After the Lord set forth the uncertainty of the hour, he urges vigilance. And first he urges all; secondly, prelates in particular, at who, do you think, is the faithful and wise servant? etc. Regarding the first he does three things. First, he sets forth the admonition; secondly, a similitude; thirdly, he draws the conclusion. The second is at but know this etc.; the third at and you also be ready etc. He says therefore: I say that the day is uncertain, and no one can be confident of his state, because of anyone, one will be taken and another left; therefore you must be diligent and watchful. Watch therefore . And, as Jerome says, therefore the Lord wished to make the appointed time uncertain, so that man would always be waiting. For in three ways a man is at fault: because his senses are idle; likewise, because he is idle from movement; likewise, because he lies down. Therefore watch , that your senses may be raised up by contemplation; Song of Songs 5:2: I sleep, and my heart watches . Likewise, watch , lest you become sluggish in death; for he watches who exercises himself in good works; 1 Peter 5:8: be sober, and watch, because your adversary the devil, as a roaring lion, goes about seeking whom he may devour . Likewise, watch , lest you lie down through negligence; Proverbs 6:9: how long will you sleep, O sluggard? But what does he say? Because you know not at what hour your Lord will come . He was saying this to the apostles, and it is not found elsewhere that he so expressly calls himself Lord as here, and in John 13:13: you call me Master and Lord, and you say well, for so I am . But someone might say that the Lord was speaking to the apostles; but the apostles were not going to live until the end of the world. How then does he say, watch, because you know not at what hour your Lord will come? Augustine says that this was necessary even for the apostles and for those who were before us and for us, because the Lord comes in two ways. At the end of the world he will come to all in general; likewise, he comes to each one at his own end, namely, at death; John 14:18: I will not leave you orphans, I will come to you . Therefore there is a twofold coming, at the end of the world and also at death; and he willed both to be uncertain. And these comings correspond to each other, because such as a person is found at the second, such he was at the first. Augustine says: the last day of the world finds that man unprepared whom his own last day finds unprepared. Likewise, it can be expounded of another coming, namely, the invisible one, when he comes into the mind; Job 9:11: if he comes to me, I shall not perceive him . Hence he comes to many, and they do not perceive it. Hence you must watch greatly, so that if he knocks, you may open to him; hence Apocalypse 3:20: I stand at the door and knock: if anyone shall open to me, I will come in to him, and will sup with him . But know this, that if the master of the house knew at what hour the thief would come, he would watch at that hour and would not suffer his house to be broken open . But because he does not know at what hour, he must watch all night. Who is this master of the house? The house is the soul. In it a man ought to rest; Wisdom 8:16: entering into my house , i.e., into my conscience, I shall rest with her . The master of the house is the reason; Proverbs 20:8: the king who sits on the throne of judgment scatters all evil with his glance . Sometimes a thief breaks open his house. The thief is some persuasion of false doctrine, or some temptation. And he is called a thief, as is found in John 10:1: he who does not enter by the door into the sheepfold, he is a thief and a robber . The door properly speaking is natural knowledge, or the natural law. Therefore whoever enters through reason enters through the door; but whoever enters through the door of concupiscence, or anger, or the like, is a thief. Thieves are accustomed to come by night. In Obadiah 5: if thieves had come in to you, if robbers by night, how would you have held your peace? Hence if they come by day, they are not feared. So when a man is in the contemplation of divine things, then temptation does not come; but when he is relaxed, then it comes. Therefore the prophet says well, Psalm 70:9: when my strength shall fail, do not forsake me . Hence we must watch, because we do not know when the Lord will come, namely, for judgment. Or we can refer this to the day of death; 1 Thessalonians 5:3: for when they shall say, peace and security, then shall sudden destruction come upon them . And you also be ready, because at the hour that you think not, the Son of man shall come . Chrysostom says that men who are anxious about temporal things watch at night. And if they watch for temporal things, how much more must one watch for spiritual things; Apocalypse 3:3: if you shall not watch, I will come to you as a thief . Who, do you think, is the faithful and wise servant whom his lord has set over his household? Here he specially admonishes prelates to watch. And first by enticing with rewards; secondly, by frightening with punishments. Regarding the first he does three things. First, he sets forth the suitability of a good prelate; secondly, his office; thirdly, his reward. The suitability is that he be faithful and wise. In every good work two things are necessary: that one's intention be directed