7. (Vers. 4.). Fifth, with regard to the provision for finding faithful friendship, he adds: I know what I shall do, so that I may acquire faithful friendship. Whence the Gloss: "The steward is one to whom God has entrusted certain monies to be distributed to the poor: who, if he considers that such stewardship is to end with this life, concerns himself more with acquiring friends than with amassing riches." For he can rightly say: I know what I shall do, who intends to acquire the friendship of his neighbor, because conversely it is said in First John 2: "He who hates his brother is in darkness and walks in darkness and does not know where he goes, because the darkness has blinded his eyes." But conversely, he who loves knows what he does; for he acts according to the teaching of Christ, by which he seeks a remedy against danger. On account of which he adds: So that, when I shall have been removed from the stewardship, by divine sentence, according to that passage in Revelation 2: "I will come to you and will move your lampstand from its place"; they may receive me into their houses, through friendly mercy. For this is the law of friendship: not to fail a friend in necessity; whence Proverbs 17: "He who is a friend loves at all times, and a brother is proven in distress,"
because, Sirach 6, "a faithful friend is a strong protection; he who finds him finds a treasure. To a faithful friend there is no comparison, and no weighing of gold and silver is worthy against the goodness of his fidelity." 8. (Vers. 5.). Sixth, with regard to the display of generous mercy to be imitated, it is added: Having therefore called together each of his lord's debtors, where literally the generosity of munificence and mercy in the steward is shown, both because he gives to many, and because he gives much, and because he gives moderately: to many, because to each of his lord's debtors, according to that which the Lord counsels above in chapter six: "Give to everyone who asks of you"; and Isaiah 32: "Blessed are you who sow beside all waters, sending forth the foot of the ox and the donkey." And because mercy ought to be expended on those in need, therefore he does not give to just anyone, but to debtors; according to that passage in Isaiah 58: "Set free those who are broken, and break asunder every burden. Break your bread for the hungry and bring the needy and wandering into your house. When you see one naked, cover him, and do not despise your own flesh."
Much, because he remits a great sum of the price; on account of which he adds: He said to the first: How much do you owe my lord? He said, I say, through familiar address; Sirach 4: "Make yourself affable to the congregation of the poor. Incline your ear to the poor without sadness, and repay your debt, and answer him peacefully," etc.; and Sirach 18: "Does not the dew cool the heat? So also a word is better than a gift."
9. (Vers. 6.). And he said to him: A hundred measures of oil, through faithful acknowledgment of the debt. For each person ought faithfully to acknowledge his own debt, lest perchance that word of Revelation three be said to him: "You say: I am rich and made wealthy and have need of nothing; and you know not that you are wretched and miserable and poor and blind and naked." Now the cadus is a measure containing three urns; whence the Gloss: " Cadus in Greek, amphora in Latin, containing three urns." In this, moreover, is intimated the magnitude of the debt oppressing the debtor, because, Proverbs twenty-two, "he who borrows is servant to the lender." — And he said to him: Take your bond and sit down quickly and write fifty, through liberal remission. For he greatly relieves who bears half the burden to be removed; and in this the law of charity is fulfilled, according to that word of Galatians, last chapter: "Bear one another's burdens, and so you shall fulfill the law of Christ."
10. (Vers. 7.). He also gives moderately, that is, according to the requirement of the debt; on account of which he adds: Then he said to another: And how much do you owe? Therefore he inquires the measure, so that he may distribute in measured fashion, because Ecclesiasticus forty-two, "where there are many hands, lock up; and whatever you hand over, number and weigh; and describe everything given and received."
Who said: A hundred cors of wheat. Here he expresses a large measure, so that he may obtain a generous remission. "A cor, as the Gloss says, is filled by thirty modii," whence it is a greater measure than a cadus. And because in greater gifts the number ought to be smaller, so that due measure may be preserved, therefore it is added: And he said to him: Take your bill and write eighty; The Gloss: "He remits a fifth part." Although he may seem to remit less according to arithmetic proportion, because he remits only a fifth part for this one, but a half for the previous one, nevertheless he remits more according to geometric proportion, because twenty cors of wheat are greater in quantity than fifty cadi of oil. It is shown therefore in this that this steward generously remitted, because not only to many and much, but also moderately, according to that passage in Tobit 4: "However you are able, be merciful. If you have much, give abundantly; but if you have little, strive to share even that willingly." In this remission of fifty parts and twenty, there is rightly understood a full remission of the most generous piety. For the number fifty, which arises from seven multiplied upon itself, with one added, designates the remission of sevenfold mercy. In designation of which, in the jubilee there was made a full remission, according to that passage in Leviticus 25: "You shall sanctify the fiftieth year and proclaim remission to all the inhabitants of the land. For it is the jubilee," "because the jubilee is the fiftieth year." This number, with twenty added, rises to seventy, where full remission is understood. As a figure of this, the people of the Lord, led into captivity, were liberated after seventy years, as is said in Jeremiah 29: "When seventy years shall begin to be fulfilled in Babylon, I will visit you and raise up my good word over you and bring you back to this place," etc.
