35. (Vers. 22.). Thirdly, as to the just reproof of the servant, it is added: He says to him: Out of your own mouth I judge you, wicked servant. Wicked servant he calls him, because he was slothful in neglecting, because he was proud in justifying himself, and wicked in accusing the lord. The Gloss: " Wicked, because slothful in carrying out his duty, proud in accusing the divine judgment." And therefore out of his own mouth, while he believes himself to be justifying himself, he rather accuses himself, according to that passage in Job nine: "If I would justify myself, my own mouth will condemn me; if I would show myself innocent, it will prove me wicked"; because, as Augustine says, "to speak well and to live wickedly is nothing other than to condemn oneself by one's own tongue."
This negligent servant, therefore, while he shows that he knows the judgment and severity of God, speaks against himself; whence he also adds: You knew that I am an austere man, taking up what I did not lay down, and reaping what I did not sow, through the severity of vengeance, according to that passage of the Psalm: "When I shall receive the appointed time, I will judge justly."
36. (Vers. 23.). And why did you not put my money at the bank? through the diligence of watchfulness, by which he ought to have multiplied the money of evangelical preaching by evangelizing, lest through negligence he incur divine wrath. Whence the Gloss: "If you knew me to be harsh and cruel, why did this thought not strike fear into you, so that you would know that I would seek what is mine more diligently?"
And note that he calls the mina his money, because knowledge and grace and doctrine belong to God rather than to us; and therefore Ezekiel 2: "You shall speak my words to them"; the Gloss: "Not your own"; whence also Matthew 10: "For it is not you who speak," etc.
But this is money granted to us for bearing fruit, and therefore he adds: And at my coming I should certainly have exacted it with interest, namely through the equity of justice, by which he exacts the interest of manifold fruitfulness. Whence the Gloss: "He who purchases the money of the word from the teacher by believing must necessarily repay it with interest by working." He therefore who neglected to teach others whom he could have taught, the negligence of those others will be imputed to him. Whence Chrysostom: "He who received seed for the purpose of sowing and does not sow at the time of sowing causes loss to the master, even if he guards the seed, as great a loss as the profit he could have made if he had sown at the opportune time." Whence also the Lord, coming to judgment, does not require only the gift that he gave, but also the fruit that he expected from the gift. Therefore he says in Matthew 3: "Every tree that does not bear good fruit shall be cut down and cast into the fire." Whence also concerning the fig tree, above in chapter 13: "Behold, it is three years since I have come seeking fruit on it and find none. Cut it down therefore; why should it even occupy the ground?" He seeks therefore both fruit from trees and interest from spiritual money; whence Gregory says that "when gifts are increased, the accounts of those gifts also grow."
37. (Vers. 24.). Fourth, as regards the just condemnation of the servant himself, there is added: And he said to those standing by: Take the mina from him and give it to him who has ten minas. Those standing by he calls those who assist him in judgment, whether Angels or other Saints, by whose judgment and approbation the reward corresponding to the gift uselessly held will be taken away, and glory and joy will be given to the faithful steward, according to that passage in Apocalypse 3: "Hold fast what you have, lest another receive your crown." This judgment the Lord also exercises in the present, taking away even gifts that have been granted on account of the sloth and misuse of the negligent. Whence the Gloss: "He who neglects to preach grace that has been bestowed by communicating it to others loses it; but it is increased for him who has labored in it, just as the royal chrism, which Saul lost through pride, David merited through obedience. For the Spirit of the Lord, which departed from Saul, was directed from that day forward upon David, " 1 Kings 16. Whence also it is said in Matthew 21: "The kingdom of God shall be taken from you and given to a nation bringing forth the fruits thereof."
But more is given to him who has ten minas, on account of the mystery, because he designates the order of those who preached to the Jewish people, who also are finally to be converted to Christ. Whence the Gloss: "When all Israel shall be saved, then the whole fullness of spiritual grace, which we now exercise sluggishly, will be abundantly conferred upon the doctors of that time." Whence Romans 9: "Isaiah cries out for Israel: If the number of the children of Israel be as the sand of the sea, a remnant shall be saved."
38. (Vers. 28.). And because this seems unreasonable and incredible, that he should give to one who has abundance, therefore it is added: And they said to him: Lord, he has ten minas, as if they were saying: this does not seem to be a right judgment.
