Matthew 25 · The Lantern

The Parable of the Ten Virgins

Then the kingdom of the heavens will be likened to ten virgins who, having taken their own lamps, went forth to meet the bridegroom.

Then the kingdom of heaven shall be like ten virgins, who, taking their lamps, went out to meet the bridegroom and the bride. But five of them were foolish and five prudent. In all who have learned the word of God, the kingdom of heaven is likened to ten virgins.

This parable of the ten foolish and the ten wise virgins, some interpret literally of virgins, of whom there are according to the Apostle some who are virgins both in body and in thought, (1 Cor.

Above the Lord's coming to judgment was treated; here the judgment itself is treated. Hence this chapter is divided into two parts. In the first part he speaks of the judgment through certain parables; in the second he manifestly and explicitly sets forth the form of the judgment, at when the Son of man shall come, etc. Regarding the first he does two things.

And five of them were foolish and five wise;

They that believe rightly, and live righteously, are likened to the five wise; they that profess the faith of Jesus, but prepare themselves not by good works to salvation, are likened to the five foolish. And because the virtues are so linked together, that he who has one has all, so all the senses so follow one another, that all must be wise, or all foolish.

(ubi sup.) Or, by the five virgins, is denoted a five-fold continence from the allurements of the flesh; for our appetite must be held from gratification of the eyes, ears, smell, taste, and touch. And as this continence may be done before God, to please Him in inward joy of the conscience, or before men only to gain applause of men, five are called wise, and five foolish.

There are also presented two things in which they differ: in interior discretion and in exterior solicitude. As to the first he says and five of them were foolish and five wise; Proverbs 10:23: wisdom is prudence to a man. That man is prudent who does not wish to lose for nothing what he does. Therefore it was said above at 10:16: be wise as serpents.

for those foolish, having taken their lamps, did not take oil with them,

Or, The oil is the word of teaching, with which the vessels of souls are filled; for what gives so great content as moral discourse, which is called the oil of light. The wise took with them of this oil, as much as would suffice, though the Word should tarry long, and be slack to come to their consummation.

What is the meaning of "took no oil with them"? What is "in their lamps"? In their hearts. For this reason the apostle wrote, "Indeed, this is our glory, the testimony of our conscience." There is the oil, the precious oil. This oil is of the gift of God. We can put oil into our lamps, but we ourselves cannot create the olive. See, I have oil. But did I create the oil?

They also differ as to exterior solicitude, because the five foolish, having taken their lamps, did not take oil with them. All of these wished to have their lamps burning, because he who is the light wills to be served with light; but light cannot be nourished without oil: for he would be foolish who believed he could keep light in a lamp and not put in oil.

but the wise took oil in the vessels with their own lamps.

And as the bridegroom was tarrying, they all became drowsy and were sleeping.

Or, Whilst the bridegroom tarried, and the Word comes not speedily to the consummation of this life, the senses suffer, slumbering and moving in the night of the world; and sleep, as energizing feebly, and with no quick sense. Yet did those wise virgins not quit their lamps, nor despair of hoarding their oil.

Or, They slumbered, i. e. they were dead. And then follows, And slept, because they were to be afterwards wakened. While the bridegroom tarried, shows that no little time intervened between the Lord's first and second coming.

There follows concerning the sudden sleep. The cause of sleep and the sleep itself are presented. The cause of sleep is delay. For when people are waiting for someone, and especially at night, they quickly fall asleep.

And at the middle of the night there was a cry: ‘Behold, the bridegroom! Go forth to meet him!’

Or, At midnight, that is, at the time of their most abandoned carelessness, there was a great cry, of the Angels, I suppose, desiring to arouse all men, those ministering spirits crying within in the senses of all that sleep, Behold, the bridegroom cometh, go ye out to meet him. All heard this summons, and arose, but all were not able to trim their lamps fitly.

(ubi sup.) Or, At midnight, that is, when none knew or looked for it.

Then follows the arousal; secondly, the effect; thirdly, the petition of the foolish virgins; fourthly, the response of the wise. He says therefore and at midnight there was a cry made: behold the bridegroom comes. Concerning this, Origen says something different from the others, and more according to the letter.

Then all those virgins arose and trimmed their own lamps.

