Matthew 25 · The Lantern

"Then the Kingdom of Heaven will be like ten virgins, who took their lamps, and went out to meet the bridegroom.

Or, The understandings of all who have received the word of God are virgins. For such is the word of God, that of its purity it imparts to all, who by its teaching have departed from the worship of idols, and have through Christ drawn near to the worship of God; Which took their lamps, and went forth to meet the bridegroom and the bridea. They take their lamps, i. e.

(ubi sup.) Or, that the virgins go forth to meet the bridegroom alone, I think is to be understood that the virgins themselves constitute her who is called the bride; as we speak of the Christians flocking to the Church as children running to their mother, and yet this same mother consists only of the children who are gathered together.

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.

Five of them were foolish, and five were 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.

It says that even of these, who were virgins and carrying lamps, some are wise and some foolish. How is this distinction made? By what clue do we tell the difference? Only by whether the oil is present or missing.

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 the foolish, when they took their lamps, took no 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 their vessels with their lamps.

Now while the bridegroom delayed, they all slumbered and slept.

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.

But he tarried. And "while he tarried, they all slept." What is "all"? Both the foolish and the wise. "All slumbered and slept." But is this sleeping good? What does this sleep mean at this time? Might it mean that during the delay of the bridegroom there is an inattentiveness, so that "because of the increase of lawlessness, the love of many will grow cold"?

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.

But at midnight there was a cry, 'Behold! The bridegroom! Come out 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 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.

"Then all the virgins rise," because both the elect and the reprobate are awakened from the sleep of their death. "They trim their lamps," because they count up their works with them, for which they expect 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?

The foolish said to the wise, 'Give us some of your oil, for our lamps are going out.'

But the wise answered, saying, 'What if there is not enough for us and you? You go rather to those who sell, 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.

(ubi sup.) Or we may suppose it not meant as advice what they should do, but as an indirect allusion to their fault. For flatterers sell oil, who by praising things false, and things unknown, lead souls astray, recommending to them, as foolish, empty joys, and receiving in return some temporal benefit. Go ye rather to them that sell, and buy for yourselves, i. e.

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.

While they went away to buy, the bridegroom came, and those who were ready went in with him to the marriage 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.

Afterward the other virgins also came, saying, 'Lord, Lord, open to us.'

But he answered, 'Truly I tell you, I do not know you.'

(Verse 12) But he answered and said, Amen I say to you, I do not know you. The Lord knows those who are His, and those who do not know, will not be known (2 Timothy 2:19).

the five who were wise went in with the bridegroom into the bride-chamber, that is, into heaven, because, since they were wise, they chose virginity and alms-giving—but the foolish virgins who had chosen the one of these but despised the other, remained outside of the bride-chamber, having found the door shut, and heard these words: Depart from me, I know you not; being neither…

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.

Watch therefore, for you do not know 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.

"For it is like a man, going on a journey, who called his own servants, and entrusted his goods to them.

He travels, not according to His divine nature, but according to the dispensation of the flesh which He took upon Him. For He who says to His disciples, Lo, I am with you always, even unto the end of the world, (Mat. 28:20.) is the Only-Begotten God, who is not circumscribed by bodily form.

(Hom. in Ev. ix, l.) The man travelling into a far country is our Redeemer, who ascended into heaven in that flesh which He had taken upon Him. For the proper home of the flesh is the earth, and it, as it were, travels into a foreign country, when it is placed by the Redeemer in heaven.

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.

To one he gave five talents, to another two, to another one; to each according to his own ability. Then he went on his journey.

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.

And to one indeed he entrusted five talents, to another two, and to another one. For there are five senses of the body, namely sight, hearing, taste, smell, and touch. By five talents, therefore, is expressed the gift of the five senses, that is, knowledge of external things. By two is designated understanding and action.

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.

Immediately the one who received the five talents went and traded with them, and made another five talents.

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.

But he who had received five talents gained another five, because there are some who, although they do not know how to penetrate internal and mystical things, nevertheless for the sake of their intention toward the heavenly homeland teach right things to those they can from those very external things they have received; and while they guard themselves from the wantonness of the…

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.

In like manner he who got the two gained another two.

But he who received the one went away and dug in the earth, and hid his lord's money.

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.

"Now after a long time the lord of those servants came, and reconciled accounts 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.

He who received the five talents came and brought another five talents, saying, 'Lord, you delivered to me five talents. Behold, I have gained another five talents.'

The first servant stepped forward in confidence, because he had gone to work and made a profit. That confidence now made him bold, for he was the first one to approach the master and declare to him, "Master, you delivered to me five talents; here I have made five talents more." The master replied in words favorable to us all, even as our master will reply when he settles with u…

And they who bring a return unto Him confess frankly, both what is their own, and what their Master's. And the one saith, Lord, "Thou gavest me five talents;" and the other saith, "two," indicating that from Him they received the source of their gain, and they are very thankful, and reckon all to Him. What then saith the Master?

And he that had received the five talents came and brought other five, etc. Here three servants are treated. And first the first; secondly, the second; thirdly, the third. Regarding the first he does two things. First, the account rendered is presented; secondly, the due reward, at his lord said to him, etc.

"His lord said to him, 'Well done, good and faithful servant. You have been faithful over a few things, I will set you over many things. Enter into the joy of your lord.'

