Thomas Aquinas Commentary Matthew 25

Here, the discussion concerned the Lord’s Coming for the Judgment; here, it concerns the Judgment itself. Therefore, this chapter is divided into two parts. In the first part, He speaks about the Judgment through some parables; and in the second part, He openly and explicitly shows the form of the Judgment, where it is said, And when the Son of man shall come in his majesty. Regarding the first point, He does two things. First, a certain parable is related, in which some are excluded from the kingdom because of an internal defect; and in the second parable, some are excluded because of their negligence in external works, where it is said, For even as a man going into a far country called his servants.

The first parable is about the virgins, and these parables are well-suited to engage people’s minds. In this parable, three things should be considered:

1. The preparation of certain persons preparing themselves so that they might reign with Christ.
2. The calling to the Judgment is related.
3. The coming of the Judgment is related.

The second part is where it is said, And at midnight there was a cry made; and the third part is where it is said, Now while they went to buy behold the bridegroom came.

Regarding the first point, He begins by mentioning the eagerness of those preparing; and second, He mentions their sleep, where it is said, And the bridegroom delaying, they all slumbered and slept.

Regarding the first, He does two things. First, He relates what is common to all those preparing themselves; and second, He relates the difference in these persons who are preparing themselves, where it is said, And five of them were foolish and five wise. Regarding the first, four things common to all are considered: their number, state, duty, and intended goal.

Their number is mentioned, that they were ten: The kingdom of heaven be like to ten virgins. But why does He say ten? The reason is threefold. One reason is that ten is the number of universality; in counting we go up to ten, and, afterward, we start from one. Therefore, by ten, by one, and by a hundred universality is signified. Or, according to Hilary, all people resist the Ten Commandments that ought to be observed, or all people are obliged to follow them. Or He says ten because of the number of the five senses doubled. For they are doubled in one way, according to Gregory, because five are in men and five are in women: and so there are ten.

According to Jerome, they are doubled because they refer to the different senses: for certain senses are internal and others are external. Concerning internal sight it is said: No man has seen God at any time (John 1:18). Concerning internal taste it is said: O taste, and see that the Lord is sweet (Psalms 33:9). Concerning internal smell it is said: We will run after you to the odor of your ointments (Song of Solomon 1:3). And so there are ten in all who come to the Judgment.

Their state is mentioned when the text says, Virgins. But why are they called virgins? The reason is threefold. According to Chrysostom, it is understood of those who keep the integrity of the flesh. But why does He mention virgins rather than others? He refers to what is written above concerning virgins, where He says that there are indeed eunuchs, who have made themselves eunuchs for the kingdom of heaven. He who can accept it, let him accept it (Matthew 19:12). Therefore, since virginity is so great a good that it does not fall under a precept, but under a counsel, according to what is written: Concerning virgins, I have no commandment of the Lord: but I give counsel (1 Corinthians 7:25); if these are damned, all the more will others be also. Or they are called virgins who abstain from the allurements of the five senses. According to Jerome and Origen, the faithful who do not allow themselves to be corrupted are called virgins, according to what the Apostle says: I have espoused you to one husband, that I may present you as a chaste virgin to Christ (2 Corinthians 11:2).

Next, we consider their duty: Who taking their lamps. Lamps are vessels of light. Therefore, according to Hilary, we can understand the lamps to be souls illuminated with the light of faith which they received at Baptism; Then shall your light break forth as the morning (Isaiah 58:8). Or, by the lamps, works are signified, according to Augustine: for your works should be lamps; So let your light shine before men, that they may see your good works, and glorify your Father who is in heaven (Matthew 5:16). Therefore, to take lamps is to prepare the soul or to prepare it to do good works.

The fourth thing common to all that is related is that they went out to meet the bridegroom and the bride. Who is this bridegroom and who is this bride? It is explained in two ways according to two types of marriage.

One marriage is that of the divinity to the flesh, which was celebrated in the womb of the Virgin; He as a bridegroom coming out of his bridechamber (Psalms 18:6). The bridegroom is the Son Himself, and the bride is the human nature; therefore, to go out to meet the bridegroom and the bride is nothing other than to serve Christ. Likewise, it is Christ’s marriage with the Church; He that has the bride is the bridegroom (John 3:29). Therefore, those preparing their lamps are striving to please the bridegroom, meaning Christ, and His bride, meaning Mother Church. And so the virgins agree in these things.

Two things are also related in which they differ, namely, in their inward discretion and in their outward diligence. Regarding the first thing, He says: And five of them were foolish and five wise; Wisdom is prudence to a man (Proverbs 10:23). That man is prudent, who does not want to lose in any way what he does. Therefore, it was said above: Be you wise as serpents (Matthew 10:16). Or they are foolish as to their inward discretion, who turn away from God by their wicked intention, or by an intention that is disordered, or by false doctrine; A foolish woman and clamorous, and full of allurements, and knowing nothing at all, sat at the door of her house (Proverbs 9:13–14). According to Origen, a man who has one virtue has them all: therefore, one sense cannot be rightly ordered without the others being rightly ordered also. Likewise, as it is also said, he who sins in one point, has become guilty of all (James 2:10).

Similarly, they differ as to their outward diligence, because the five foolish, having taken their lamps, did not take oil with them. All these foolish virgins greatly desired to have lit lamps, because He who is the Light wants to be served with light; but light cannot be nourished without oil: for a man would be foolish to keep light in a lamp, without putting oil into it. By oil four things are signified, according to Jerome.

First, by oil good works are signified. And why is this? Faith is the light of souls by which their lamps are lit. By good works faith is nourished; This precept, I commend to you, O son Timothy: according to the prophecies going before on you, that you war in them a good warfare, having faith and a good conscience, which some rejecting have made shipwreck concerning the faith (1 Timothy 1:18–19). From this can be understood what is said in Proverbs 21:20: There is a treasure to be desired, and oil in the dwelling of the just: and the foolish man shall spend it.

Second, taken in another way, by oil mercy is signified: and in this way Chrysostom speaks. Therefore, it is stated in Luke 10:34, that the Samaritan poured in oil and wine. By wine severity is signified, and by oil the works of mercy are signified. Therefore, He wishes to say that he who intends to observe continence, and has not done mercy, is foolish. Therefore, it says in James 2:13: Judgment without mercy to him that has not done mercy.

Third, by oil interior joy is signified, concerning which it is said: That he may make the face cheerful with oil (Psalms 103:15). And, elsewhere, it is said: God has anointed you with the oil of gladness (Psalms 44:8). There are many people who externally fast and seek inward joy, namely, the joy of a good conscience, and there they have oil with themselves. But others do not seek joy of conscience but the glory of men, and these people do not have oil.

Fourth, according to Origen, by oil holy doctrine is signified: Your name is as oil poured out (Song of Solomon 1:2). The oil of justice signifies right doctrine; Your words have I hidden in my heart (Psalms 118:11). Therefore, they are called virgins who observe continence, who do mercy, who seek interior joy, and who accept right doctrine.

He continues concerning the short sleep. The reason for the sleeping is related and the sleep itself is related. For when some persons wait for someone, and especially at night, they quickly fall asleep. Therefore, by this interval is signified the time between Christ’s Coming in the flesh and His Coming for the Judgment; therefore, He says: And the bridegroom delaying, they all slumbered and slept. According to all expositors, this is explained as referring to their death.

And why is death called sleep? This is because of the hope of the resurrection. For just as those who sleep intend to wake up, so those who sleep by death intend to rise again; And we will not have you ignorant brethren, concerning them that are asleep, that you be not sorrowful, even as others who have no hope (1 Thessalonians 4:12).

But what is slumbering and sleep? Gregory explains them as follows: ‘Slumber is properly the means to fall asleep; therefore, by slumbering we can understand a long life, and by sleep, death.’ According to Origen, this sleep is understood to refer to the sleep of laziness; How long will you sleep, O sluggard? when will you arise out of your sleep? (Proverbs 6:9). Therefore, and the bridegroom delaying, either until the Judgment or until death, they all slumbered and slept; for there are hardly any people who live for a long time without growing weary. Or those who are completely negligent sleep; but those who in some manner, to some extent, lose their first fervor, sleep.

Then the waking follows: second, the effect follows; third, the request of the foolish virgins follows; and fourth, the response of the wise virgins follows. He says, therefore: At midnight there was a cry made. Concerning this night, Origen explains it differently than others and more literally. All others explain this waking as referring to the final Judgment; and according to this interpretation, this cry will be the trumpet or voice of Christ; For the Lord himself shall come down from heaven with commandment and with the voice of an archangel and with the trumpet of God (1 Thessalonians 4:15); The trumpet shall sound… (1 Corinthians 15:52) and the dead who are in Christ shall rise first (1 Thessalonians 4:5).

And why does this happen at midnight? According to Jerome, the Hebrews say that just as an angel at midnight descended to kill the firstborn of Egypt, so the Lord shall come at midnight. Therefore, there used to be a custom among them, that the people would not be sent away until midnight. Augustine says that it is not because of the reason of the time, but only because of its concealment; The day of the Lord shall so come as a thief in the night (1 Thessalonians 5:2).