to a due end, and that one take suitable means to that end; therefore in the office of prelacy these two things are necessary. First, that he fix his intention on a due end, which some fix on themselves, of whom it is said in Ezekiel 34:2: woe to the shepherds who feed themselves ; because those who fix their intention on the right end do not intend what is useful to themselves, but to the many, that they may be saved. And all this they rightly do for the glory of God. But he who seeks what is his own does not. Hence he must be faithful; 1 Corinthians 4:2: now it is required among stewards that a man be found faithful . Likewise, he must be wise, because it is possible that someone seeks the glory of God but not according to knowledge. For it is the prelate's duty to correct vices. He could therefore rebuke in such a way as to lead others into sin. Therefore he must be wise. Above at 10:16: be wise as serpents . And note that he calls him a servant, because there is a difference between a free man and a servant, since every action of a servant is referred to his lord, but not of a free man; so every action of a prelate ought to be referred to God. Thus Paul called himself a servant, when he said, 2 Corinthians 4:5: but ourselves your servants through Jesus . But why does he say, who, do you think, is the faithful and wise servant? Because the faithful are few; Philippians 2:21: for all seek the things that are their own, not the things of Jesus Christ ; Proverbs 20:6: but who shall find a faithful man? And if the faithful are few, the wise are even fewer; therefore the Lord speaks thus, noting their fewness. Then he touches on their office, whom his lord has set over his household . And he does three things. First, he treats of his appointment over his office, when he says, whom his lord has set , not one who procured it for himself either by gifts or by entreaties; Hebrews 5:4: no man takes this honor to himself, but he who is called by God, as Aaron was . Then he touches on over what he is set, because over his household , namely, over his Church, not over temporal things, as the Apostle says, 2 Timothy 2:4: no man being a soldier to God entangles himself with secular business . Likewise, he must be wise enough to be vigilant about the Church, not about other things that are outside the Church; 1 Corinthians 5:12: for what have we to do with those who are outside? Likewise, he touches on the office of the prelate, that he may give them food in due season : food, namely, of teaching, of good example, and of temporal support. Therefore the Lord said to Peter three times: feed, feed, feed my sheep . Feed with the word, feed with example, feed with temporal support. This is mentioned last, but still in due season ; Ecclesiastes 3:1: all things have their season . Likewise, John 16:12: I have yet many things to say to you, but you cannot bear them now . For if one wishes to speak words when it is not fitting, he wastes them. There follows the reward; and first he says what it is; secondly, in what it consists. What is the reward? Blessedness; hence he says, blessed , whether at death or at the end of the world, is that servant whom, when his lord shall come, he shall find so doing , namely, administering, as has been said. Psalm 118:1: blessed are the undefiled in the way, who walk in the law of the Lord . And why are they blessed? Amen I say to you, he shall set him over all his goods . This is expounded in three ways. In one way, to show in what all blessedness consists. For blessedness consists in some good; but all goods are God's. Is blessedness then in some one of these? Blessedness is in that good which is above all goods; for no one is blessed except in that good which God is. Hence he shall set him over all his goods , i.e., he will be made blessed in him, namely, in God, who is above all things. In a second way, it can be expounded as said to show the preeminence that good prelates will have. In Luke 12:37 it says that he will make them sit down ; but here it says that he shall set him over all his goods ; because among all rewards the greatest is the reward of the good prelate; above at 5:19: he who shall do and teach, he shall be called great . Daniel 12:3: they who are learned shall shine as the brightness of the firmament, and they who instruct many to justice, as stars for all eternity . And this is over all his goods , i.e., over all the rewards of the saints. In a third way, it can be expounded through union with Christ; because just as in this world no one will attain to the state of perfection unless he follows the footsteps of Christ, so neither then, unless one is united to Christ; and they will have dominion over all things, inasmuch as their will is made conformed to the divine will; Luke 22:29: and I dispose to you, as my Father has disposed to me, a kingdom . And Apocalypse 2:28: he who shall overcome, I will give him the morning star . But if that evil servant shall say in his heart etc. After he enticed them to be watchful through rewards, here he frightens them through punishments. And first he sets forth the fault; secondly, the punishment, at the lord shall come etc. In the fault there are two things, namely, the cause of the fault and the fault itself; and yet both are faults. The cause of the fault is despair about the coming: if he shall say: my lord is long in coming .