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…

Well done is an interjection of joy; the Lord showing us therein the joy with which He invites the servant who labours well to eternal bliss; of which the Prophet speaks, In thy presence is fulness of joy.

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.

"He also who got the two talents came and said, 'Lord, you delivered to me two talents. Behold, I have gained another two talents.'

Concerning the two talents, those who did not stay with the original sum given but sought to excel—though unable to surpass the measure of two talents—are those who had imbibed worldly know-how. Two seems to be an average or mundane number. Having received the two talents from the one who knew their ability, he gained two talents more.

Or, the servant to whom two talents were committed is the people of the Gentiles justified by the faith and confession of the Son and of the Father, confessing our Lord Jesus Christ, to be both God and Man, both Spirit and Flesh. These are the two talents committed to this servant.

And he also that had received the two talents came: above the judgment with regard to the first servant, who had received five talents, was treated; here the judgment with regard to the second servant, who had received two talents, is treated.

"His lord said to him, 'Well done, good and faithful servant. You have been faithful over a few things, I will set you over many things. Enter into the joy of your lord.'

"He also who had received the one talent came and said, 'Lord, I knew you that you are a hard man, reaping where you did not sow, and gathering where you did not scatter.

They exemplify the very words of the servant who answers and says, "I knew you to be a hard man" and one who was able to reap "where you did not sow and gather where you did not winnow."The master answered him and reproached him as a wicked and lazy servant. Note that he did not call himself a hard man.

For truly that which is written, To offer excuses excusing sins (Ps. 141:4.) happened to this servant, so that to slothfulness and idleness was added also the sin of pride.

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.

I was afraid, and went away and hid your talent in the earth. Behold, you have what is yours.'

"But his lord answered him, 'You wicked and slothful servant. You knew that I reap where I did not sow, and gather 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.

(Hom. in Ev. ix. 4.) So then we see as well the peril of the teachers if they withhold the Lord's money, as that of the hearers from whom is exacted with usury that they have heard, namely, that from what they have heard they should strive to understand that they have not heard.

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.

You ought therefore to have deposited my money with the bankers, and at my coming I should have received back my own with interest.

Take away therefore the talent from him, and give it to him who has the ten talents.

If someone should wish to peruse Scripture elsewhere to hear from his Master the word faithful, I believe Abraham is a good instance: "Abraham believed God; and he reckoned it to him as righteousness." Then there is the man who heard from his master the words "faithful servant." Without doubt his faith was reckoned as righteousness to him, like the faith of him who was faithful…

(ubi sup.) Let us hear now the sentence by which the Lord condemns the slothful servant, Take away from him the talent, and give it to him that hath ten talents.

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 who has will be given, and he will have abundance, but from him who does not have, even that which he has will be taken away.

Throw out the unprofitable servant into the outer darkness, where there will be weeping and gnashing of teeth.'

"But when the Son of Man comes in his glory, and all the angels with him, then he will sit on the throne of his glory.

If you are offended at this we have said, namely that a man shall be judged if he does not teach others, call to mind the Apostle's words, Woe is unto me if I preach not the Gospel. (1 Cor. 9:16.) Or, He shall come again with glory, that His body may be such as when He was transfigured on the mount.

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.

Before him all the nations will be gathered, and he will separate them one from another, as a 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…

He will set the sheep on his right hand, but the goats on the left.

Then the King will tell those on his right hand, 'Come, blessed of my Father, inherit the Kingdom prepared for you from the foundation of the world;

For the Saints who have wrought right works, shall receive in recompense of their right works the King's right hand, at which is rest and glory; but the wicked for their evil and sinister deeds have fallen to the left hand, that is, into the misery of torments.

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 was hungry, and you gave me food to eat. I was thirsty, and you gave me 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.

I was 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 hungry, and feed you; or thirsty, and give you a drink?

When did we see you as a stranger, and take you in; or naked, and clothe you?

When did we see you sick, or in prison, and come to you?'

"The King will answer them, 'Truly I tell you, inasmuch as you did it to one of the least of these my brothers, you did it to me.'

It is from humility that they declare themselves unworthy of any praise for their good deeds, not that they are forgetful of what they have done. But He shows them His close sympathy with His own.

In Scetis there once went out an order that they should fast for a week, and then celebrate Easter. During the week some brothers happened to come into Egypt to visit Moses, and he cooked a little vegetable stew for them. The nearby hermits saw the smoke, and said to the clergy of the church, 'What is that smoke?

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 he will say also to those on the left hand, 'Depart from me, you cursed, into the eternal fire which is prepared for the devil and his angels;

For although there is assigned to angels also perdition in "the fire prepared for the devil and his angels," yet a restoration is never promised to them.

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 was hungry, and you did not give me food to eat; I was thirsty, and you gave me no drink;

It follows, I was an hungred, and ye gave me no meat. It is written to the believers, Ye are the body of Christ. (1 Cor. 12:27.) As then the soul dwelling in the body, though it hungers not in respect of its spiritual substance, yet hungers for the food of the body, because it is yoked to the body; so the Saviour suffers whatever His body the Church suffers, though He Himself b…

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 will also answer, saying, 'Lord, when did we see you hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and did not help 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 he will answer them, saying, 'Truly I tell you, inasmuch as you did not do it to one of the least of these, you did not 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.

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.

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