neighbor, but also with explicit indications (cf. the parable of the rich man and the poor Lazarus, Lk. 16:19-31, of the unfaithful steward, Lk. 16:1-13; the final judgment, Mt. 25:41-46), emphasizing that aid must be given to all, even to foreigners and enemies (parable of the good Samaritan, Lk. 10:30-37) and without ostentation (Mt. 6:2-19). Above all Jesus Christ …
… Thus Jesus said of hell "that it was prepared for the devil and his angels" (Mt. 25:41).
… this point he intended to correct false ideas (cf. John 9:1-3). Now the influence of demons on humanity constituted an important point of his religious mission; Jesus spoke of it on his own initiative (Luke 11:21 ff.; 22:31; John 12:31; 14:30; 16:11; Matthew 25:41 etc.), not only for therapeutic purposes.
In the New Testament the d. or Satan is the head of the fallen angels or demons (v.), who stirs up evil and perdition (Mt. 25:41; 2 Cor. 12:7; 2 Pt. 2:4; Jude 6; Rev. 9:11; 12:7-9).
1. The punishment of loss (Lat. damnum = "loss," "misfortune") is the privation of the possession of God, solemnly indicated in the words "Discedite a me, maledicti" (Mt. 25:41). Other biblical texts suggest the same idea (Mt. 25:10-12; I Cor. 6:9; Apoc. 22:15), which the Fathers develop with breadth and depth (cf. St. John Chrysostom, In Mt. hom., 23, 9: …
Satan extends his dominion not only over "his angels" (Mt. 25:41; Apoc. 12:7), but over all men infested by evil, "sons of rebellion" (Eph. 2:2; 5:6), "all enclosed in unfaithfulness, under sin" (Rom. 11:32; Gal. 3:22); "all are under sin," "the …
… 22:13; 25:30) where there is "weeping and gnashing of teeth" (Mt. 13:42, 50; 24:51) because they are excluded from the Kingdom of God (Lk. 13:28) for having rejected the invitation of God (Mt. 24:13; 24:51; 25:30; Lk. 14:24) and of neighbor (Mt. 25:41-45); cf. II Thess. 1:9. Into the dark underworld (ὁ ἕδρος τοῦ ἀκόνους, II Pt. 2:17; Jude 13) the smoke of the torments of the wicked will rise (Rev. 14:10-11). The hades-death …
… Thus in Lk. 11:41: "Quod superest, date eleemosynam"; Mt. 25:41-42: "Discedite a me, maledicti, in ignem aeternum... esurivi enim et non dedistis mihi manducare; sitivi, et non dedistis mihi potum." Where it is to be noted: 1st, that Christ himself …
25:46
2. Eternal. - A truth defined in the Creeds (Denz-U, 6, 9, 14, 16, 40), by the Fourth Lateran Council (ibid., 429), by Benedict XII (ibid., 530), by the Council of Trent (ibid., 809), asserted in numerous biblical texts (Mt. 25, 46; Jn. 16, 22; I Cor. 9, 25; II Cor. 4, 17; I Pt. 5, 4) and by all of tradition (cf. St. Augustine, De Trinitate, XIII, 8: «Nullo modo esse poterit vita veraciter beata, nisi fuerit sempiterna»). …
The eternity of hell is formally asserted by Scripture (Mt. 25:46; Mk. 9:42; Rev. 14:11; 20:10) and by Tradition (see above), of which St. Augustine gathers all the elements when he affirms « multum absurdum est » (De Civitate Dei, 21, 32: PL 41, …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Rheims 1582), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.