Or, the trimming their lamps is the return of their souls into their bodies, and their light is the consciousness of good works that shines forth, which is contained in the vessels of the body.

(ubi sup.) Or, All the virgins arose, that is, both elect and reprobate are roused from the sleep of death; they trimmed their lamps, that is, they reckon up to themselves their works for which they look to receive eternal blessedness.

Then follows the effect: then all those virgins arose and trimmed their lamps. Taken literally, when the cry is made through the trumpet or through the voice of Christ, all will rise. Hence John 5:25: for all that are in the graves shall hear his voice. But what did they do? They trimmed their lamps. But what does this mean? Will there be time for this?

And the foolish said to the wise, ‘Give us of your oil, for our lamps are going out.’

But the wise answered, saying, ‘Otherwise it may certainly not suffice for us and you. Go rather to those selling, and buy for yourselves.’

They that sell are the poor, who, needing the alms of the faithful, made them that recompense which they desire, selling in return for the relief afforded to their wants, a consciousness of good works. This is the abundant fuel of an undying light which may be bought and stored up for the fruits of mercy.

"But the wise replied, 'Perhaps there will not be enough for us and for you; go rather to the dealers and buy for yourselves.' " This is hardly the voice of those who give counsel but rather those who rebuke. Why are they scornful? Because they were wise, because wisdom was in them. For they were not wise by anything that belonged to them.

The wise answered, saying. Here the response of the wise is presented, and in this response two things are presented. First, a response of refusal is presented; likewise a certain counsel is presented, at go rather to them that sell. And what is the reason? Lest perhaps there be not enough for us and for you.

And while they were going away to buy, the bridegroom came, and those ready went in with him to the wedding feast, and the door was shut.

Or, He says, While they went to buy, because there are men to be found who have neglected to learn any thing useful, till when, in the very end of their life, when they set themselves to learn, they are overtaken by death.

But because the season for buying was now past, and the day of judgment was coming on, so that there was no room for penitence, they must not now lay up new works, but give an account of the old. After the day of judgment, there is no more opportunity for good works, or for righteousness, and therefore it follows, And the door was shut.

And whilst they went to buy, the bridegroom came. Augustine says that some refer this to the state of the present life; but it cannot stand with what is said, and the door was shut. Therefore Origen also expounds this of the future coming. And he does three things.

And afterward the other virgins also come, saying, ‘Lord, Lord, open to us!’

But he, answering, said, ‘Amen I say to you, I do not know you.’

If in Christ all the treasures of wisdom and knowledge are hidden (Colossians 2:3), how is it that the same Savior says He does not know the day and hour of the future judgment (Mark 13:32)? But if He does know and says He does not know, He seems to be lying. This statement contains a twofold meaning.

Jesus compares the rulers of the people with virgins. The person who discharges a sacred function must be undefiled in soul and body, just as Paul says, "that she might be devoted to the Lord in both body and spirit." For it is customary for the Scripture to divide the present age into five seasons or times.

There follows the repulsion: but he answering said: amen I say to you, I know you not; i.e., I do not approve of you. For the Lord knows who are his, 2 Timothy 2:19, just as an artisan does not know a work that is discordant with his art.

Keep watch therefore, for you know neither the day nor the hour.

"Watch therefore, for ye know not the day nor the hour." Seest thou how continually He adds this, showing how awful our ignorance concerning our departure hence? Where now are they, who throughout all their life are remiss, but when they are blamed by us, are saying, At the time of my death, I shall leave money to the poor. Let them listen to these words, and be amended.

(ubi sup.) For indeed we know the day and the hour neither of that future time when the Bridegroom will come, nor of our own falling asleep each of us; if then we be prepared for this latter, we shall also be prepared when that voice shall sound, which shall arouse us all.

Consequently he concludes: watch therefore and pray, because you know not the day nor the hour.

The Parable of the Talents

For it is like a man going on a journey, who called his own servants and delivered to them his possessions.

For it is just as a man about to go abroad called his servants, and handed over to them his goods. And first indeed let us see why our Lord is likened to a man setting out on a journey — he who is our one Lord, of whom the Apostle says: "but for us there is one Lord Jesus Christ, through whom are all things, and we through him" — provided, however, that we are ruled by him alon…

Who then is this man who goes on a journey, if not our Redeemer, who departed into heaven in the flesh which he had assumed? For the proper place of flesh is earth, which is led as if to foreign lands when it is placed in heaven through our Redeemer. But this man going abroad handed over his goods to his servants, because he granted spiritual gifts to his faithful ones.

