Thomas Aquinas Commentary Matthew 25:14-30

"For [it is] as [when] a man, going into another country, called his own servants, and delivered unto them his goods. And unto one he gave five talents, to another two, to another one; to each according to his several ability; and he went on his journey. Straightway he that received the five talents went and traded with them, and made other five talents. In like manner he also that [received] the two gained other two. But he that received the one went away and digged in the earth, and hid his lord`s money. Now after a long time the lord of those servants cometh, and maketh a reckoning with them. And he that received the five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: lo, I have gained other five talents. His lord said unto him, Well done, good and faithful servant: thou hast been faithful over a few things, I will set thee over many things; enter thou into the joy of thy lord. And he also that [received] the two talents came and said, Lord, thou deliveredst unto me two talents: lo, I have gained other two talents. His lord said unto him, Well done, good and faithful servant: thou hast been faithful over a few things, I will set thee over many things; enter thou into the joy of thy lord. And he also that had received the one talent came and said, Lord, I knew thee that thou art a hard man, reaping where thou didst not sow, and gathering where thou didst not scatter; and I was afraid, and went away and hid thy talent in the earth: lo, thou hast thine own. But his lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I did not scatter; thou oughtest therefore to have put my money to the bankers, and at my coming I should have received back mine own with interest. Take ye away therefore the talent from him, and give it unto him that hath the ten talents. For unto every one that hath shall be given, and he shall have abundance: but from him that hath not, even that which he hath shall be taken away. And cast ye out the unprofitable servant into the outer darkness: there shall be the weeping and the gnashing of teeth." — Matthew 25:14-30 (ASV)

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.