Augustine says that someone might say this out of too great a desire, and this was what the one who said demonstrated: when shall I come and appear before the face of my God? Sometimes it is said out of despair about his coming soon; Ezekiel 12:22: son of man, what is this proverb that you have in the land of Israel, saying: the days shall be prolonged, and every vision shall perish? For it shall no more be delayed . 2 Peter 3:9: the Lord does not delay his promise . Hence this is the root of all evils. But what are the things that follow from it? One of cruelty, another of pleasure. Regarding the first he says, and shall begin to strike his fellow servants , because he considers those subject to him as slaves, against that in 1 Peter 5:3: but willingly, neither as lording it over the clergy . And it is not enough for him; he even strikes and afflicts them; Micah 3:10: you who build up Zion with blood . Or they strike their brothers, whom they consider servants, by bad example. Likewise, this is not enough for them, but they turn to pleasures. And shall eat and drink with drunkards , i.e., he will have the company of the pleasure-seeking, if he himself is pleasure-seeking. And what will come of it? He sets forth the judgment. First, he sets forth the judgment as unexpected; secondly, the punishment. He says, the lord of that servant shall come in a day that he hopes not ; because a man sometimes believes himself secure of a long life, and yet he suddenly fails; 1 Thessalonians 5:2: the day of the Lord shall come as a thief ; Isaiah 30:13: suddenly, while it is not hoped for, destruction shall come . And what will happen? A threefold punishment follows. And shall separate him , not, as Jerome says, as if he would divide him with a sword, but from the company of the good; below 25:32: and he shall separate them one from another, as the shepherd separates the sheep from the goats . And this is the greatest punishment. Origen says thus: in man there are three things: soul, body, and spiritual gift. And these in good prelates will not be divided, but in bad prelates they will. The spiritual gift will be divided, because he will take away the spiritual gift that he had given them; but their body and soul will be sent into the fire. Likewise, another punishment is that he will be numbered among the wicked; hence he says, and shall appoint his portion with the hypocrites . Hypocrites are dissemblers who profess one thing and do another; hence he will appoint his portion with such as these. And so it is taken in Psalm 10:7: brimstone and storms of winds shall be the portion of their cup . Likewise, even this is not enough, but there will be another punishment, because there shall be weeping and gnashing of teeth . Job 24:19: for they shall pass from the snow waters to excessive heat . Hence weeping is produced from smoke, and gnashing of teeth from cold. Origen says that from this we can consider that those speak badly who say that bad prelates are not prelates. Likewise, note a certain similitude that Augustine proposes. Let us remove from our eyes that servant of whom it is spoken, and let us suppose three servants who love the coming of their lord. Let one say: my lord will come soon, and therefore I will watch. Let another say: my lord will delay, but I want to watch. Let another say: I do not know when he will come, and therefore I want to watch. Which of these speaks best? Augustine answers that the first is badly deceived, because if he thinks his lord will come soon, and he afterward delays, he is in danger of falling asleep from weariness. The second can be deceived, but he is not in danger. But the third does well, who always waits in uncertainty; therefore it is wrong to determine any particular time.
25—1
Mt 25:1-13
1. Then shall the kingdom of heaven be like to ten virgins, who taking their lamps went out to meet the bridegroom and the bride. 2. And five of them were foolish and five wise. 3. But the five foolish, having taken their lamps, did not take oil with them. 4. But the wise took oil in their vessels with the lamps. 5. And the bridegroom tarrying, they all slumbered and slept. 6. And at midnight there was a cry made: Behold the bridegroom cometh. Go ye forth to meet him. 7. Then all those virgins arose and trimmed their lamps. 8. And the foolish said to the wise: Give us of your oil, for our lamps are gone out. 9. The wise answered, saying: Lest perhaps there be not enough for us and for you, go ye rather to them that sell and buy for yourselves. 10. Now whilst they went to buy the bridegroom came: and they that were ready went in with him to the marriage. And the door was shut. 11. But at last came also the other virgins, saying: Lord, Lord, open to us. 12. But he answering said: Amen I say to you, I know you not. 13. Watch ye therefore, because you know not the day nor the hour.
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. First, a parable is presented in which certain ones are excluded from the kingdom on account of an interior deficiency; in the second, certain ones are excluded on account of negligence in exterior action, at for even as a man going into a far country , etc. The first is about virgins, which tends to exercise the minds of men; and in it three things are to be considered. First, the preparation of certain ones disposing themselves to reign with Christ is presented; secondly, the arousal unto judgment is presented; thirdly, the coming of the judgment. The second is at and at midnight , etc.; the third is at and whilst they went , etc. Regarding the first, he first touches on the zeal of those preparing; secondly, their sleep, at and the bridegroom tarrying , etc. Regarding the first he does two things. First, he presents what is common to all those preparing themselves; secondly, the distinction among those who prepare themselves, at and five of them , etc. Regarding the first, four things are considered common to all: the