11. (Verse 8.). Seventh, as to commending the discernment of providence, it is added: And the master commended the steward of iniquity, because he had acted prudently: The Gloss: "He praises him not for fraud, but for prudence, although he was sinning." Whence, although the steward has some blameworthy qualities in himself, nevertheless his manner of providing can be drawn as an example for the good. For just as the serpent is detestable in spreading venom, but in the prudence of guarding its head is worthy of imitation by perfect men — on account of which it is said in Matthew 10: "Be prudent as serpents and simple as doves" — so this steward is to be detested because he committed fraud, by reason of which he is called the steward of iniquity, and is to be praised because he prudently devised a remedy for himself against danger.
And because someone might wonder why the Lord drew such a steward as an example of prudence, the Evangelist, responding to this, adds: Because the children of this world are more prudent than the children of light in their generation. He does not say that they are more prudent simply speaking, but more prudent in those things that pertain to carnal generation, just as the owl and the cat see more clearly at night than a man—not for reading letters, but for catching mice.
12. There is, however, a prudence of the spirit, which is in the children of light, more excellent than the prudence of the flesh, which is in carnal men, according to that passage in Romans 8: "The prudence of the flesh is death, but the prudence of the spirit is life and peace." Yet this worldly prudence has something that arouses and instructs toward divine prudence, just as the diligence of a man seeking money is proposed as an example to a man seeking wisdom; Proverbs 2: "If you call upon wisdom and incline your heart to prudence, if you seek her as money and dig for her as for treasures, then you will understand the fear of the Lord and will find the knowledge of God." Whence, because no vice destroys the last vestiges of nature, every vicious person has something that can arouse the just to good, just as from the consideration of a lascivious man one can arouse oneself to love, from the consideration of a miser to diligence, from the consideration of a proud man to magnanimity. — Whence from this parable and example we are instructed not only particularly but also universally, so that from all things we may know how to draw out a lesson that arouses and forms us toward the good. For just as the Saints, by their excellent goodness, ought to have and do have testimony from those who are outside, so all base things bear some image of virtue and piety. Virtue is approved by all with a certain universal voice, but the impious man is condemned by all.
The instruction of perfect piety with regard to two things.
13. And I say to you, etc. After the example of provident piety, there is added the instruction of perfect piety, which is drawn from the meaning of the above-stated parable. First, therefore, the instruction is drawn for the formation of obedient disciples; second, for the confutation of the rebellious Pharisees, at the passage: But the Pharisees heard all these things, etc.
Concerning the formation of the disciples toward piety, he proceeds in this order. For he invites them to mercy: first, by reason of the reward to be obtained; second, by reason of the faithfulness to be preserved, at the passage : He who is faithful in the least; third, by reason of the duplicity to be avoided, at the passage: No one can serve two masters.
By reason of the reward to be obtained, he invites in this order, namely by setting forth an instructing exhortation and adding a moving reason.
14. (Verse 9.). First, therefore, as regards the instructing exhortation, he sets forth: And I say to you: Make to yourselves friends of the mammon of iniquity.
" Mammona, as the Gloss says, in the language of the Syrians means riches: and they are called riches of iniquity, because they frequently have iniquity attached to them, according to that saying in Ecclesiasticus eleven: "If you are rich, you will not be free from sin"; whence Augustine says: "Every rich man is either unjust or the heir of an unjust man"; or as Bede says in a homily: " Mammon, mammonis in the Punic language means profit." Nor should it be understood that from what someone has acquired through robbery and iniquity and possesses by unjust title, he ought to give alms, because against this it is said in Ecclesiasticus thirty-four: "The Most High does not approve the gifts of the wicked"; and again in the same chapter: "He who offers sacrifice from the substance of the poor is like one who slays a son in the sight of his father"; but it is understood that from riches which are possessed by just title and yet beget iniquity unless they are distributed, according to that saying in Ecclesiasticus ten: "Nothing is more iniquitous than to love money. For such a one has his very soul for sale." From these riches, I say, friends ought to be made through the generous giving of alms, which manifest the affection of piety. For it is said in First John three: "He who has the substance of this world and sees his brother in need, and closes his heart against him, how does the love of God abide in him?" And therefore Ecclesiasticus twenty-nine: "Lose your money for a friend and do not hide it under a stone to your ruin," because, Proverbs eleven, "he who hides grain will be cursed among the peoples," etc.