But what does He mean when He says; Behold the bridegroom comes. Go you forth to meet him? It is said because all people will rise to meet Him; The hour is coming, wherein all that are in the graves, shall hear His voice (John 5:28); Be prepared to meet your God, O Israel (Amos 4:2). Origen refers this to the present life. And this is when a person is held back by vainglory, and a shout is made by a preacher or by an internal inspiration; then he returns to Christ; Lift up your voice with strength, you who bring good tidings to Jerusalem (Isaiah 40:9).

Then the effect follows: Then all those virgins arose and trimmed their lamps. In the literal sense, when the cry is made by a trumpet or by Christ’s voice, all will arise. Therefore: All that are in the graves, shall hear His voice (John 5:28). But what did they do? They trimmed their lamps. And what is this? Will there really be time for this? It should be said that to trim lamps is nothing other than to count the works which they did so that they can give a proper account. Therefore, they will be concerned about their works when they will hear the voice of the Son of God, as it is said below: When did we see you hungry and fed you: thirsty and gave you drink, etc.? (Matthew 25:37). According to Origen, it is a more literal sense. For if it refers to the present life, when a shout is made by a preacher or by an internal inspiration then people rise from their negligence, and then they begin to rise to correct their deeds.

Then the request of the foolish virgins follows: And the foolish said to the wise: Give us of your oil, for our lamps are gone out. These virgins were foolish in one respect but not in another respect: because they had something of the light of faith; therefore, they say: For our lamps are going out. For if they had no faith they would say, ‘They have gone out’; therefore, they know that they cannot keep fire burning without oil. And what is the meaning of these words? Either the works of mercy or of justice may be understood by oil, and the meaning is the same, because those rising who do not have these works in abundance seek to supply their deficiencies with those who have more abundantly.

But this will not be possible, because everyone will have what he needs; Every one shall bear his own burden (Galatians 6:5). And because they shall see that the light of faith could not have value without the works of mercy, they were asking from the others who had done works of mercy. Augustine explains this as follows: ‘It is customary that when someone is preoccupied in some affair, he is accustomed to have recourse to that in which he hopes: these virgins had an outward confidence, because they were seeking the praise of others’; therefore, they say: Give us of your oil, meaning the oil of your praise, that is, ‘praise us for our deeds.’ But this will not help them, according to what is written in Romans 2:15: Their conscience bearing witness to them; For behold my witness is in heaven, and he who knows my conscience is on high (Job 16:20). Therefore, they trust in human favor which cannot benefit them. According to Origen, it happens that some people spend their lives in vain things: and when they recognize it, they run to others and they ask for their prayers and help. And in this they are not foolish if they begin to turn back to the Lord.

The wise answered, saying. Here the response of the wise virgins is related: and in this response two things are presented. First, the response of those rejecting the request is related; and also, some advice is related, as it is said, go you rather to those who sell.

And what is the reason for the rejection? Lest perhaps there be not enough for us. Therefore, go you, because our oil of mercy, or interior joy, or external works is not enough for us and for you, as it is said: If the just man shall scarcely be saved, where shall the ungodly and the sinner appear? (1 Peter 4:18). And the Apostle says: The sufferings of this time are not worthy to be compared with the glory to come that shall be revealed in us (Romans 8:18). And: All our justices [are] as the rag of a menstruous woman, (Isaiah 64:6). Therefore, because they are not enough for us and for you, Go you rather to those who sell and buy for yourselves.

But will there be time for them to get oil? Therefore, it should be understood that it is said more in the manner of a rebuke than in the manner of advice; it is as if they were to say, ‘You should have gone before.’ According to Chrysostom, these sellers are the poor, because they make merchandise of the kingdom; Make for yourselves friends of the mammon of iniquity (Luke 16:9); therefore, they say, Go you, meaning you should have gone, according to Augustine: for it is said in the manner of a rebuke. The sellers of oil are the flatterers: therefore, seeing that these virgins ask for help, they say: Go you rather to those who sell and buy for yourselves; as if they were to say: ‘You sought nothing but oil,’ meaning human praise: ‘now you can go to the world and buy that testimony which you always sought.’

According to Origen, it is merely literal, because he holds that all takes place in this world. Sometimes it happens that a sinner sees a just man, and asks what he should do. But some people are wise only to the extent that their wisdom suffices for themselves, but not both for themselves and for others. Therefore, such people say to those who ask for their advice: ‘We do not have so much spiritual doctrine that we can have enough both for us and for you; for that reason, go to the teachers of the Church, and to wise men who will sell to you.’ Concerning this, it is written: All you that thirst, come to the waters: and you that have no money make haste, buy, and eat (Isaiah 55:1).

But how can something be bought without money? I say that wisdom is sold without money. And what is its price? It is that a person willingly strives for it, and this is the price of wisdom; If you shall seek her as money, and shall dig for her as for a treasure, then shall you understand the fear of the Lord, and shall find the knowledge of God (Proverbs 2:4–5).

Now while they went to buy the bridegroom came. Augustine says that some refer this to the state of the present life; but it cannot be reconciled with what is said, And the door was shut. For that reason, Origen explains this as referring to the future life. And here, Christ does three things. First, the coming of the judge is related; second, the receiving of the good virgins is related; and third, the excluding of the bad virgins is related.

He says, therefore, that while they went to buy the bridegroom came; that is, while they were worrying about how to excuse themselves at the Judgment, the Lord came to the Judgment. But Origen says that there are some people who will come for advice, for instance, to the priests, and with the intention of being converted, and then they die at the Lord’s coming. Therefore, the bridegroom comes when a person dies.

But what does He mean when He says, The bridegroom came, when above He said, They went out to meet the bridegroom and the bride? The reason is that at the Judgment the bridegroom, meaning Christ’s flesh, will be taken up to be glorified. Or if we refer this to the Church, then it will be perfectly united to the Spouse Himself by assent. Therefore, the Apostle says: He who is joined to the Lord is one spirit with him (1 Corinthians 6:17). And the passage continues, and those that were prepared entered with Him to the marriage. This marriage is the kingdom of heaven, about which it is said: Because he is Lord of lords and King of kings: and those who are with him are called, and elect, and faithful (Revelation 17:14). And immediately, The door was shut, because, afterward, it will be opened to no one. Now, however, it is open; therefore: Lift up your gates, O you princes (Psalms 23:7). And: After these things I looked, and behold a door was opened in heaven (Revelation 4:1). But then it will be closed.

Afterward, the repulsion of the bad virgins is related: and three things are said. First, their negligence is pointed out, in that they came late. Therefore, He is designating those who do penance late: Saying within themselves, repenting, and groaning for anguish of spirit . Their desire is mentioned when they say: Lord, Lord, open to us. Therefore, by this fact that they call Him Lord, they say the name through which they should pray. By this, however, that they groan, it is indicated that they ask out of anguish; therefore, it is said above: Not every one that says to me, Lord, Lord, shall enter into the kingdom of heaven (Matthew 7:21).

Now their desire is touched upon when it is said, Open to us. The response follows: But he answering said: Amen I say to you, I know you not; that is, ‘I do not approve of you.’ For The Lord knows who are his (2 Timothy 2:19) just as an artist knows if a work does not accord with his art. Afterward, He concludes: Watch you therefore, because you know not the day nor the hour.

Previously, the Lord tells a parable about the Judgment, in which some are condemned for not keeping the interior spiritual good they had received, but here He tells a parable in which some do not multiply the goods they have received; therefore, the parables are different. More specifically:

1. He first treats of the distribution of His gifts.
2. Secondly, He treats of their use.
3. Thirdly, He treats of the judgment of those using His gifts.

The second part is where it is said, And he that had received the five talents went his way, etc.; and the third part is where it is said, But after a long time, etc.

In the first part, He does three things:

1. Firstly, He relates the necessity of distributing His gifts.
2. Secondly, He relates their distribution.
3. Thirdly, He relates the departure of the one distributing.

He shows the necessity by the fact that He says, For even as a man going into a far country called his servants and delivered to them his goods. In this, you should note that this man is Christ.

We can say that He went into a far country in three ways. First, He went to a place; more specifically, He went to heaven. Although heaven is a fitting place for Him concerning His divinity, He was nevertheless a stranger there according to the flesh, because no one had ascended there before Him.

Thus, No one has ascended into heaven except He who descended from heaven, the Son of Man who is in heaven (John 3:13). Secondly, He went because, being a stranger in the world, He departed to heaven: Why will you be as a stranger in the land, and as a wayfaring man turning in to lodge? (Jeremiah 14:8). Thirdly, this can be understood spiritually: for now He is away from us, because we are away from Him: While we are in the body we are absent from the Lord (2 Corinthians 5:6). However, when we see Him, then we will not be like strangers but like fellow citizens and members of God's household.

It should also be observed, as Origen says, that where the word “as” is used, a thing should be associated with it, unless it is used in a simile. For example, it is stated above: For as lightning comes out of the east, so also will be the coming of the Son of man (Matthew 24:27). But here it is not used in a simile, and afterwards, nothing else is said. Therefore, it should be read as follows: Someone goes into a far country as a man, because Christ is God and man.