number, the state, the office, and the intended end. The number is touched on, that there were ten: the kingdom of heaven shall be like to ten virgins . But why ten? There is a threefold reason. One indeed is that ten is the number of universality: in counting we proceed up to ten, and afterwards begin again from one; hence by ten, by one, and by a hundred, universality is signified. Or, according to Hilary, all are bound by the observance of the ten precepts, or are obligated to them. Or ten on account of the five senses doubled. For they are doubled in one way, according to Gregory, because five are in men and five in women: and thus ten. According to Jerome, they are doubled insofar as they are referred to different senses: for there are certain exterior senses and certain interior ones. Concerning interior sight it is said in John 4:12: No man has seen God at any time . Concerning taste it is said in Psalm 33:9: O taste and see that the Lord is sweet . Concerning smell it is said in Song of Songs 1:3: we run after the odor of your ointments . And thus there are all ten who come to the judgment. The state is touched on when it says virgins . But why are they called virgins? There is a threefold reason. According to Chrysostom, it is understood of those who preserve the integrity of the flesh. But why does he make mention of virgins rather than others? He says that above at 19:12 he had spoken of virgins, where he says that there are eunuchs who have made themselves eunuchs for the kingdom of heaven. He that can take, let him take it . Therefore, since virginity is so great a good that it does not fall under a precept but under a counsel, according to what is had in 1 Corinthians 7:25: concerning virgins I have no commandment, but I give counsel , if these are condemned, much more so are others. Or they are called virgins who abstain from the allurements of the five senses. According to Jerome and Origen, they are called virgins as faithful ones who do not admit corruption, according to what the Apostle says in 2 Corinthians 11:2: I have espoused you to one husband, that I may present you as a chaste virgin to Christ . There follows the consideration of their zeal: who taking their lamps . Lamps are vessels of light. Hence according to Hilary we can understand souls illuminated by the light of faith, which they received in Baptism; Isaiah 58:8: then shall your light break forth as the morning . Or by lamps works are signified, according to Augustine: for your works ought to be a lamp; above at 5:16: so let your light shine before men, that they may see your good works and glorify your Father who is in heaven . Therefore, to take up lamps is to prepare the soul, or to dispose oneself for good works. The fourth thing presented is that they went out to meet the bridegroom and the bride . Who is the bridegroom, and who is the bride? This is expounded in two ways according to a twofold marriage. One is the marriage of the divinity to the flesh, which was celebrated in the womb of the Virgin; he, as a bridegroom, coming out of his bride-chamber , Psalm 18:6. The bridegroom is the Son himself, the bride is human nature; hence to go out to meet the bridegroom and the bride is nothing other than to serve Christ. Likewise there is the marriage of Christ and the Church; John 3:29: he that has the bride is the bridegroom . Therefore those preparing their lamps intend to please the bridegroom, i.e., Christ, and the bride, i.e., mother Church. And in these things they agree. 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 . Or thus: the foolish are those who turn away from God, either through a bad and not upright intention, or through false doctrine; Proverbs 9:13: a foolish woman, and clamorous, and full of allurements, and knowing nothing at all, sits in the doors of her house . According to Origen, he who has one virtue has all: hence it cannot be that one sense is ordered without the others being ordered. Likewise, as it is also said in James 2:10, whosoever shall offend in one point is become guilty of all . 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. By oil four things are signified. According to Jerome, by oil good works are signified. And why? Faith is the light of souls by which the lamps are kindled. By good works faith is nourished; 1 Timothy 1:18: this precept I commend to you, O my son Timothy, according to the prophecies going before on you, that you war in them a good warfare, having faith and a good conscience, which some rejecting have made shipwreck concerning the faith . From this can be taken what is said in Proverbs 21:20: there is a treasure to be desired, and oil in the dwelling of the just, and the foolish man shall spend it . In another way, by oil mercy is signified: and this is what Chrysostom says. Hence it is had in Luke 10:34 that the Samaritan poured in wine and oil . By wine severity is signified, by oil the work of mercy. He wills, therefore, that he who intends to preserve continence and has not performed mercy is foolish. Hence James 2:13 says: judgment without mercy to him that has not done mercy . Likewise, by oil interior joy is signified, concerning which Psalm 103:15 says: that he may make the face cheerful with oil . And elsewhere in Psalm 44:8: God has anointed you with the oil of gladness . Many are those who abstain outwardly and seek joy within, namely, of conscience, and there they have oil with them. But others do not seek the joy of conscience but the glory of men, and these do not have oil. According to Origen, by oil holy doctrine is signified; Song of Songs 1:2: your name is as oil poured out . The oil of justice signifies right doctrine; Psalm 118:11: in my heart I have hidden your words . Hence they are called virgins who preserve continence, who perform mercy, who seek interior joy, who take up right doctrine. 