Above the Lord presented a parable concerning the judgment, in which someone is condemned because he does not preserve the spiritual good received interiorly; here he presents a parable in which someone does not multiply the goods received. Hence it is divided.

And to one indeed he gave five talents, to one two, to one one, to each according to their own ability; and he left the region immediately.

Whenever you see of those who have received from Christ a dispensation of the oracles of God that some have more and some less; that some have not in comparison of the better sort half an understanding of things; that others have still less; you will perceive the difference of those who have all of them received from Christ oracles of God.

(ubi sup.) This lesson from this Gospel warns us to consider whether those, who seem to have received more in this world than others, shall not be more severely judged by the Author of the world; the greater the gifts, the greater the reckoning for them.

Consequently the diversity of gifts is presented: and to one he gave five talents, and to another two, and to another one. He divides all of these into three, into the thirtyfold, sixtyfold, and hundredfold fruit; because every multitude is divided into the highest, the lowest, and the middle.

Having gone, the one having received the five talents traded with them and gained five more;

Or, They that have their senses exercised by healthy conversation, both raising themselves to higher knowledge and zealous in teaching others, these have gained other five; because no one can easily have increase of any virtues that are not his own, and without he teaches others what he himself knows, and no more.

(ubi sup.) There are also some who though they cannot pierce to things inward and mystical, yet for their measure of view of their heavenly country they teach rightly such things as they can, what they have gathered from things without, and while they keep themselves from wantonness of the flesh, and from ambition of earthly things, and from the delights of the things that are…

And he that had received the five talents went, etc. Here the use of the gifts is presented, and this with regard to three servants. And first with regard to the first; secondly, with regard to the second; thirdly, with regard to the third. Hence he says and he that had received the five talents went.

likewise the one with the two gained two more.

Or, gained other two, that is, carnal instruction, and another yet a little higher.

And there are some who, as if enriched with two talents, receive understanding and action, understand subtle things about internal matters, work wonders in external things; and when by both understanding and working they preach to others, they bring back, as it were, a doubled profit from their business.

In like manner he that had received the two, namely, he who profits in understanding and in action, gained other two, i.e., a reward for each. Or two, because he profits by preaching not only to men but also to women, according to Gregory. According to Origen, what he had received according to the measure of natural endowments he referred to the understanding.

But the one having received the one, having gone away, dug in the ground and hid the money of his master.

Or otherwise; When you see one who has the power of teaching, and of benefitting souls, hiding this power, though he may have a certain religiousness of life, doubt not of such an one that he has received one talent and hides it in the earth.

(Verse 18.) But the one who had received one went away and dug in the ground and hid his master's money. The wicked servant, through earthly works and worldly pleasure, neglected and defiled God's commandments: although it is written by another evangelist that he bound it in a burial cloth (Luke 19), meaning that he weakened the teaching of the master of the house by living sof…

But he that had received the one, going, dug into the earth, etc. But what does it mean to dig into the earth? It is expounded in three ways according to Gregory.

And after much time the master of those servants comes and takes account with them.

And note here that the servants do not come to the Lord to be judged, but the Lord shall come to them when the time shall be accomplished.

But the Lord who conferred the talents returns to settle accounts, because he who now piously grants spiritual gifts strictly examines merits in judgment, considers what each one received, and weighs what profit one brings back from what was received.

And after a long time the lord of those servants came. Here the judgment is treated. And first the reason for the coming of the judge is presented; secondly, the judgment, at and he reckoned with them. It should be noted that we must render an account to God of our works and gifts; above at 12:36: of every word that men shall speak, they must render an account.

And having come, the one having received the five talents brought to him five other talents, saying, ‘Master, five talents you delivered to me; behold, I gained five more talents.’

His master was saying to him, ‘Well done, good and faithful servant! Over a few things you were faithful; over many things will I set you. Enter into the joy of your master!’