39. (Vers. 26). Therefore he pronounces judgment generally for all, adding: But I say to you, that to everyone who has, it shall be given, and he shall abound: The Gloss: "To one who uses what he has." - But from him who does not have,
namely right use, even what he has, namely the divine gift, shall be taken away from him, by divine judgment. Which is stated more expressly in Matthew 25: "What he seems to have shall be taken away from him." Whence then that saying of Proverbs 11 shall be verified: "Some distribute their own goods and become richer; others seize what belongs to others and are always in want." And therefore generally to everyone who has, that is, having the desire of hearing, shall be given the sense of understanding: Sirach 6: "If you love to hear, you shall be wise." To him who has the will of working, shall be given the faculty of accomplishing: Philippians 2: "God is the one who works in you both to will and to accomplish." To him who has works, shall be given understanding: the Psalm: "From your commandments I have understood." "I have understood above the elders," etc. To him who has justice, shall be given wisdom: Sirach 1: "Son, desiring wisdom, preserve justice." To him who has grace, shall be given glory: the Psalm: "The Lord will give grace and glory." To him who has the pledge, shall be given the eternal inheritance: Ephesians 1: "In whom also believing you were sealed with the Holy Spirit of promise, who is the pledge of our inheritance," etc. To him who has an abundance of merits, shall be given an abundance of rewards, because, Second Corinthians 9, "he who sows sparingly shall also reap sparingly, and he who sows in blessings shall also reap of blessings"; above in chapter six: "Give, and it shall be given to you. A good measure," etc.
40. But as for my enemies etc. After the form of judgment with respect to all, both the faithful and the negligent, here is subjoined the punishment with respect to the rebellious. Whence from this parable five classes of men can be drawn out, of which two are good and three evil. For the good are those faithfully teaching, and the good are those faithfully adhering to their doctrine. But the evil are the negligent, the ignorant, and the malicious. For all the good are either subjects or prelates. But the evil sin universally either from weakness, or from ignorance, or from malice. Whence the Gloss says: "By these five persons he signifies every kind of men to be examined in the future judgment." In this parable, therefore, concerning the judgment of the rebellious, two things are intimated, namely the punishment of the rebellious and the person of the rebellious.
41. (Verse 27.). First, therefore, as to the punishment of the rebellious, he says: But as for my enemies, through their arrogance, according to that of the Psalm: "The pride of those who hate you ascends continually." For he is most an enemy of God who raises his neck against him through pride, according to that of Job 15: "He ran against him with an erect neck and was armed with a fat neck." Such is he who seeks glory in this world: James 4: "Do you not know that the friendship of this world is enmity with God? Whoever therefore" etc.; and 1 John 2: "He who loves the world, the love of God is not in him" etc.
Those who did not want me to reign over them, through disobedience; Jeremiah 2: "Of old you have broken my yoke, you have burst my bonds and said: I will not serve." And this arises from arrogance: Job 22: "Who said to God: Depart from us, and they esteemed the Almighty as if he could do nothing."
Bring them here and slay them before me, through severe vengeance, by which they shall be slain by the sword of the divine sentence and cast down into the death of eternal damnation; the Psalm: "Two-edged swords in their hands, to execute vengeance upon the nations." Whence Apocalypse 1: "From his mouth there went forth a sword sharp on both sides." And this he threatens in Deuteronomy 32: "If I shall sharpen my sword like lightning, and my hand shall take hold of judgment, I will render vengeance to my enemies." And concerning this in figure, Ezekiel 9: "Pass through the midst of the city and slay."
42. (Verse 28.) Second, as regards intimating the person of the rebels, he adds: And having said these things, he went ahead ascending to Jerusalem, as if by this very deed he shows that he spoke the foregoing things on account of the Jerusalemites, who were going to deny that he was their king. For which reason also there immediately follows an account of how he came as king into Jerusalem, sitting upon a donkey. But after that great glory he had to endure insult. And because he went to it not under compulsion but willingly, therefore it is pointedly said that he went ahead, so as to encourage the others to the endurance of sufferings, according to that passage of 1 Peter 2: "Christ suffered for us, leaving you an example, that you might follow his footsteps"; and Hebrews 12: "Let us run to the contest set before us, looking to the author and perfecter of faith, Jesus," etc. He also went ahead for this reason, to give prelates the model of going before the sheep against the ferocity of wolves; John 10: "The good shepherd, when he has sent forth his own sheep, goes before them, and the sheep follow him, because they know his voice." As a figure of this, it is said of Judas in 1 Maccabees 5 that "when he saw the people trembling to cross the torrent, he crossed first." A noble imitator of this was Paul, who, although he knew that he would have to suffer many things from the Jews in Jerusalem, securely ascended for the salvation of his subjects; Acts 20: "The Holy Spirit through every city testifies to me that chains and tribulations await me in Jerusalem. But I do not count my life more precious than myself, provided I may finish my course and the ministry of the word which I have received." So also Christ was doing: whence, although for a time he had avoided Judea because his hour had not yet come, now he went to deliver his soul for us into the hands of enemies, according to that passage of Jeremiah 12: "I have given the beloved of my soul into the hands of her enemies." Therefore he was ascending to Jerusalem, "because," as was said above in chapter 13, "it does not befit a prophet to perish outside Jerusalem."