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. Hence by this interval is signified the interval between Christ's coming in the flesh and his coming to judgment; hence he says and the bridegroom tarrying, they all slumbered and slept . According to all the expositors this is expounded of death. But why is death called sleep? This is on account of the hope of the resurrection. For just as he who sleeps intends to awaken, so he who sleeps in death intends to rise again; 1 Thessalonians 4:12: we will not have you ignorant concerning them that are asleep, that you be not sorrowful, even as others who have no hope . But what is slumbering, and what is sleeping? Gregory explains: slumbering is properly the way to sleep; hence by slumbering we can understand the longer life, and by sleep, death. According to Origen, it is understood of the sleep of sloth; Proverbs 6:9: how long will you sleep, O sluggard? When will you rise from your sleep? Hence the bridegroom tarrying , whether unto the judgment or unto death, they all slumbered and slept ; for there are scarcely any who live a long time without growing sluggish. Or those who totally neglect are sleeping; while those who in some way to some degree desist from their first fervor are slumbering. 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. All the others expound this arousal as referring to the final judgment; and according to this, this cry will be the trumpet, or the voice of Christ; 1 Thessalonians 4:15: for the Lord himself shall come down from heaven with commandment and with the voice of an Archangel and with the trumpet of God ; 1 Corinthians 15:52: the trumpet shall sound (...) and the dead who are in Christ shall rise first . And why at midnight? Jerome says that the Hebrew tradition holds that just as the Angel descended at midnight to slay the firstborn of Egypt, so the Lord will come at midnight. Hence it used to be the custom among them that the people were not dismissed until midnight. Augustine says that it is not on account of the time but only on account of the hiddenness; 1 Thessalonians 5:2: the day of the Lord shall so come as a thief in the night . But what does it mean when he says behold the bridegroom comes, go forth to meet him? Because then all will rise to meet him; John 5:25: the hour comes in which all that are in the graves shall hear his voice ; Amos 4:12: prepare to meet your God, O Israel . Origen refers this to the present life. And this is when a man is held by vainglory, and a cry is made through a preacher, or through an interior inspiration; then he returns to Christ; Isaiah 40:9: lift up your voice with strength, you that bring good tidings to Jerusalem . 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? It must be said that to trim their lamps is nothing other than to review the works they have done, so that they can render a fitting account. Hence they will have solicitude when they hear the voice of the Son of God, as below: when did we see you hungry and fed you; thirsty, and gave you drink? etc. According to Origen the letter is plainer. Because if it is referred to the present life, when a cry is made through a preacher or interior inspiration, then they rise from negligence, and then they begin to rise up to correct their deeds. Then follows the petition of the foolish: and the foolish said to the wise: give us of your oil, for our lamps are going out . These were foolish in some respect and in some respect not, because they had something of the light of faith; hence they say: for our lamps are going out . For if they had nothing of faith, they would say "are gone out"; hence they recognize that they cannot preserve fire without oil. And what does this mean? Whether oil is understood as the work of mercy or of justice, the sense is the same, because those rising who do not have these works in abundance seek to have their deficiencies supplied by those who had them more abundantly. But this cannot be done, because each will need his own; Galatians 6:5: every man shall bear his own burden . And because they saw that the light of faith could not avail without the work of mercy, they sought from others who had done works of mercy. Augustine expounds it thus. It is customary that when someone is overtaken in something, he tends to have recourse to that in which he hopes; these had their confidence outwardly, because they sought the praise of others; hence they say: give us of your oil , i.e., of your praise, i.e., praise us for our work. But this will not avail them, according to what is had in Romans 2:15: their conscience bearing witness to them ; Job 16:20: behold my witness is in heaven, and he that knows my conscience is on high . Hence they trust in human favor, which cannot profit them. According to Origen it happens that some have spent their life in vain things: and when they recognize this, they have recourse to others and seek their prayers and benefits. And in this they are not foolish if they begin to return to the Lord. 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 . Hence, because the oil of mercy, or interior joy, or exterior works do not suffice for us and for you, as it is said in 1 Peter 4:18: if the just man shall scarcely be saved, where shall the ungodly and the sinner appear? And the Apostle in Romans 8:18: the sufferings of this time are not worthy to be compared with the glory to come that shall be revealed in us . And Isaiah 64:6: all our justices are as the rag of a menstruous woman . Because therefore it does not suffice for us and for you, go rather to them that sell and buy for yourselves . But will there be time for them to seek oil? Therefore it must be understood that this is said more by way of reproach than by way of counsel; as if they were saying, you should have gone. According to Chrysostom, these sellers are the poor, because they purchase the kingdom; Luke 16:9: make unto you friends of the mammon of iniquity ; hence they say go , i.e., you should have gone. According to Augustine it is said by way of