That He says of both these servants that they came, we must understand of their passing out of this world to Him. And observe that the same was said to them both; he that had less capacity, but that which he had, he exercised after such manner as he ought, shall have no whit less with God than he who has a greater capacity; for all that is required is that whatever a man has fr…

(Hom. in Ev. ix. 2.) And bringing his talents doubled, he is commended by his Lord, and is sent into eternal happiness.

There follows the due reward: and in it he does four things. Because first a congratulation is presented; secondly, a commendation of merits; thirdly, the equality of judgment; fourthly, the greatness of the reward. The congratulation is touched on when he says his lord said to him: well done, good and faithful servant, etc.

And having come also, the one with the two talents said, ‘Master, two talents you delivered to me; behold, I gained two more talents.’

His master was saying to him, ‘Well done, good and faithful servant! Over a few things you were faithful; over many things will I set you. Enter into the joy of your master!’

And having come also, the one having received the one talent said, ‘Master, I knew you, that you are a hard man, reaping where you did not sow and gathering from where you did not scatter;

But he also who had received the one talent came and said: Lord, I know that you are a hard man, and you reap where you have not sown, and you gather where you have not scattered; and being afraid I went away, and hid your talent in the earth: behold, you have what is yours.

(Verse 24, 25.) But he who had received one talent came forward and said: Lord, I know that you are a hard man; you reap where you did not sow, and gather where you did not scatter seed. And I was afraid, and went and hid your talent in the ground. Here you have what is yours. Truly it is written: To make excuses for sins (Ps.

And he also that had received the one talent came and said. Here the judgment of the wicked servant is determined. And first the account is presented; secondly, the condemnation which he received, at and his lord answering said to him. He proposed a remarkable argument. For first he proposed a blasphemy; from this he assumed negligence; thirdly, he concluded innocence.

and having been afraid, having gone away, I hid your talent in the ground. Behold, you have what is yours.’

And his master, answering, said to him, ‘Wicked and lazy servant! You knew that I reap where I did not sow and I gather from where I did not scatter?

The Lord did not allow that He was a hard man as the servant supposed, but He assented to all his other words. But He is indeed hard to those who abuse the mercy of God to suffer themselves to become remiss, and use it not to be converted.

Hence this servant is immediately answered: "Wicked and lazy servant, you knew that I reap where I did not sow, and gather where I did not scatter; therefore you ought to have given my money to the bankers, and upon my coming I would have received what is mine with interest." The servant is bound by his own words when the master says: "I reap where I did not sow, and gather whe…

And his lord answering said to him. Here the condemnation of the servant is presented. And just as in the case of the other servants he first commended them, then set forth the equity of the judgment, and afterwards the reward; so in this case, first he rebukes him; secondly, he sets forth the equity of the judgment; thirdly, the punishment.

It was necessary therefore for you to put my coins to the bankers, and having come, I myself would have received my own with interest.

Take therefore the talent from him, and give it to the one having the ten talents.

The Lord is able by the might of His divinity to take away his ability from the man who is slack to use it, and to give it to him who has improved his own.

(Hom. in Ev. ix. 5.) It might seem more seasonable to have given it rather to him who had two, than to him who had five. But as the five talents denote the knowledge of things without, the two understanding and action, he who had the two had more than he who had the five talents; this man with his five talents merited the administration of things without, but was yet without an…

Consequently he sets forth the punishment, and regarding this he does two things. First, he presents the punishment of loss; secondly, of sense. Regarding the first, he first presents the punishment of loss; secondly, a general maxim, at for to everyone that has shall be given, and he shall abound.

For to everyone having, it will be given, and he will have in abundance; but from the one not having, even that which he has will be taken away from him.

And the worthless servant, cast out into the outer darkness; there will be the weeping and the gnashing of the teeth.’

The Sheep and the Goats

And when the Son of Man may come in His glory, and all the angels with Him, then He will sit upon the throne of His glory.

But when the Son of Man shall come in his glory, and all the angels with him, then shall he sit upon the throne of his glory; and before him shall be gathered all the nations, and the rest. Taken without examination, the passage seems plain, as though it were exhorting people to give and to be generous and turning them away from all inhumanity and stinginess.

These words overthrow the error of those who said that the Lord should not continue in the same form of a servant. By his majesty, He means His divinity, in which He is equal to the Father and the Holy Spirit.