Therefore, in that He is God, He does not go into a far country, because all things are naked and open to his eyes (Hebrews 4:13). However, He goes into a far country as man: We saw his glory, the glory as it were of the only begotten of the Father (John 1:14). And because it was necessary that He go into a foreign country, it was necessary that He entrust the care of His possessions to others. He does this when He says, He called his servants and delivered to them his goods.

Here, three aspects are mentioned:

1. Firstly, the liberality of the one giving.
2. Secondly, the diversity of the goods.
3. And similarly, the discretion of the one giving.

The liberality of the one giving is mentioned in two things: in that He anticipates those to whom He gave, and in that He gave to them abundantly. His liberality is shown by the fact that He anticipates, because he who waits to give lessens his liberality. The Lord, however, does not give in this way; in Psalm 20:4, it is said: Thou hast prevented him with blessings of sweetness. Therefore, He called His servants, and they did not call Him. Thus: You have not chosen me: but I have chosen you (John 15:16); and, Those whom he foreknew, he also predestinated (Romans 8:29).

Likewise, His liberality is mentioned because from His own possessions, He gave His goods, not the goods belonging to someone else. Some men are liberal enough with the goods of another, but not from their own goods. Therefore, concerning this, we can understand what is said in Psalm 67:19: Thou hast ascended on high, thou hast led captivity captive; thou hast received gifts in men.

Afterwards, the differences of His gifts are related: And to one he gave five talents, and to another two, and to another one. He divided all these by three—into thirtyfold, sixtyfold, and one hundredfold fruit—because every multitude is divided into the highest, the lowest, and the middle. These talents are different gifts of graces. For just as a weight of metal is called a talent, so grace is a weight because it inclines the soul; therefore, love is the weight of the soul. The Apostle says: There are diversities of graces (1 Corinthians 12:4). Therefore, these gifts are different, such that they are not given equally to all: To every one of us is given grace, according to the measure of the giving of Christ (Ephesians 4:7). And that is what He says: And to one he gave five talents, and to another two, and to another one.

And what is the reason for these numbers? We can say that a man abounds in that he has a double measure; but a man abounds even more in that he has more than double. Therefore, he who receives two is related to him who has one by a double proportion; he, however, who receives five, has more than a double proportion. Therefore, He wishes to say that a man receives five who receives according to an incomparable measure. We can also say that these gifts are God’s words and words of wisdom, for wisdom is frequently compared to riches: Riches of salvation, wisdom (Isaiah 33:6).

What does He mean when He says that He gave to one five talents, and to another two, and to another one? Origen says that He gave five talents to him who refers everything said in Scripture to a spiritual understanding. Therefore, it was said above: just as there are five bodily senses, so there are five spiritual senses. In this manner, the Lord gave to the Apostles. In Luke 24:45, it is said that he opened their understanding, that they might understand the scriptures. And in Daniel 1:17, it is said that To the children God gave understanding in every book.

Who are they who receive two talents? According to Origen, duality belongs to matter; therefore, every number is derived from duality and unity. Consequently, matter is attributed to duality, and form is attributed to unity.

Therefore, they are said to receive two who receive less, because they do not know how to conduct themselves in all affairs; but they have something in that they know how to conduct themselves in certain affairs, because they are good builders, or the like.

Therefore, according to Origen, a man who receives one talent receives more than he who receives two. According to Gregory and Jerome, it is the opposite, because by five talents the five senses are understood; therefore, he receives five talents who receives grace from God concerning temporal things, with which the operation of the senses deals.

By two talents, however, the senses and the intellect are understood. But by one, the intellect alone is designated. Therefore, a man receives one who receives the grace of understanding but not the grace of doing.

According to Hilary, he receives five who finds Christ in the five books of Moses. He, however, receives two who venerates the grace of the New and Old Testament and who venerates two natures in Christ—His human and divine nature. The Jews, who glory in the Law, only receive one talent.

Then the reason follows: To every one according to his proper ability. If this refers to the interpretation that the talents are God’s words, the explanation is clear, because they should be given according to a man’s greater capacity: I have yet many things to say to you (John 16:12). And the Apostle says: As to little ones in Christ, I gave you milk to drink, not meat (1 Corinthians 3:2). Therefore, to the more discerning He gave more subtle truths.

However, if we refer this saying to the gifts of graces, it should be known that some have said that God gives His free gifts according to one’s natural gifts. Therefore, because a man has more natural gifts, he has more free gifts. This was true for the angels but is not true for men. And what is the reason? It is because in the angels there is one spiritual nature; therefore, towards whatever they are moved, they are completely moved. But man is composed of two contrary natures, one of which is drawn back from the other by its own body. Therefore, not as much is given to him, but only as much as a man has from his use of these natural gifts.

Likewise, there was another error, which asserted that the beginning of grace was from ourselves. Against this, Augustine objects using the words of the Apostle who says, not that we are sufficient to think any thing of ourselves, as of ourselves (2 Corinthians 3:5). But what beginning is prior to thought? Therefore, if a thought is not from ourselves, then neither is an action. Therefore, he who strives harder has more grace; but that one strives more requires a higher cause: Convert us, O Lord, to you, and we shall be converted (Lamentations 5:21).

If, however, you ask why one man has more grace than another, I say that for this there is a proximate cause and a first cause. The proximate cause is the greater effort of this man than of that man; the first cause is the divine election: Why does one day excel another, and one light another, and one year another year, when all come of the sun? By the knowledge of the Lord they were distinguished .

And what is the reason for this? Observe that it is different with a universal and a particular agent. A particular agent presupposes something for itself, and according to this, the agent acts in different ways, so that one worker gives one form to one matter, and other workers give another. But if one could make matter, it would be said that such a man made matter to be of such a kind so that he might introduce a form according to his own will.

Thus, the Lord, since He is the Creator of all things, created this thing so that He would make it in such a way. Thus, the capacity of nature in connection with effort is understood, insofar as it may be understood.

Then the departure of the one giving is related when it is said: And immediately he took his journey. This can be understood to mean that this Man was taking His journey into a foreign country because when He was with the Apostles He had said: Receive ye the Holy Ghost (John 20:22), and to Peter He had said: Feed my sheep (John 21:17). He immediately took His journey; therefore, He said: Little children, yet a little while I am with you (John 13:33). And He immediately ascended. Or it can be said that He took His journey, not by departing, but because He left them to their free will, as He did not compel them to use the gifts they were given.

And he that had received the five talents went his way, etc. Here the use of the gifts is related, concerning the three servants:

1. Firstly, concerning the first servant.
2. Secondly, concerning the second servant.
3. Thirdly, concerning the third servant.

Therefore, He says: And he that had received the five talents went his way. Here the increase of virtue is designated: They shall go from virtue to virtue (Psalms 83:8). And this is stated in Genesis 26:13: He went on prospering and increasing.

For virtue increases through the exercise of use; for unless it is used, it grows weak. Therefore, He says: He traded. Thus, it is said: The soul of them that work, shall be made fat (Proverbs 13:4). And He gained other five. And why? A man profits in two ways: for himself, and for others. He profits for himself if he has the understanding of Scripture, and so he consequently profits. If he has charity, he consequently profits others. He profited so that he might profit others, and he receives so that he may share with others: As every man has received grace, ministering the same one to another (1 Peter 4:10).

Therefore, if you share what you receive, you gain that much. Therefore, He says that He gained other five; for it rarely happens that a man gives to someone that which he does not possess. For I have received of the Lord that which also I delivered unto you (1 Corinthians 11:23). But in that which one has, in that does one profit. The Apostle says: His grace in me has not been void (1 Corinthians 15:10). According to Hilary, he gains fivefold who profits in the five books of Moses, such that he gains Christ.

And in like manner he that had received the two—namely, he profits by his understanding and actions—gained other two, meaning a reward as to both. Or, according to Gregory, he gained two because he not only profits by preaching to men but also to women. According to Origen, he gained two because that which he had grasped according to knowledge of natural things, he refers to the understanding of supernatural things.

But he that had received the one, going his way, digged into the earth, etc. Now, what is meant by the words “to dig in the earth”? According to Gregory, it can be explained in three ways. A man hides a treasure who hides the gift given in sins of the flesh, or in temporal things. Therefore, he who can profit in spiritual things, and turns to earthly things, hides his Lord’s money in the earth. About such men it is said: They have set their eyes bowing down to the earth (Psalms 16:11).

According to Origen, when a man has the gift of understanding and wants to live religiously, yet he lives only for himself whereas he might have benefited many, this man hides his talent in the earth. It is honorable to reveal and confess the works of God . For such money should be multiplied and not hidden.

Hilary says: “Who are they who receive one? It is the Jews, who accept only the literal sense. They hide the money in the earth, meaning in Christ’s flesh, because of whose flesh they cannot believe that He is God.” Therefore, the Apostle says: But we preach Christ crucified: to the Jews indeed a stumblingblock, and to the Gentiles foolishness (1 Corinthians 1:23).