reproach. The sellers of oil are flatterers; hence seeing that these seek assistance, they say: go rather to them that sell and buy for yourselves ; as if they were saying: you never sought anything but oil, i.e., human praise; now go to the world and buy that testimony which you always sought. According to Origen the letter is plain, because he wills that all of this takes place in the present world. Sometimes it happens that a sinner sees a just man and asks what he ought to do. But some are so wise that their wisdom suffices for themselves, but does not suffice for themselves and others. Hence such men say to those who seek counsel from them: we do not have so much of spiritual doctrine that we can suffice for ourselves and for you; therefore go to the doctors of the Church, and to the wise men who will sell to you. Concerning this you have Isaiah 55:1: all you that thirst, come to the waters; and you that have no money, make haste, buy and eat . But how is it sold without money? I say that wisdom is sold without money. And what is its price? That a man willingly studies, this is the price of wisdom; Proverbs 2:4: if you shall seek her as money, and shall dig for her as for a treasure, then shall you understand the fear of the Lord, and shall find the knowledge of God. 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. First, the coming of the judge is presented; secondly, the reception of the good; thirdly, the exclusion of the wicked. He says therefore whilst they went to buy, the bridegroom came ; i.e., while they were anxious about how to excuse themselves at the judgment, the Lord came to judgment. But Origen says that some are those who will come for counsel, or to priests, and with deliberation to be converted, and then at his coming they die. Hence the bridegroom comes when a man dies. But what does it mean that here it says the bridegroom coming , when above it had said they went out to meet the bridegroom and the bride? The reason is that in the judgment the bride, i.e., the flesh of Christ, will have been assumed into glorification. Or if we refer it to the Church, then she will be perfectly united to the bridegroom himself through adherence. Hence the Apostle in 1 Corinthians 6:17: he who is joined to God is one spirit with him . And there follows and they that were ready went in with him to the marriage . These nuptials are the kingdom of heaven, concerning which Apocalypse 17:14 says: for he is Lord of lords and King of kings; and they that are with him are called, and elect, and faithful. And immediately the door was shut , because it will be opened to no one afterwards. But now it is opened; hence Psalm 23:7: lift up your gates, O you princes . And Apocalypse 4:1: after these things I looked, and behold a door opened in heaven . But then it will be shut. Consequently the repulsion of the wicked is presented: and three things are said. First, their negligence is expressed, because they come late; hence it is said and at last come the other virgins . Hence this signifies those who do late penance; Wisdom 5:3: saying within themselves, repenting, and groaning for anguish of spirit . Their desire is touched on when they say: Lord, Lord, open to us . Hence in this, that they call him Lord, they say something by which they ought to prevail. But by the fact that they double it, it is signified that they ask out of anguish; hence it is said above at 7:21: not everyone that says to me, Lord, Lord, shall enter into the kingdom of heaven . And their desire is touched on when it says open to us . 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. Consequently he concludes: watch therefore and pray, because you know not the day nor the hour .
25—2
Mt 25:14-30
14. For even as a man going into a far country called his servants and delivered to them his goods; 15. And to one he gave five talents, and to another two, and to another one, to every one according to his proper ability: and immediately he took his journey. 16. And he that had received the five talents went his way and traded with the same and gained other five. 17. And in like manner he that had received the two gained other two. 18. But he that had received the one, going his way, digged into the earth and hid his lord's money. 19. But after a long time the lord of those servants came and reckoned with them. 20. And he that had received the five talents coming, brought other five talents, saying: Lord, thou didst deliver to me five talents. Behold I have gained other five over and above. 21. His lord said to him: Well done, good and faithful servant, because thou hast been faithful over a few things, I will place thee over many things. Enter thou into the joy of thy lord. 22. And he also that had received the two talents came and said: Lord, thou deliveredst two talents to me. Behold I have gained other two. 23. His lord said to him: Well done, good and faithful servant: because thou hast been faithful over a few things, I will place thee over many things. Enter thou into the joy of thy lord. 24. But he that had received the one talent, came and said: Lord, I know that thou art a hard man; thou reapest where thou hast not sown and gatherest where thou hast not strewed. 25. And being afraid, I went and hid thy talent in the earth. Behold here thou hast that which is thine. 26. And his lord answering, said to him: Wicked and slothful servant, thou knewest that I reap where I sow not and gather where I have not strewed. 27. Thou oughtest therefore to have committed my money to the bankers: and at my coming I should have received my own with usury. 28. Take ye away therefore the talent from him and give it him that hath ten talents. 29. For to every one that hath shall be given, and he shall abound: but from him that hath not, that also which he seemeth to have shall be taken away. 30. And the unprofitable servant, cast ye out into the exterior darkness. There shall be weeping and gnashing of teeth.