Above, the Lord set forth various parables pertaining to the judgment; but here he treats openly of his own judgment, and he does three things. First, he treats of the coming of the judge; second, of the gathering of those to be judged; third, of the judgment itself.

And all the nations will be gathered before Him, and He will separate them from one another as the shepherd separates the sheep from the goats;

Why, do you yourself, when introducing into the church, for the purpose of melting the brotherhood by his prayers, the repentant adulterer, lead into the midst and prostrate him, all in haircloth and ashes, a compound of disgrace and horror, before the widows, before the elders, suing for the tears of all, licking the footprints of all, clasping the knees of all?

How can he be the Son of man when he is God and will come to judge all nations? He is the Son of man because he appeared on earth as a man and was persecuted as a man. Therefore this person who they said was a man will raise all nations from the dead and judge every person according to his works.

Next is set forth the gathering; second, the division. He says, then, and all nations shall be gathered together. By nations are signified not only the gentiles, but all men who have been born from Adam to the end of the world; 2 Corinthians 5:10: we must all be manifested before the judgment seat of Christ, that every one may receive the proper things of the body, according as…

and He will set the sheep indeed on His right hand, but the goats on the left.

Then the King will say to those on His right hand: ‘Come, you who are blessed of My Father, inherit the kingdom prepared for you from the foundation of the world.

Receive the kingdom which has been prepared for you from the foundation of the world. (What in the Latin reads from the foundation of the world, in the Greek reads thus: from the laying-down of the world; and he expounds according to the Greek expression what according to the Latin it was not fitting to expound.) But why the Scriptures frequently use the term "laying-down" in r…

And it is to be noted, that the Lord here enumerates six works of mercy which whoso shall study to accomplish shall be entitled to the kingdom prepared for the chosen from the foundation of the world.

Then the king shall say to those who shall be on his right hand etc. Here he treats of the judgment. And first the sentence is promulgated regarding the good; second, regarding the wicked; third, the fulfillment is set forth. Concerning the first he does three things. First, the sentence is set forth; second, the wonder of those to be saved; third, the satisfaction.

For I hungered and you gave Me to eat; I thirsted and you gave Me to drink; I was a stranger and you took Me in;

And therefore has the Lord said: "Judge not, that ye be not judged: for with what judgment ye shall judge, ye shall be judged." [Matthew 7:1-2] [The meaning is] not certainly that we should not find fault with sinners, nor that we should consent to those who act wickedly; but that we should not pronounce an unfair judgment on the dispensations of God, inasmuch as He has Himself…

Now the inheritance of everlasting life was unto all the righteous, and just, and merciful, and doers of good works while they were in this world, and these are they who were also called "blessed" by the living word of our Lord, in the words which He spake unto them, "Come, ye blessed of my Father, and inherit the kingdom which hath been prepared for you from before the foundat…

For I was hungry, and you gave me to eat etc. Above, the sentence concerning the reward was set forth; here is set forth the sentence concerning merit.

naked and you clothed Me; I was sick and you visited Me; I was in prison and you came to Me.’

Then the righteous will answer Him, saying, ‘Lord, when did we see You hungering and fed You? Or thirsting and gave You to drink?

And when did we see You a stranger and took You in? Or naked and clothed You?

And when did we see You ailing or in prison and came to You?’

And the King, answering, will say to them, ‘Amen I say to you, to the extent that you did it to one of these least brothers of Mine, you did it to Me.’

For if we truly believe that which the Lord said of each one of his servants, that "I was hungry, and you did not give me to eat", and the things which he adds and says, that whoever did it to one of my least, did it to me, it is consequent that he say this too: You who cursed me, disparaged me, and spoke false things against me, and accused me.

Cassian said, 'We came from Palestine to Egypt, and visited one of the hermits. After he had welcomed us, we asked him, "When you receive guests, why don't you fast? In Palestine they do." He answered, "Fasting is always possible but I cannot keep you here for ever. Fasting is useful and necessary, but we can choose to fast or not fast. God's law demands from us perfect love.

And the king answering shall say to them. He satisfies this wonder, because when a man humbles himself and God exalts him, when a man considers himself worthless and God praises him; hence, as long as you did it to one of these my least brethren, you did it to me; above, 10:40: he that receiveth you, receiveth me, because the head and the members are one body.