15. Second, as to the moving reason, he adds: So that when you fail, they may receive you into eternal tabernacles. From this it is understood why a gift must be given and what ought to move a man to give alms: not present advantage, but eternal reward, not for a passing tabernacle, but an eternal one, according to that saying in Matthew six: "When you give alms, do not sound a trumpet before you, as the hypocrites do. Amen I say to you," etc.; and afterwards: "But when you give alms, let not your left hand know what your right hand does." These eternal tabernacles are the mansions of glory, about which Isaiah thirty-two says: "My people shall sit in the beauty of peace, in tabernacles of confidence, in wealthy rest." Into eternal tabernacles others are received by those who are so perfect that their merits avail even for others, and on account of whose merits they acquire eternal tabernacles for themselves and for others. Whence on that passage, "Make for yourselves friends," the Gloss says: "Not any poor persons whatsoever, but those who can receive you into eternal tabernacles."
16. For such are not the involuntarily poor but the poor in spirit, of whom Matthew five says: "Blessed are the poor in spirit, for theirs is the kingdom of heaven." It belongs to them, therefore, as kings and possessors of that kingdom, to introduce others into the kingdom of heaven. It belongs to them also as judges, according to that passage in Job thirty-six: "He will not save the impious, but he grants judgment to the poor"; to the poor, I say, who are perfect and voluntary, of whom Matthew nineteen says: "You who have left all things and followed me shall sit upon twelve seats, judging the twelve tribes of Israel." It belongs to them also as intimates and friends, on account of which James two says: "Has not God chosen the poor in this world, rich in faith, heirs of the kingdom which God has promised," etc. Such introduce their friends and benefactors through that judicial law by which the Lord will pass sentence in the future judgment, according to what he says in Matthew twenty-five: "What you did to one of the least, you did to me," and through that other law which the Lord established, of which Matthew ten says: "He who receives a just man in the name of a just man shall receive the reward of a just man."
17. (Verse 10.). He who is faithful in the least, etc. After he has invited to piety from consideration of the reward to be obtained, here secondly he invites from consideration of the faithfulness to be preserved. For faithfulness is to be preserved in the dispensation of temporal goods, both on account of merit and demerit and on account of peril and loss.
First, therefore, as regards the consideration of the merit of faithfulness in such earthly things, he says: He who is faithful in the least is faithful also in the greater; as if to say: although these temporal things are to be despised as the least, nevertheless the faithful stewardship of them ought not to be despised, because faithfulness is the same in a great matter and a small one, and the faithful stewardship of temporal things disposes one toward the faithful stewardship and guardianship of spiritual and eternal things. Whence the Gloss: "He who is faithful in the least, that is, in sharing money with the poor, is faithful also in the greater, cleaving to the Creator." And therefore it is said to such a servant in Revelation 2: "Be faithful unto death, and I will give you the crown of life"; likewise in Matthew 25: "Well done, good and faithful servant, because you have been faithful over a few things, I will set you over many things: enter into the joy of your Lord." Whence faithfulness concerning small things establishes faithfulness also concerning great things; and conversely, unfaithfulness concerning the least things establishes unfaithfulness concerning greater things. 18. And therefore he adds: And he who is unjust in a little is unjust also in the greater. A little is rightly said of everything that is temporally possessed, both because of its small quantity: Wisdom 11: "For as a grain of the scales, so is the whole world before you"; and because of its small duration: Wisdom 5: "All these things have passed away like a shadow"; and the Psalm: "They have slept their sleep, and all the men of riches have found nothing in their hands," etc.; and because of its small delight: whence Gregory: "The goods of the present life are few, though they may seem many," because they are not without some admixture of trouble; but eternal goods are many, which are without all corruption. He therefore who is unjust in these things cannot have the charity of God, because for the sake of small things he despises the greatest. For he sells faith and justice for that which is worth nothing; whence Augustine: "Gain in the coffer, loss in the conscience: he took the garment and lost faith; he acquires money and has lost justice." By badly stewarding money, therefore, he loses happiness, he loses charity, he loses justice, which are the greatest gifts of God. Whence the Gloss: "He who does not well steward the temporal things he possesses empties out for himself the glory of eternal things, about which he boasts. For if he does not love his brother, whom he sees,
God, whom he does not see, how can he love? And if one having substance sees his brother to have need, etc., how does the charity of the Father abide in him"? as is found in 1 John 3.