But after a long time the lord of those servants came. Here the Judgment is discussed.

1. First, the reason for the coming Judgment is related.
2. Secondly, the Judgment itself is discussed, where it is said, He reckoned with them.

It should be observed that we are obliged to render an account of our actions and gifts: About every idle word that men shall speak, they are obliged to render an account for it on Judgment Day (Matthew 12:36). And: The kingdom of heaven is likened to a man, who would take an account of his servants (Matthew 18:23).

And it is first related in particular, And He reckoned with them, because everyone is held to render an account:

1. Firstly, at one’s death.
2. Secondly, everyone is held to render an account on Judgment Day, when Christ will oblige us to stand before His tribunal.

Therefore, when He says, But after a long time the lord came, these words can be referred to both judgments. If they are referred to Judgment Day, it is to be understood that there is a long delay between Christ’s Coming and Judgment Day. This is contrary to what certain men believed at the time of the Apostles: That you be not easily moved from your sense nor be terrified, neither by spirit nor by word nor by epistle, be not terrified as if the day of the Lord were at hand (2 Thessalonians 2:2).

But if these words are referred to the day of one’s death, Origen says: “You should consider the fact that a man who lives a short time will rarely be useful for the Church.” And He proves this with respect to Peter, to whom the Lord said: When thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee (John 21:18). Likewise, it was true with respect to Paul, who was a young man at the time of his conversion and afterwards became an old man; therefore, it is said: As Paul, an old man, etc. (Philemon 1:9). Therefore, when it is said, But after a long time, it is to be understood that the Lord gives a long time for doing well. And of this long time, what is said in Proverbs 3:2 is understood: They shall add to you length of days, and years of life, and peace.

And he that had received the five talents coming, brought other five, etc. Here the discussion concerns the three servants:

1. Firstly, concerning the first servant.
2. Secondly, concerning the second servant.
3. Thirdly, concerning the third servant.

In relation to the first, He does two things:

1. Firstly, the account rendered is related.
2. Secondly, the due remuneration is related, where it is said, His lord said to him, etc.

With respect to this man, He first relates his security, fidelity, humility, and strenuousness or solicitude. He mentions the servant’s security, because he did not wait for his master to call him but went of his own accord; therefore, He says: Coming. Paul had this security through Christ’s Blood: Having therefore, brethren, a confidence in the entering into the holies by the blood of Christ (Hebrews 10:19); Having such hope, we use much confidence (2 Corinthians 3:12). Likewise, his fidelity is noted, because He brought other five. A man would be truly unfaithful who took something for himself from his master’s possessions; therefore, he offered all to his master. Therefore, if you do something good, if you convert someone, and you attribute it to yourself and not to God, you are not faithful: All things are yours: and we have given you what we received of your hand (1 Chronicles 29:14).

Likewise, the humility of his acknowledgment of the gift is noted, because he knew that he had received it from him: What do you have that you did not receive? (1 Corinthians 4:7). Therefore, this man acknowledges the gift, saying: Lord, you delivered to me five talents, etc. Similarly, He mentions his strenuousness or solicitude: Behold I have gained other five over and above. Therefore, he spoke well, like the Apostle, who said: The grace of God in me has not been void (1 Corinthians 15:10).

The due remuneration follows, and in this He does four things:

1. Firstly, the congratulations are related.
2. Secondly, the commendation of his merits is related.
3. Thirdly, the fairness of the judgment is related.
4. Fourthly, the greatness of the reward is related.

The congratulations are mentioned when He says: Well done, good and faithful servant, etc. Therefore, it is said: Behold the bridegroom shall rejoice over the bride, and your God shall rejoice over you (Isaiah 62:5). Therefore, He receives him with a jubilant heart when He says, Well done. Well done is an expression of jubilation.

The commendation of his merits follows. Firstly, He commends the servant for his humility when He says, Servant, because he had acknowledged that he was a servant: When you shall have done all these things that are commanded you, say: We are unprofitable servants (Luke 17:10). Likewise, He commends him for his goodness in that He says, Good, because it is characteristic of goodness to share itself; therefore, a good man multiplies goodness. Similarly, He commends him for his fidelity, because he did not keep anything for himself but offered it to his master; therefore, it is said, And faithful: Now it is required among the dispensers that a man be found faithful (1 Corinthians 4:2). And: Who, do you think, is a faithful and wise servant? (Matthew 24:45). Therefore, He approves him, saying: Faithful. For not he who commends himself is approved: but he, whom God commends (2 Corinthians 10:18).

Then He points out the fairness of the judgment, in that He gives a fair judgment, saying: Because thou hast been faithful over a few things, I will place thee over many things. These few things are all the things which are in this life, because they are next to nothing in comparison to heavenly things. Therefore, He wishes to say: ‘Because you were faithful concerning the goods which belong to the present life, I will place thee over many things, meaning I will give you spiritual things, which are above all these goods’: He that is faithful in that which is least is faithful also in that which is greater (Luke 16:10). The greatness of the reward follows: Enter thou into the joy of thy lord. For joy is the reward: I will see you again and your heart shall rejoice (John 16:22).

And someone could say: ‘Is not vision the reward, or some other good?’ I say that if another thing may be called the reward, nevertheless, joy is the final reward. Just as I could say that the end of heavy things is a lower place, and likewise, the end of heavy things is to rest in that place, but the former has a more primary importance. So joy is nothing else than the rest of the soul in a good gained; therefore, by reason of the end, joy is called a reward.

And why does He say: Enter thou into the joy of thy lord, and not ‘Receive’? I answer that joy is twofold: there is joy in exterior goods and in interior goods. He who rejoices in exterior goods does not enter into the joy of the Lord but enters into joy with respect to himself. He, however, who rejoices in spiritual goods enters into the joy of the Lord: The king hath brought me into his storerooms (Song of Solomon 1:3).

Or it is understood otherwise: What is in something is contained by it, and the container is bigger. Therefore, when joy is in something smaller than your heart, then the joy enters into your heart. But God is bigger than the heart; therefore, he who rejoices in God enters into joy. Likewise, he enters into the joy of thy lord, meaning joy in the Lord, because the Lord is truth. Therefore, beatitude is nothing other than the joy of the truth.

Or it is as follows: Enter thou into the joy of thy lord means a man rejoices in that joy in which your Lord rejoices, namely, in the enjoyment of Himself. Then, therefore, a man rejoices like the Lord when he enjoys like the Lord. Therefore, the Lord says to the Apostles: I have appointed that you may eat and drink at my table, in my kingdom (Luke 22:30), that is to say, that you may be happy in what I am happy.

And he also that had received the two talents came. Previously, the judgment of the first servant, who had received five talents, was discussed; here, the judgment of the second servant, who had received two talents, is treated. In relation to the literal sense, nothing differs from the first judgment, nor is anything said except what was said concerning the first servant. Therefore, it is not necessary to repeat it, because this servant also received the same commendation and, likewise, received the same reward as he who had received the five talents. In this it is understood, according to Origen, that he who receives a small gift from God and uses it as well as he can, also receives as much as he who received a great gift.

For the Lord only requires this from every man: that he serve Him with his whole heart, as it is stated in Deuteronomy 6.

But about this, one can have a doubt. It might be maintained [from what was said above] that someone has a great amount of goods, and another a small amount; if the latter works according to the little charity that he has received, then he will merit as much as he who had received more. This seems impossible, because in this way he who has less charity might merit as much or more than he who has more. Therefore, it should be distinguished that there are some goods which perfect, elicit, and incline the act of the will; other goods, however, do not. A gift that inclines the will and elicits the act of the will is charity. Therefore, it cannot be that he who has more charity, and who uses great effort, is not also better.

But there are other gifts which someone can use according to greater or lesser charity, such as knowledge and the like. In such things, he who uses greater effort merits more with respect to the reward. Therefore, it is said in Luke 21 that the poor woman cast into the treasury more than those who put in more, because she made use of her whole ability.

But he that had received the one talent, came and said. Here the judgment of the wicked servant is settled.

1. Firstly, his account is related.
2. Secondly, the condemnation which he receives is related, where it is said, And his lord answering, said to him.

He offers an astounding account. For:

1. Firstly, he speaks a blasphemy.
2. Then, he brings up his negligence.
3. Thirdly, he concludes his innocence.

And so his syllogism could not be valid. He speaks a blasphemy when he says: Lord, I know that thou art a hard man. He brings up his negligence when he says: I went and hid thy talent in the earth, etc.

Let us consider what he says happened. It was said above about him who had received five talents that he came because he had confidence; but this man did not come with confidence, but by force.

Alternatively, it can be understood that some men, concerning the things they do badly, think they do well. The sluggard is wiser in his own conceit, than seven men that speak sentences (Proverbs 26:16). Therefore, it seemed to him that he had done well. According to Origen, the supposition about God as a hard man seems to belong to a man from whom someone withdraws himself on account of his hardness: Keep thee far from the man that hath power to kill . And thus, as he who knows that a man is hard does not want to serve him, so some think about God that He is a hard man.