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. Because first he treats of the distribution of gifts; secondly, of their use; thirdly, of the judgment on those who use them. The second is at and he that had received the five talents went , etc.; the third is at and after a long time , etc. Regarding the first he does three things. First, he presents the necessity of distributing; secondly, the distribution; thirdly, the departure of the one distributing. He shows the necessity in that he says for even as a man going into a far country called his servants and delivered to them his goods . Here you should note that this man is Christ. And we can say that he was going into a far country in a threefold way: because he was going to a place which, although it is his own by his divinity, namely heaven, nevertheless he was a stranger there according to the flesh, because no flesh had ascended there. Hence John 3:13: no man has ascended into heaven, but he that descended from heaven, the Son of man who is in heaven . Likewise he was setting out for heaven, because while he was a stranger in the world, he was journeying to heaven; Jeremiah 14:8: why will you be as a stranger in the land, and as a wayfaring man turning in to lodge? Likewise it can be understood spiritually: for now he is away from us as a stranger, since we are strangers from him; 2 Corinthians 5:6: while we are in the body we are absent from the Lord . But when we shall see him, then we shall not be as strangers, but as citizens and members of God's household. And it should be noted that, as Origen says, where even as is used, something ought to be joined to it, unless it is placed in a similitude, as is had above at 24:27: for as lightning comes out of the east, so shall the coming of the Son of God be . But here it is not placed in a similitude, and nothing is added afterward; on this account it should be read thus: a certain man going into a far country as a man, because Christ is both God and man. Hence insofar as he is God, he does not go on a journey, because all things are naked and open to his eyes , Hebrews 4:13. But he goes into a far country as a man; John 1:14: we saw him as the only-begotten of the Father , i.e., as the only-begotten from the Father. And this was necessary since he was going on a journey, that he should commit the care of his own to others; and this he does when he says he called his servants and delivered to them his goods . And first the liberality of the giver is touched on; secondly, the diversity of gifts; likewise, the discretion in giving. The liberality of the giver is touched on in two respects: in that he anticipated those to whom he gave, and in that he gave abundantly. In that he anticipated them, because he who waits to give diminishes his liberality; but not so the Lord; Psalm 20:4: Lord, you have anticipated him with blessings of sweetness. Hence he called his servants , not they him; hence John 15:16: you have not chosen me, but I have chosen you ; Romans 8:29: whom he foreknew, he also predestinated . Likewise his liberality is touched on because he gave from his own: he delivered his goods , not another's. Some indeed are liberal with another's goods, but not with their own; but this one gave from his own. Hence concerning him can be understood what is said in Psalm 67:19: you have ascended on high, you have led captivity captive; you have given gifts to men . 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. These talents are the diverse gifts of graces: for just as a talent is called a weight of metal, so grace is a weight that inclines the soul itself; hence love is the weight of the soul. The Apostle in 1 Corinthians 12:4: there are diversities of graces . Hence these gifts are divided so that they are not given equally to all; Ephesians 4:7: to every one of us is given grace according to the measure of the giving of Christ . And this is what he says: to one he gave five talents, and to another two, and to another one . And what is the reason for this number? We can say that someone so superabounds that he has a double measure; and someone so much that it is beyond the double. Hence he who receives two stands to him who received one as a double proportion: but he who received five stands beyond the double proportion. Hence he means to say that the one who receives five receives according to an incomparable measure. We can also say that these gifts are the words of God, the words of wisdom: for frequently wisdom is compared to riches; Isaiah 33:6: the riches of salvation are wisdom . What does it mean when he says that to one he gave five talents, and to another two, and to another one? Origen says that he gave five talents to the one who refers everything said in Scripture to a spiritual understanding; hence it was said above: just as there are five bodily senses, so there are five spiritual ones. Thus the Lord gave to the apostles. In Luke 24:45 it is said that he opened their understanding, that they might understand the Scriptures . And in Daniel 1:17 it is said that God gave the boys understanding in all Scripture . But who are those who receive two? According to Origen, duality is the number of matter, hence every number is composed of the binary and unity; hence matter is attributed to the binary, form to unity. Hence those are said to receive two who receive less, because they do not know how to govern themselves in all things; but they have something in which they are skilled, because they are good builders, or the like. Hence according to Origen, he who receives one receives more than he who receives two. According to Gregory and Jerome it is the reverse, because by five talents the five senses are understood: hence that one receives five talents who receives grace from God concerning temporal things, around which the operation of the senses is exercised. By two talents, however, sense and intellect are understood. By one, only the intellect is designated. Hence the one who receives one receives the grace of understanding, not the grace of working. According to Hilary, that one receives five who finds Christ in the five books of Moses; but the one who receives two is he who venerates the grace of the new and old testament, who venerates in Christ the divine and human nature; but the one who receives one is the Jew, who glories in the legal precepts alone. Then the reason follows: to every one according to his proper ability . If this is referred to the fact that the talents are the words of God, the exposition is plain, because they ought to be given according to the greater capacity; John 16:12: I have yet many things to say to you, but you cannot bear them now . And the Apostle in 1 Corinthians 3:2: as unto little ones in Christ, I gave you milk to drink, not meat . Therefore to the more subtle he gave more subtle things. But if we refer it to the goods of graces, it should be known that some have said that he gave gratuitous goods according to natural goods. Hence according as a man has more natural goods, he also has more gratuitous ones: and this was true in the angels, but not in men. And what is the reason? Because in angels there is one spiritual nature; therefore they are moved totally to that to which they are moved, according to the totality of their