19. (Verse 11.). Second, as to the consideration of peril and loss, he adds: If therefore you have not been faithful in the unrighteous mammon, who will entrust to you that which is true? As if to say: the peril of badly dispensing these temporal goods is great, because through unfaithful dispensation one loses true riches. Whence the Gloss: "If you do not well dispense carnal riches, which slip away, who will give you true and eternal riches?" Now riches are called unrighteous mammon because, as the Gloss says, "the unrighteous mammon presides over riches, so as to tempt through them"; just as he tempted Ananias, of whom it is said in Acts 5: "Why has Satan tempted your heart," etc. That temptation was about theft; similarly it is said of Achan in Joshua 7. But that good is called true which always remains. For all these temporal things, because they pass away, are vain, according to Ecclesiastes 1: "Vanity of vanities, and all is vanity." But that which is true is the grace of God, or the glory of God, or rather God himself, who is the reward of the good; and therefore the Psalm says: "The truth of the Lord endures forever"; and again: "Your truth endures unto generation and generation." And in this truth beatitude consists, according to that saying of Augustine in the book of the Confessions: "Beatitude is joy in the truth"; for since "the true is that which is," he alone is pure truth, who says: "I am who I am," Exodus 3. And this true is neither granted nor entrusted except to the truthful and faithful; whence John 3: "Everyone who does evil hates the light and does not come to the light, lest his works be exposed. But he who does the truth comes to the light, that his works may be made manifest, because they have been done in God"; and John 8: "If you abide in my word, you shall know the truth, and the truth shall set you free." Great, therefore, is the peril of unfaithfulness in these small things, because for what is vain the true is lost, for what is small the great is lost.
20. (Verse 12.). Nevertheless, because what is one's own is lost on account of what is another's, he therefore adds: And if you have not been faithful in what belongs to another, through the due dispensation of earthly goods; whence the Gloss: "Whatever belongs to the world is alien to us, because it is beyond our nature." These are indeed called another's goods, because we can neither bring them with us nor take them away: First Timothy, last chapter: "We brought nothing into this world, and without doubt we can take nothing out of it"; and Job 1: "Naked I came forth from my mother's womb, and naked shall I return there." - What is yours, who will give it to you? Through the attainment of the heavenly reward. For that is ours for which we were created and preordained, and which, once possessed, cannot be lost: whence Matthew 25: "Come, blessed of my Father, possess the kingdom prepared for you," etc.; and above, chapter 6: "Blessed are the poor, for yours is the kingdom of God." But this kingdom is nothing other than God and the Lord Jesus Christ: whence the Gloss: " What is yours, that is, what is properly appointed for man — Christ is ours, because Christ is our life"; Colossians 3: "When Christ, your life, shall appear, then you also shall appear," etc.
21. (Verse 13.). No one can serve two masters - serve, etc. After the invitation to piety from the consideration of the reward to be obtained and the faithfulness to be preserved, here thirdly he invites from the consideration of duplicity to be avoided, because piety toward God and cupidity toward the world cannot be held simultaneously: which indeed he does in this order, namely by first setting forth the reprobation of duplicity, then adding the assertion of reprobation. First, therefore, with regard to the reprobation of duplicity, he says: No one can serve two masters. This proposition is self-evident; on account of which it is said in Sirach 2: "Woe to the double heart and to wicked lips, etc., and to the sinner who walks the earth by two ways!" And James 1: "A double-minded man is inconstant in all his ways." And therefore it is said in Sirach 1: "Do not approach him with a double heart," that is, do not wish to serve two masters at the same time, because this cannot rightly be done. - Now the two masters divided from one another, whom one cannot serve simultaneously, exist in a fourfold distinction. For these masters are vice and virtue: on account of which, Third Kings 18: "How long do you halt between two sides? If the Lord is God, follow him; but if Baal," etc.; and Isaiah 28: "The bed is made so narrow that one of the two must fall out, and the covering is too short to cover both." - These masters are also flesh and spirit: Galatians 5: "The flesh lusts against the spirit, and the spirit against the flesh. For these are opposed to one another, so that you do not do whatever things you wish." Therefore, Romans 8: "If you live according to the flesh, you shall die; but if by the spirit you mortify the deeds of the flesh, you shall live."
Likewise, these lords are Christ and the devil: 2 Corinthians 6: "What accord has Christ with Belial?"; and 1 Corinthians 10: "You cannot drink the cup of the Lord and the cup of demons; you cannot be partakers of the table of the Lord and the table of demons," etc.
Likewise, the lords are God and this world; James 4: "Adulterers, do you not know that the friendship of this world is enmity with God? Whoever wishes to become a friend of this world is made an enemy of God"; and therefore 1 John 2: "Do not love the world, because if anyone loves the world, the charity of the Father is not in him."