According to this, that servant had three wrong opinions about God:

1. Firstly, he had the opinion that God would not be merciful.
2. Secondly, he had the opinion that God would gain something from our goods.
3. Thirdly, he had the opinion that not all things were from God.

All these opinions proceed from one evil root: namely, that he was thinking that God was, as it were, a man. This is indicated when he says: I know that thou art a hard man, meaning, ‘I consider you to be a hard man.’ That is not true, as it is stated: God is not a man (Numbers 23:19); and, As the heavens are exalted above the earth, so are my ways exalted above your ways (Isaiah 55:9).

And he says, Hard, because a hard man is inflexible. It is said of such a man: His heart shall be as hard as a stone, and as firm as a smith’s anvil (Job 41:15). But God is not like this, for He is a merciful and gracious Lord (Psalms 110:4); A just king setteth up the land: a covetous man shall destroy it (Proverbs 29:4). So, he supposed that God was a hard man, and from this he supposed that He was covetous. Therefore, he attributes to Him things that are characteristic of a covetous person: Thou reapest where thou hast not sown and gatherest where thou hast not strewed, meaning, ‘You are so hard that you do not cease to rob.’ This, nevertheless, is false: And if thou do justly, what shalt thou give him, or what shall he receive of thy hand? (Job 35:7). And it is said: Thou hast no need of my goods (Psalms 15:2). Therefore, in saying this, he was alleging that God needed our goods.

The third thing he falsely supposed was that there are some things that are not from God. For example, there are some men who do not admit that they have from God the things they have inherited or that they possess from their labor. This is what he says: Where thou hast not sown. This is contrary to the passage: Every best gift and every perfect gift is from above, coming down from the Father of lights (James 1:17). Likewise, some men who suppose that God is a hard man withdraw themselves from His service. Therefore, some men who can accomplish much say: ‘If I were to hear confessions and preach, perhaps something would not go well for me.’ Such men consider God to be a hard man. Likewise, some men say: ‘If I were to enter religious life, perhaps I would sin, and it would be worse.’ These men consider God to be hard, believing that if they adhere to God, He would fail them. Such men are similar to those who despair of God’s mercy. This servant was alleging these things.

Nevertheless, these things are true in a certain sense, and they have support from Scripture. For God is a hard man with sinners, and kind-hearted to those having recourse to Him: For thou didst admonish and try them as a father: but the others, as a severe king, thou didst examine and condemn ; The Lord who is good will show mercy, to all them, who with their whole heart, seek the Lord the God of their fathers (2 Chronicles 30:19). Therefore, He is hard with sinners and merciful to the good. And there is no doubt that He should be feared so that He is not despised; therefore, it is said: It is a fearful thing to fall into the hands of the living God (Hebrews 10:31). But insofar as He is merciful, we should hope that if someone gives himself to His service, he will not fall; and if he should fall, he will rise again.

Likewise, what he says, Thou reapest where thou hast not sown, although false, can nevertheless be true in a certain sense, because He does not demand for His own sake but for our utility; for He Himself reaps His glory which He has not sown. Similarly, Thou gatherest where thou hast not strewed. For he who reaps collects many things; he, however, who gathers, takes from many things. So the Lord wishes that His glory increase from various men. Therefore, the Apostle says: We are your glory: as you also are ours, in the day of our Lord Jesus Christ (2 Corinthians 1:14).

Likewise, what he says, Thou reapest where thou hast not sown, is true in a certain respect, because man sows and God gathers: It is one man that soweth, and it is another that reapeth. I have sent you to reap that in which you did not labor (John 4:37–38). For man sows his works, and God gathers them for His own glory: What things a man shall sow, those also shall he reap (Galatians 6:8). And the Lord says: I will come again and will take you to myself (John 14:3). For if you give alms, you sow, and the Lord reaps, perhaps because He considers it done to Himself. Therefore, He says further on in this chapter: What you did to one of these my least brethren, you did it to me (Matthew 25:40).

Moreover, as it was said above, The seed is the word of God (Matthew 13). Therefore, sometimes God gathers the fruits of a good work when preaching was not sown: Men who do not have the law, are a law to themselves (Romans 2:14). God gathers fruit in a third way: namely, certain evils come from man, such as evils of the flesh, from which an evil ought to be gathered. Concerning this it is said: He that soweth in his flesh of the flesh also shall reap corruption (Galatians 6:8). Nevertheless, God turns it into something good, such as the good of justice, humility, and the like. Therefore, this servant was firstly a blasphemer.

Then his negligence is mentioned, where it is said, Being afraid, I went: There have they trembled for fear, where there was no fear (Psalms 13:5). It is true that God should be feared, so that sin might be avoided, according to what is written: For I have always feared God as waves swelling over me (Job 31:23). Therefore, because a man fears God he does not sin, and this he should do out of love and not out of fear. Therefore, he continues: I hid thy talent in the earth, and he did this out of fear, for servile fear does many evil things.

Then he concludes: Behold here thou hast that which is thine. Therefore, he conserves his knowledge, but he does not multiply it. And this is not sufficient, because one should multiply it: If I preach not the gospel, it is no glory to me (1 Corinthians 9:16).

And his lord answering, said to him. Here the condemnation of the servant is related. Just as with the other servants He first commended them, then pointed out the fairness of the judgment, and afterwards indicated the reward, so with this man:

1. Firstly, He reproaches him.
2. Secondly, He points out the fairness of the judgment.
3. Thirdly, He indicates the punishment.

The second part is where it is said, Thou knewest that I reap where I sow not, etc.; the third part is where it is said, Take ye away therefore the talent from him.

He says, therefore: Wicked and slothful servant. He calls him a servant because he deserted Him on account of fear, and it belongs to servants to serve servilely. Therefore, it is said: You have not received the spirit of bondage again in fear (Romans 8:15). Likewise, He calls him a wicked servant, because he had said something wicked about his master: An evil man out of an evil treasure bringeth forth evil things (Matthew 12:35). Likewise, He calls him slothful, because he did not work: Because of the cold the sluggard would not plough (Proverbs 20:4), that is to say, on account of the cold of fear.

Thou knewest that I reap where I sow not, etc. Now He rebukes him concerning his guilt.

1. Firstly, He points out that he knew.
2. Secondly, He points out what he should have done.
3. Thirdly, He says what follows from this.

He says, therefore: Thou knewest that I reap where I sow not, and, nevertheless, you were not working, even though the passage may be cited: The servant, who knows the will of his lord and does not do it, shall be beaten with many stripes (Luke 12:47). Likewise, he had said that He was a hard man and that He gathered where He had not sown. The Lord admits that He gathers where He has not sown, but He does not admit that He is a hard man, because when He requires something of the man, He does not do this on account of hardness but on account of His mercy, so that His good may be multiplied.

Thou oughtest therefore to have committed my money to the bankers. And He continues: ‘It is as you say, that I reap where I sow not, and I gather where I have not strewn. But because I do these things, all the more do I want that my money be multiplied.’ He is speaking in comparison with those men who exchange money to multiply it. This money is God’s words; therefore, in the Greek it is argyreon: for by argentum, which is the metal of sounds, God’s word is signified: The words of the Lord are pure words: as silver tried by the fire (Psalms 11:7).

Men can be called bankers in two ways on account of their twofold duties: namely, they have the responsibility to check whether the money is good, and likewise, they are responsible that the money consigned to them yields a profit. In relation to the first duty, the bankers are hearers who should prove what they hear: Doth not the ear discern words (Job 12:11). Likewise, they who multiply money are the men, such as the Apostles, who gave the gifts of the Holy Spirit by ordaining bishops, etc.: For this cause left I thee in Crete: that thou shouldest ordain priests in every city, etc. (Titus 1:5).

And at my coming I should have received my own. Therefore, this good might result. But what is this good? This good is threefold:

1. When the Lord gives you understanding, and you try to exercise it, you multiply it: Be ye doers of the word and not hearers only (James 1:22).
2. Likewise, when the Lord gives you virtue, and you try to use it well, you multiply it: As newborn babes, desire the rational milk without guile, that thereby you may grow unto salvation (1 Peter 2:2).
3. Similarly, when you try to give to others what you have in yourself, you multiply it.

Afterwards, He relates the punishment, and concerning this, He does two things:

1. Firstly, He relates the pain of loss.
2. Secondly, He relates the pain of sense.

About the first pain (loss):

1. Firstly, He relates the pain of loss itself.
2. Then, He makes a general declaration, where it is said, For to every one that hath shall be given, and he shall abound.

He says, therefore: Take ye away therefore the talent from him and give it him that hath ten talents. As Gregory says, he who had received five talents is he who has knowledge of earthly things, which come under the five senses; he, however, who had received one talent, is he who has understanding without works. It happens, therefore, that he who has understanding applies himself to it: By thy commandments I have had understanding: therefore have I hated every way of iniquity (Psalms 118:104).

On the other hand, it sometimes happens that a man has the gift of understanding and occupies himself with earthly things, and so loses everything: Hold fast that which thou hast, that no man take thy crown (Revelation 3:11). Or it can be said that he who receives five talents, receives more; and in that he labored more, he receives more. Therefore, one man receives the talent of another, because a holy man not only rejoices over his own good deeds but over all good deeds which are done by anyone, and so he receives the crown of the latter servant and also he receives his talent.