But why this? The reason was given above, because the excellence of pontifical, magisterial, and royal dignity demands this. Whence the Gloss: "Having finished the parable, he goes to Jerusalem, to show that the parable had been set forth especially concerning the fate of that same city."
The unbelief of the Jews is refuted both by deeds and by words and teachings.
43. And it came to pass, when he had drawn near, etc. After he refuted the deceitfulness, impiety, and curiosity of the Jews, here follows the fourth principal part, in which he refutes their unbelief, which in the hearts of the Jews was the cause and root of all the foregoing things. This part is divided into two, in the first of which he refutes the unbelief of the Jews by deeds; in the second, by words and teachings, below in chapter 20: And it came to pass on one of the days, etc.
First, he refutes their unbelief by deeds, showing that he possesses the four gifts promised in the Law.
He confutes therefore the unbelief of the Jews by deeds, by which he shows himself to be the Christ the Lord promised in the Law, first with regard to royal power; second, with regard to pontifical piety, there: And when he drew near, seeing the city etc.; third, with regard to judicial equity, there: And having entered the temple etc.; fourth, with regard to magisterial authority, there: And he was teaching daily in the temple etc.
He shows that he possesses the promised royal power through three things.
Royal power Christ shows himself to have royal power in a threefold manner: first, through excellence in commanding; second, through the obedience of the disciples in complying, there: And those who had been sent went away; third, through the reverence of the people in praising, there: And as he was going out etc.
The excellence therefore of royal power in Christ is shown through his command, which is devout, provident, and authoritative. For such a command befits a most merciful, most wise, and most powerful king. His command is shown to be devout according to the mystery of grace, and provident according to the spirit of prophecy, and authoritative through the summit of most exalted authority.
44. (Vers. 29.). First, therefore, as regards the pious command through the mystery of grace, it is said: And it came to pass, when Jesus drew near to Bethphage and Bethany, to the mount called Olivet: which although it was true according to the letter, nevertheless prefigured something else through figure and mystical understanding. Whence Ambrose: "He came to the Mount of Olives, that he might plant new olive trees in sublime virtue." And note that he names three things, namely Bethphage, which is on the Mount of Olivet and a small village of priests, as Jerome says, and is interpreted house of the mouth, by which confession and penance are signified; Bethany, house of obedience; and the Mount of Olivet on account of the anointing of oil, which suggests the eminence of unction and wisdom. And through these three the Lord draws near to us, that is, he makes us draw near to himself, namely through penance: above in the fifteenth chapter: "The publicans were drawing near to Jesus," etc.; through obedience: Sirach, last chapter: "Draw near to me, you unlearned, and gather yourselves into the house of discipline." This is the house of obedience or of religious life; through wisdom: Deuteronomy thirty-three: "Those who draw near to his feet shall receive of his doctrine." — But the feet of the Lord coming, ascending, and judging stood upon the Mount of Olives, because whoever wishes to see his ways, which are mercy and truth, needs anointing, by which he may be elevated to the eminence of wisdom, so that through contemplation he may ascend into heaven through the three aforementioned degrees. The first degree is that of beginners, the second of those advancing, the third of the perfect: and to this end all the work of Christ and evangelical preaching is ordered, namely that we may thus draw near to Christ in this threefold manner.
45. (Vers. 29. 30.). And therefore he adds: He sent two of his disciples, saying: Go into the village which is over against you. By the two disciples sent is understood the universality of disciples sent to convert the world and especially the people of the Gentiles. Whence Chrysostom says that these two disciples were Peter and Philip, who first preached to the Gentiles: Philip in Samaria, Acts eight; and Peter in Caesarea, Acts ten. Moreover they are two to commend the bond of charity, or on account of the twofold order of preachers, according to the duality of peoples to be converted. Whence the Gloss: "He sends two on account of the knowledge of truth and purity of work, or the sacrament of twofold love to be preached throughout the whole world, or on account of two orders of preachers, one among the circumcision and another among the Gentiles." In designation of which it is also said above in the tenth chapter: "He sent them two by two before his face"; whence also Ecclesiastes four: "It is better for two to be together than one."