Then will He say also to those on the left: ‘Depart from Me, you who are cursed, into the eternal fire which was prepared for the devil and his angels.

But, to come now to Moses, why, I wonder, did he merely at the time when Joshua was battling against Amalek, pray sitting with hands expanded, when, in circumstances so critical, he ought rather, surely, to have commended his prayer by knees bended, and hands beating his breast, and a face prostrate on the ground; except it was that there, where the name of the Lord Jesus was t…

Depart from me, ye cursed, into everlasting fire prepared for the devil and his angels, as if he said, to the righteous, come above to the inner heaven beyond this visible firmament, and to the impious, go down to the place about the earth, into which the devil also was hurled down.

Then the king shall say to those who shall be on his left. Here is set forth the condemnation of the wicked. And first the condemnation is set forth; second, their excuse; third, the refutation. And concerning the first, he first sets forth the sentence, then the punishment. He says, then: depart from me, you cursed.

For I hungered and you gave Me nothing to eat; I thirsted and you gave Me nothing to drink;

For I was hungry and you did not give me to eat, and so forth. It is written to the faithful: "you are the body of Christ, and members in part." Therefore, just as the soul dwelling in the body, though as regards its own spiritual substance it does not hunger, nevertheless hungers for each bodily food, because it is joined to its body, so also the Savior suffers the things that…

Tremble, then, O man, and understand from this that these men were not punished as fornicators, or robbers, or perpetrators of any other vice, but for not having done good. For indeed, if you consider things well, the robber is he who has much and does not give alms, even if he does no obvious injury.

I was hungry. Here nothing else need be said except that he speaks differently to the good and to the wicked: because above he stated each thing separately, here he joins many together; hence sick and in prison.

I was a stranger and you did not take Me in; naked and you did not clothe Me; sick and in prison and you did not visit Me.’

Then they themselves also will answer, saying, ‘Lord, when did we see You hungering or thirsting or a stranger or naked or sick or in prison, and did not minister to You?’

Mark how the righteous dwell upon each word, while the unrighteous answer summarily, and not going through the particular instances; for so it becomes the righteous out of humility to disclaim each individual generous action, when imputed to them publicly; whereas bad men excuse their sins, and endeavour to prove them few and venial. And Christ's answer conveys this.

Thus convicted by the words of the Judge, they make answer submissively, Lord, when saw we thee &c.

Then they also shall answer him. And note that just as the good abbreviate their good deeds, so the wicked abbreviate their faults; hence they say: Lord, when did we see thee hungry or thirsty? etc. They say everything together; in which it is given to understand that they are unwilling to examine their consciences, against Isaiah 46:8: return, you transgressors, to the heart.

Then will He answer them, saying, ‘Amen I say to you, to the extent that you did not do it to one of these least, neither did you do it to Me.’

But art thou ashamed to hear that Christ beggeth? Rather be ashamed when thou dost not give to Him begging of thee. For this is shame, this is vengeance and punishment. Since for Him to beg is of His goodness, wherefore we ought even to glory therein; but for thee not to give, is of thy inhumanity.

You see, my beloved, there is no excuse for it. They knew what they had to do in this world. But greed and ill-will prevented them, so they laid up for themselves not treasures for the future but the world of the dead.

Then follows the refutation: amen I say to you: as long as you did it not to one of these least, neither did you do it to me. A similar passage is found in Luke 10:16: he that despiseth you despiseth me; Zechariah 2:8: he that toucheth you, toucheth the apple of my eye.

And these will go away into eternal punishment, but the righteous into eternal life.”

I should prefer no good to a vain good: what profits it that that should exist whose existence profits not? It is our own good things whose position is now sinking; it is the system of Christian modesty which is being shaken to its foundation-(Christian modesty), which derives its all from heaven; its nature, "through the layer of regeneration; " its discipline, through the ins…

Let the thoughtful reader observe that punishments are eternal, and that that continuing life has thenceforward no fear of fall.

And these shall go into everlasting punishment etc. After the sentence has been set forth, the effect is set forth. And these shall go into everlasting punishment. Above he had said into everlasting fire, because it could stand that the fire might be everlasting and yet not torment everlastingly; therefore he says into punishment.

Matthew25

The Parable of the Ten Virgins

The Parable of the Talents

The Sheep and the Goats