Afterwards, the general declaration is related: For to every one that hath shall be given, and he shall abound. This passage can be explained in several ways:

1. Firstly, according to Gregory: ‘From a man who does not have, one cannot take something away from him. But it happens that a man has gratuitous gifts but does not have charity; therefore, all his gifts will be taken away from him because he does not possess them for his utility: If I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal (1 Corinthians 13:1). Therefore, if a man has charity, many good things are given to him, because he will receive the good of another man, as he will rejoice about the good of another man as about his own good.’
2. Chrysostom explains this passage as relating to doctrine: ‘He who has the role of teaching and does not apply himself to it, loses it. On the other hand, he who does not have the role of teaching and applies himself to it, acquires it so that he becomes a teacher.’
3. Jerome explains this as follows: ‘If a man has intelligence and gives himself to idleness, he is made ignorant and dull. However, a man who does not have intelligence, and applies himself, also acquires intelligence. To the one who has a desire, knowledge and intelligence are given; and from the one who does not have a desire, even that which he has—namely, intelligence—will be taken away from him.’
4. Likewise, according to Jerome, the passage may be explained concerning faith, because to a man having faith, grace will be given: By grace you are saved through faith (Ephesians 2:8). Therefore, he who does not have faith, even if he has other gifts, will avail nothing without faith.
5. Hilary, however, explains this passage as relating to the Jewish and Gentile nations: because the Jews seemed to have God’s Law and did not want to obey, they were therefore made foreigners; the Gentile nations, however, received what they did not have, and they entered into the blessing of the olive tree.

Subsequently, He treats of the pain of sense. Now there are two [primary] senses, namely, sight and touch. Therefore, He first relates the punishment of sight when He says: And the unprofitable servant, cast ye out into the exterior darkness. But note that he is not punished for the evil that he did, but on account of the good that he omitted. Therefore, it is written above: Every tree that bringeth not forth good fruit, shall be cut down (Matthew 7:19). And elsewhere it is written: Every branch in me, that beareth not fruit, he will take away (John 15:2). He is called an unprofitable servant because the good that he has, he does not use for others’ benefit: for example, if he had understanding, he does not put it to good use by teaching others; and if he had money, he did not perform works of mercy.

Cast ye out into the exterior darkness. Origen says that certain men before him had said that the damned will be cast out of the whole world. They based their opinion upon what Job said: He shall remove him out of the world (Job 18:18). Into the darkness, because he was ignorant: They have not known nor understood: they walk on in darkness (Psalms 81:5).

And the pain of touch follows: There shall be weeping and gnashing of teeth. This was explained above in Chapter 24.

Above, the Lord set forth different parables pertaining to the Judgment; here, however, He openly deals with His Judgment. He does three things:

1. He deals with the coming of the Judge.
2. He deals with the gathering of those to be judged; this is where it is said, And all nations shall be gathered together before him.
3. He deals with the Judgment itself; this is where it is said, And the king shall say, etc.

Concerning the first part, four things should be considered:

1. The condition of the coming Judge is mentioned.
2. His dignity is considered.
3. His ministers are considered.
4. His judicial authority is considered.

When it is said, When the Son of man shall come, there is no doubt that this is none other than the Son of God.

But why does He call Himself the Son of man rather than the Son of God? One reason is that He will judge as the Son of man: He hath given him power to do judgment, because he is the Son of man (John 5:27). And He does this for three reasons:

1. He does this so that He might be seen by all people; for by an appearance of His divinity He would not be able to be seen except by the good. Hence, if He is to be seen by all, He must be seen in the form of a man. Every eye shall see him (Revelation 1:7).
2. This will also be done on account of Christ’s merits, for He merited this by His Passion: He humbled himself, becoming obedient unto death, even to the death of the cross. For which cause, God also hath exalted him (Philippians 2:8–9).
3. Similarly, this will be done so that when He is about to judge He may appear in the same form in which He was judged: O that a man might so be judged with God, as the son of man is judged with his companion (Job 16:22).

Furthermore, He will judge as man due to God’s clemency, so that people may be judged by a man: We have not a high priest who cannot have compassion on our infirmities (Hebrews 4:15). Therefore, He will be the Judge as the Son of man.

And of what dignity will He be? He will come in his majesty; They shall see the Son of man coming in a cloud, with great power and majesty (Luke 21:27). But what can be understood by His majesty? It should be said that it is His divinity, because even though He will appear in the form of a man, He will appear with His divinity. Hence, the Apostle says: The Lord himself shall come down from heaven with commandment and with the voice of an archangel and with the trumpet of God (1 Thessalonians 4:15). This is also said in Acts chapter 9. Or ‘in his majesty’ means in His glory, because His body will be glorious, and He will come with a glorious company. Hence, it is said above, The Son of man shall come in the glory (Matthew 15:27).

And so, He adds, And all the angels with him. Here, He discusses His ministers. This can be understood as the heavenly spirits: Who makest thy angels spirits (Psalms 103:4). And why will He come with them? It is because they are the guardians of people: He hath given his angels charge over thee (Psalms 90:11). Therefore, they will come as witnesses, because good people received their guardianship, while the wicked did not, but rather rejected it: We would have cured Babylon, but she is not healed (Jeremiah 51:9). Or it is said, all the angels, meaning the preachers, or teachers of the truth: The lips of the priests shall keep knowledge, and they shall seek the law at his mouth (Malachi 2:7). To them belongs judicial power, as Augustine says. The Lord will enter into judgment and all his saints with him (Isaiah 3:14); Her husband is honorable in the gates, when he sitteth among the senators of the land (Proverbs 31:23).

Then His judicial power follows: Then shall he sit upon the seat of his majesty. We should not understand these words as referring to a physical seat; but rather, people and angels are His seat. He will sit upon them because He will exercise His Judgment through them. Concerning people, it is said above in Matthew chapter 19, that they will sit upon twelve seats, etc. Concerning the angels, it is said: Whether thrones, or dominations, etc.; and in Psalm 79 it is said: Thou sittest upon the cherubims (Psalms 79:2); and Thou hast sat on the throne, who judgest justice (Psalms 9:5).

Afterwards, the gathering of those to be judged is related, and secondly, their division is related. He says, therefore: And all nations shall be gathered together. By nations, not only are the nations meant, but all people who were born from Adam until the end of the world: We must all be manifested before the judgment seat of Christ, that every one may receive the proper things of the body, according as he hath done, whether it be good or evil (2 Corinthians 5:10). The little children who have been born are also among them, because even if they have nothing by their own merit, nevertheless, they have something, namely, the guilt from the first man or grace from Christ’s sacraments.

Hence, it should be noted that not all these people will be gathered together to the same place; but there will be four categories of those who will be present at the Judgment. Some people will be present so that they may be judged by an evaluation of their merits; of these, some will be damned, others will be saved. But others will receive their sentence without any evaluation.

For ‘to be judged’ can mean two things: either to receive one’s sentence (because all will either be rewarded or punished), or it can mean a giving of the reason for one’s sentence by an evaluation of one’s merits. This evaluation will not be needed for everyone, because the sins and merits will especially be evaluated for those who were joined to Christ through faith. Those who are completely unassociated with Christ will not need an evaluation, according to what is said in John 3:18: He that doth not believe is already judged.

Gregory gives an example: ‘He who welcomes his enemy during war does not expect a judgment, but is already judged; in like manner, etc.’ Similarly, there are some people who have nothing in common with the world because they have left all things for Christ’s sake, and these people will appear as judges; hence: You who have followed me, shall sit on twelve seats judging the twelve tribes of Israel (Matthew 19:28).

Therefore, who are they who will be judged? It will be the faithful who were involved with temporal things. Some of them have used these things well, as it is written: Charge the rich to do good, to be rich in good work, to give easily, to communicate to others, etc. (1 Timothy 6:18). Those, however, who are held back and entangled by them, will be damned.

But what is the need for the Judgment? Does not everyone receive what he deserves at his death? Why, then, will they be judged? It should be observed that the reward which is given to people according to God’s just judgment is twofold: the first reward is the stole of the soul, and the second is the stole of the body. Regarding the stole of the soul, it is received at death, but later at the Judgment they shall also receive the glory of the body.

Hence, regarding the soul, all souls will receive their bodies at the same time. As for the punishment of the bodies of the damned, their bodies shall all be damned at the same time; hence: They shall be gathered together as in the gathering of one bundle (Isaiah 24:22), because they are one in sin. We can take this gathering to be a gathering in reference to place, because all will be gathered into one place: I will gather together all nations and will bring them down into the valley of Josaphat (Joel 3:2). This is because those who are saved will be saved through Christ’s Passion, and those who are damned are damned through contempt of His Passion; for that reason, the Judgment shall take place where Christ’s Passion occurred.

And it should be understood that the good will come to meet Him in the air, but some people will remain on earth, according to Origen. This gathering will not be in reference to a specific place; instead, they will be scattered and gathered together in different places. This corresponds with what was said above, namely: As lightning cometh out of the east and appeareth even into the west: so shall also the coming of the Son of man be (Matthew 24:27); they shall be everywhere that they are located. Hence, He intends there to be a spiritual gathering. For now, some are scattered away from Him, while others keep themselves with Him; but then all will be gathered together: All flesh together shall see the salvation of our God (Isaiah 40:5).

Then He discusses the separation of those judged: And he shall separate them one from another, as the shepherd separateth the sheep from the goats. Firstly, the separation is portrayed according to the names of those judged; and secondly, it is portrayed according to the places of those judged, where it is said, And he shall set the sheep on his right hand, etc. He says, therefore: And he shall separate them one from another.

Observe that while the world lasts, the wicked are mixed together with the good. There is hardly any group of people in which there are not some evil individuals; As the lily among thorns, so is my love among the daughters (Song of Solomon 2:2). But in that Judgment, the wicked will be in one place and the good in another; He shall judge between the sheep and the goats.

But why does He call good people sheep? This is on account of four things:

1. We find innocence in sheep: These that are the sheep, what have they done? (2 Samuel 24:17).
2. Similarly, we find patience in sheep: He shall be led as a sheep to the slaughter, and shall be dumb as a lamb before his shearer, and he shall not open his mouth (Isaiah 53:7). Likewise: We are counted as sheep for the slaughter (Psalms 43:22).
3. Moreover, we find obedience in sheep, because they are gathered by the shepherd’s voice: My sheep hear my voice (John 10:27).
4. Again, we find in sheep an abundance of products: as we perceive many products from sheep, so there are many fruits of good people: You ate the milk, and you clothed yourselves with the wool (Ezekiel 34:3).

Likewise, by goats He means sinners, because it is an animal that moves headlong and is also avid for intercourse; it has the opposite properties of sheep. Moreover, it was offered for sin.

Afterwards, the division as to position is related: And he shall set the sheep on his right hand, but the goats on his left. What is understood by the right hand, and what by the left? It can be said that it will literally take place in this manner, with the good placed on one side and the wicked on the other. Or it can be said that the right hand is more noble, for which reason those who are good will have a more noble place, because they shall go to meet Christ in the air. Origen refers this to the final reward: because those who have directed their intention to God will be on the right hand, meaning they share in the eternal reward. The heart of a wise man is in his right hand, and the heart of a fool is in his left hand (Ecclesiastes 10:2). Likewise: The Lord knoweth the ways that are on the right hand: but those are perverse which are on the left hand (Proverbs 4:27).

Then shall the king say to them that shall be on his right hand, etc. (Matthew 25:34). Here the Judgment itself is discussed. Three things happen concerning the good:

1. The sentence regarding them is pronounced.
2. The astonishment of those saved is related, which is where it says, Then shall the just answer him (Matthew 25:37).
3. His explanation is related, which is where it says, The king answering shall say to them (Matthew 25:40).

Concerning the first point (the pronouncement of the sentence), He does two things:

1. He invites the good to their reward.
2. He compares their reward to their merit.

He says, therefore: Then shall the king say.

And He calls Himself a king because it belongs to a king to judge: The king, that sitteth on the throne of judgment, scattereth away all evil with his look (Proverbs 20:8).

But there is a question: Will the Judgment occur by a vocal sentence? Some say that it will occur by a vocal sentence, just as the words of this passage indicate, and that the Judgment will take a long time; Lactantius said that it will last for a thousand years. But this is not true. Instead, this should be referred to an interior speech; He is putting before the minds of people that the good are deserving of glory, and the wicked are deserving of punishment. Hence, what these individuals say will not be vocal, but according to an interior prompting. Augustine says this, namely, that it will happen by Divine power that it will occur to everyone what he did. This is evident from the words of the Apostle: Their conscience bearing witness to them: and their thoughts between themselves accusing or also defending one another, in the day when the Lord shall judge the secrets of men (Romans 2:15–16). Therefore, these words should be referred to an interior speech.

And it is evident that He mentions three things: namely, the invitation is related, the reason for the sentence is related, and the reward itself is related. The invitation is related where it is said: Come, ye blessed of my Father.

But why does He say, Blessed of my Father? It is because the invitation will not be according to our merits, but according to the fact that we are strengthened by Christ’s merits. Hence: To him that shall overcome, I will give to sit with me in my throne: as I also have overcome and am set down with my Father in his throne (Revelation 3:21); Behold I dispose to you, as my Father hath disposed to me, a kingdom (Luke 22:29). ‘I, inasmuch as I am a man, so much do I enjoy the Word.’ It is likewise concerning the body: Who will reform the body of our lowness, made like to the body of his glory (Philippians 3:21). Come, meaning ‘be conformed’: When he shall appear we shall be like to him (1 John 3:2).

But why are the good not now joined to God? I say that they are joined to God by an incomplete charity. Similarly, they are joined to God by a dark faith; but then they shall be gathered together in a full charity, and in a faith that is not dark, because The corruptible body is a load upon the soul, and the earthly habitation presseth down the mind that museth upon many things .

The reason for this reward is twofold: the cause of damnation is from humankind, and the cause of salvation is from God: Destruction is thy own, O Israel: thy help is only in me (Hosea 13:9). Hence, we find the cause of temporal and eternal salvation. Temporal salvation is the adding of glory, and this is mentioned when it is said, Come, ye blessed of my Father. When the Lord says someone is His, He makes them His; hence: He spoke and they were made (Psalms 32:9). Thus, His blessing is to infuse grace; hence, He says, Of my Father, because He is not from us but from God: Every best gift and every perfect gift is from above, coming down from the Father of lights (James 1:17). Likewise, the other cause is Divine predestination, and this is indicated when He says, The kingdom prepared for you. Hence, the Apostle says: Whom he predestinated, them he also called (Romans 8:30); Eye hath not seen, nor ear heard: neither hath it entered into the heart of man, what things God hath prepared for them that love him (1 Corinthians 2:9).

And He says, From the foundation of the world. But how is this? Has He not chosen them from eternity? He chose us in him before the foundation of the world (Ephesians 1:4). And it should be said that He chose them from eternity, but He manifested them from the foundation of the world.

But what is the reward that He mentions: Possess you the kingdom prepared for you? This kingdom is the kingdom of heaven: Thy kingdom is a kingdom of all ages (Psalms 144:13). He who possesses God possesses a kingdom: And hast made us to our God a kingdom and priests (Revelation 5:11).

And He says, Possess, meaning ‘enter into possession.’ Now, to enter into possession properly belongs to him who had a right to possess; this right we have by divine ordination. Likewise, we have this right by Christ’s acquisition, who acquired this for us. We also have this by His grace: Who is the pledge of our inheritance (Ephesians 1:14). Similarly, what is owned peacefully is called a possession; hence, full ownership is signified. Now we possess God but not tranquilly, because a person is disquieted in many ways; but hereafter, there will be the tranquil possession of God: Unto this are you called, that you may inherit a blessing (1 Peter 3:9); He shall possess life everlasting (Matthew 19:29).

For I was hungry, and you gave me to eat, etc. Above, the sentence of the reward was related, and here it is related concerning the meriting of the reward. From this we should consider that there is a twofold cause of beatitude: one cause is on the part of God, that is to say, God’s blessing; the other is on our part, meaning our merit which is from our free will. For people should not be lazy but cooperate with God’s grace, as it is said: By the grace of God, I am what I am. And his grace in me hath not been void (1 Corinthians 15:10).

But although there are many good and meritorious works, He only mentions the works of mercy. On account of this, some people found an occasion to err, saying that they are saved only through works of mercy, or are damned through their omission. They thought that if someone committed many sins and applied himself to the works of mercy, he will be saved, according to what is written: Redeem thou thy sins with alms, and thy iniquities with works of mercy to the poor (Daniel 4:24). This is contrary to what is stated: They who do such things, namely sins, are worthy of death (Romans 1:32). And in Galatians 5:6, the Apostle, after an enumeration of the sins of the flesh, says: They who do such things shall not obtain the kingdom of God. Therefore, this opinion should not be held. But it can be that someone abstains, repents, and in this way through alms, can be freed from his sins; for a person should begin almsdeeds with himself: Have pity on thy own soul, pleasing God (Psalms 30:24).

Then why is there more mention of these works than of the others? It should be said, according to Gregory, that He sets forth these as lesser works; for if they do not do these works, which nature suggests, neither will they do other, much greater works. This is consistent with the words of the Gospel, because these people say: When did we see thee hungry and fed thee, etc.? It is as though they were to say: ‘This work is very small.’ And since they regard the work to be smaller than it is, the Lord extols it more, saying: What you did to one of these my least brethren, you did it to me. Augustine says that every person in the world sins, yet not all are damned; but he is damned who does not repent and does not make satisfaction for his sins.

But he who repents and promises to make satisfaction through works of mercy is saved. Origen says that ‘works of mercy’ either refers to all good works, or these specific ones are mentioned to imply other works of the same kind.

And it is indicated that alms are not only done for one’s neighbor, but also for oneself; for if someone feeds a hungry person, much more should he feed himself when he is hungry, and likewise concerning the other works.

Likewise, not only are there corporal alms, but also spiritual alms. For that reason, whatever a person does, either for his own benefit or for the benefit of his neighbor, all are included under the works of mercy.

Hence, all works are included either under these works or under their contrary works. There are seven works of mercy, but only six are mentioned. These seven works are found in this verse: Visito, poto, cibo, redimo, tego, colligo, condo.

But there is no mention here of burial. Why? It is to exclude the error of those who said that souls do not obtain rest until their bodies are buried. But this is not true, because the soul receives nothing from the body when it is separated from it. Therefore, He gives six works of mercy which are bestowed to remedy some need. And because certain needs are general and others are particular, He first discusses the general needs, and secondly, the particular needs. And because some general needs are external and others are internal, He first mentions internal needs, and secondly, He mentions external needs. He says, therefore: I was hungry, and you gave me to eat. This is stated in Isaiah 58:7: Deal thy bread to the hungry.

I was thirsty, and you gave me to drink; because, on account of Me, you gave to your neighbor. Hence: He who shall give to drink to one of these little ones a cup of cold water, he shall not lose his reward (Matthew 10:42). Concerning these two works of mercy, it is said: If thy enemy be hungry, give him to eat: if he thirst, give him water to drink (Proverbs 25:21). Likewise, there are external needs, and these are twofold: one connected with clothing and another not connected with clothing. He says therefore: I was a stranger, and you took me in. Hospitality do not forget: for by this some, being not aware of it, have entertained angels (Hebrews 13:2). As to the work of mercy connected with clothing, He says: I was naked, and you covered me. If I have despised him that was perishing for want of clothing; and the passage continues, If his sides have not blessed me, and if he were not warmed with the fleece of my sheep (Job 31:19–20); When thou shalt see one naked, cover him (Isaiah 58:7).

Likewise, there are particular natural needs, some internal and others external. A natural need that is also internal is sickness; hence, He says: I was sick, and you visited me. As to an external need, He says: I was in prison, and you came to me. And by prison any tribulation can be understood: You also had compassion on them that were in bands (Hebrews 10:34).

Then shall the just answer him, saying. Here a mental answer is related. It is characteristic of good souls to consider the things that they do for God to be little: When you shall have done all these things that are commanded you, say: We are unprofitable servants (Luke 17:10). And, I reckon that the sufferings of this time are not worthy to be compared with the glory to come that shall be revealed in us (Romans 8:18). Hence, they say that they acted unknowingly; and they, considering their works to be small, will say these things. Hence: When did we see thee hungry and thirsty, etc.? Therefore, being astonished, they will say these things.

And the king answering shall say to them. He appeases their astonishment, for when a person humbles himself, God also exalts this person; when a person belittles himself, God in turn praises him. Hence: As long as you did it to one of these my least brethren, you did it to me. He that receiveth you, receiveth me (Matthew 10:40), because the head and the members are one body. And He says, brethren, because they are brothers who do God’s will; hence, it is said above that stretching forth His hands He said: These are my brethren (Matthew 12:48). And it should be observed that alms are given to good people: Give to the good, and receive not a sinner .

And should one never give to a sinner? Alms should be given to him when he is in extreme need, but one should rather give first to just people; therefore, He says, my brethren. For many come who are not God’s brethren; hence: Every spirit that dissolveth Jesus is not of God (1 John 4:3). Hence, other things being equal, it is better that we give alms to the good. Nevertheless, one should give to the wicked for their needs in a time of necessity, not on account of an alleviation of sin, but on account of an alleviation of nature. Are not all people God’s brethren? Indeed; but some are His brethren by nature, others by grace. By nature, all people, good and evil, are God’s brethren: Peril from false brethren (2 Corinthians 11:26). By grace, only good people are God’s brethren: He is the Firstborn amongst many brethren (Romans 8:29). And one should primarily pity and help these people; hence, the Apostle says: Let us work good to all men, but especially to those who are of the household of the faith (Galatians 6:10).

But why does He call them the least? He says this in relation to what people think. It is well known that people who are little for God’s sake are considered to be the least of people: Thou hast hid these things from the wise and prudent, and hast revealed them to little ones (Matthew 11:25). And He is speaking of the least because some people might say: ‘If I had done this to someone equal to myself, or to some of the great ones, I reckon that this would be done to Him.’ For that reason, the Lord says that not only what is done to great people, but also to imperfect people, is done to Him; for that reason, He says, To the least.

Then he shall say to them also that shall be on his left hand. Here the condemnation of the wicked is related. Firstly, their condemnation is related; secondly, their excuse is related; and thirdly, the confounding of their excuse is related. Concerning the first point, He begins by relating the sentence, and secondly, He relates their punishment. He says, therefore: Depart from me, you cursed.

This sentence differs from the first, because He said in the first sentence: Come, ye blessed of my Father, etc.; here, however, He does not say: ‘You cursed of My Father,’ because our blessing is from God, but our cursing is from ourselves. (In Hebrews 6 and Deuteronomy 23, He turns a blessing into a curse.) Likewise, a difference is that above He said: Possess you the kingdom prepared for you, etc.; here, however, He says: Depart into everlasting fire, which was prepared for the devil and his angels. And what is the reason? Origen says that He did not make punishments for people, but instead He made people for something good; but they acquired death for themselves by their own hands: In that day a man shall cast away his idols of silver, and his idols of gold, which your hands have made for you (Isaiah 31:7).

But someone might say: ‘Did not the Lord make something good for the devil?’ Note that the Lord speaks of preparation as it was shown from the beginning of the world. But the devil sinned from the beginning; hence, He did not prepare punishments for the angels, who, as to their nature, were created good, but for their sins.

I was hungry. Here nothing else is said but what is spoken in different ways to the good and to the wicked. For above, He explicitly said every single thing by itself, but here He joins many things together; hence, I was sick and in prison. And because He joins these two things together, it should be said that He proceeds in the manner of a good judge, who condemns unwillingly and rewards abundantly; hence, He lengthens the words of rewarding but shortens the words of condemnation.

Then they also shall answer him. And note that just as the good shortened their words about their good deeds, so the wicked shortened their words about their faults. Hence, they say: Lord, when did we see thee hungry or thirsty, etc.? They say all these things together, by which it is to be understood that they do not willingly examine their consciences; this is opposed to what is written: Return, ye transgressors, to the heart (Isaiah 46:8). Hence, when they must return, they return to their hearts very briefly.

Then their confounding follows: Amen: I say to you, as long as you did it not, etc. Something similar is written: He that despiseth you despiseth me (Luke 10:16); He that toucheth you, toucheth the apple of my eye (Zechariah 2:8).

And these shall go into everlasting punishment, etc. After relating the sentence, the effect is now related. And these shall go into everlasting punishment. Above, He had said that they shall go into eternal fire, because one might uphold that the fire would be eternal, but nevertheless, one would not be tormented eternally; for that reason, He says, Into everlasting punishment. But the just, into life everlasting. This is eternal life: That they may know thee, the only true God, and Jesus Christ, whom thou hast sent (John 17:3). Now, that there will be eternal punishment is stated in Daniel 12:2: Many of those that sleep in the dust of the earth, shall awake: some unto life everlasting, and others unto reproach, to see it always. He was cast into the pool of fire and brimstone, where both the beast and the false prophet shall be tormented day and night for ever and ever (Revelation 20:9–10); Their worm shall not die, and their fire shall not be quenched (Isaiah 66:24).

What is the cause of this eternal punishment? Some people, such as Origen, held that there was no eternal punishment. Hence, they assert that every punishment has an end. Therefore, he says that what is said here is said as an exaggeration. But Augustine argues: “If this is so, then what is said, namely, that the just will go into eternal life, might similarly be said to be an exaggeration. But this is said in regard to length of time, as even Origen admits. And this is detestable, that in the same Scripture there should be such diversity.” But that this cannot be is evident from the following: it is evident that justice requires that an equal punishment correspond to the guilt. With what measure you mete, it shall be measured to you again (Matthew 7:2).

But how will eternal punishment have such long duration after death? Gregory answers, saying that God is the judge of the will; hence, he who does not restrain his will from sin until death, sinned in his eternity; thus it is fitting that God punish in His eternity. Augustine speaks thus: ‘We see that a punishment should be equal, and such is also in human justice; because if someone sins against the society of a city, a judge does not intend to inflict death, except to separate him perpetually from the society of the city. But he who sins against God intends to exclude himself from the society of the heavenly court.’ According to Hilary, punishment is due to guilt, but guilt is not effaced except through charity.

Therefore, as long as a person does not have charity, it is just that he always be in eternal punishment. Therefore, from the fact that he did not have charity in this life, it is necessary that he always remain in eternal punishment.

Likewise, it is objected that the Saints will pray, and they will be heard. Therefore, etc. Gregory says that while they are wayfarers, the Saints are heard for them, but not afterwards.

Moreover, it is objected: ‘God does not delight in punishment; how, therefore, will He afflict without end?’ It should be said that even if He does not delight in it, nevertheless, He does this to conserve His justice.