power. Therefore their capacity equals their effort. But man is composed of two contrary natures, one of which is held back by the other from its body: hence no more is given to him than what a man with this natural good has of effort. Likewise there was another error, which held that the beginning of grace was from us. And against this Augustine objects through the word of the Apostle in 2 Corinthians 3:5, who says that we are not sufficient to think anything of ourselves, as of ourselves . But what is prior to thought? And if thought is not from us, then neither is action. Hence he who strives more has more grace; but that he strives more requires a higher cause; Lamentations 5:21: convert us to you, and we shall be converted . But if you ask why one has more grace than another, I say that there is a proximate cause and a first cause for this: the proximate cause is the greater effort of this one than of that one; the first cause is the divine election; Sirach 33:7: why does one day excel another, and one light another, and one year another year, and one sun another sun? By the knowledge of the Lord they were distinguished . And what is the reason for this? Observe that it is otherwise with a universal agent and a particular one. A particular agent presupposes something for itself, and accordingly operates in diverse ways, as an artisan gives one form to one matter and another to another. But if he could make the matter, it would be said that such a one made such matter in order to induce a form according to his will. Thus the Lord, since he is the creator of all, created this one so as to make him thus. Hence it is understood that the capacity of nature is to be understood together with effort. Then the departure of the giver is presented when he says and immediately he went on his journey . And this can be understood that he was going on his journey, because when he had said to the apostles: receive the Holy Spirit , John 20:22, and had said to Peter, John 21:17: feed my sheep , immediately he departed. Hence he was saying, John 13:33: little children, yet a little while I am with you , and immediately he ascended. Or it can be said that he departed, not by withdrawing, but because he left them to their own free will, since he does not compel them to use the gifts given. 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 . Here progress in virtue is indicated; Psalm 83:8: they shall go from virtue to virtue . And this is had in Genesis 26:13: he went on growing and increasing . For virtue progresses through the exercise of action; for unless it is exercised, it fails. And therefore he says he traded . Hence it is said in Proverbs 13:4: the soul of those that work shall be made fat. And he gained other five . And how? One progresses in two ways: in one way in himself, in another way in another. In himself, if he has understanding of the Scriptures, so as to advance; if charity, so as to benefit others. He has advanced in order to profit in another, so that what he has received he communicates; 1 Peter 4:10: as every man has received grace, ministering the same one to another . Hence if you communicate what you receive, you gain as many more. Hence he says that he gained other five ; because it is scarcely possible that anyone confers on another what he himself does not have. 1 Corinthians 11:23: for I have received of the Lord that which also I delivered unto you . Moreover, in that which he has, in that he profits. The Apostle says: his grace in me has not been void . According to Hilary, that one gains five who profits in the five books of Moses, so as to gain Christ. 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 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. That one hides his treasure who hides the gift received in sins of the flesh, or in temporal things: hence he who can profit in temporal things and turns himself to earthly things hides the money of his lord in the earth. Concerning such it is said in Psalm 16:11: they have set their eyes bowing down to the earth . According to Origen, someone has the gift of understanding and yet wishes to live religiously and for himself alone, when he could profit many; this one hides it in the earth; Tobit 12:7: it is honorable to reveal and confess the works of God . For such money is meant to be multiplied, not hidden. Hilary says: who are those who receive one? The Jews, who receive the bare letter. These hide the money in the earth, i.e., in the flesh of Christ, who because of the flesh cannot believe him to be God. Hence the Apostle in 1 Corinthians 1:23: but we preach Christ Jesus, unto the Jews indeed a stumbling block, and unto the Gentiles foolishness. 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 above at 18:23: the kingdom of heaven is likened to a man who would take an account of his servants . And first it is presented in particular: and he reckoned with them , because everyone is bound to render an account, first at his death, secondly on the day of judgment, when we must all stand before the judgment seat of Christ. When therefore he says and after a long time the lord came , it can be referred to either. For if to the day of judgment, it is given to be understood that the interval between the coming of Christ and the day of judgment is long; against what some believed in the time of the Apostle; hence 2 Thessalonians 2:2: be not terrified as if the day of the Lord were at hand . But if to the day of death, Origen says: consider that scarcely anyone has been useful in the Church who lived only a short time. And he proves this from Peter, to whom the Lord said, John 21:18: when you are old, you shall stretch forth your hands, and another shall bind you . Likewise from Paul, who was young at his conversion and afterwards became old; hence in Philemon v. 9: as Paul an old man , etc. Hence when it says and after a long time , it is given to be understood that the Lord gives a long space for doing well: and from this is understood what is said in Proverbs 3:2: length of days and years of life and peace shall they add to you. 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. On the part of this servant, first his confidence, faithfulness, humility, and diligence or solicitude are presented. His confidence is touched on, because he did not wait for the lord to summon him but presented himself; hence he says coming . Paul had this confidence through the blood of Christ; Hebrews 10:19: having confidence in the entering into the holies by the blood of Christ ; 2 Corinthians 3:12: having such hope, we use much confidence . Likewise his faithfulness is noted, because he also brought other five . He would indeed be unfaithful who would attribute to himself something of his lord's goods: hence this one offered everything to the lord. If therefore you have done some good, if you have converted someone, and you attribute it to yourself and not to God, you are not faithful; 1 Chronicles 29:14: all things are yours, and the things that we have received of your hand, we have given to you . Likewise his humility in confessing the gift is noted, because he acknowledged that he had received it from him; 1 Corinthians 4:7: what have you that you have not received? Hence this one confesses the gift, saying: Lord, you delivered to me five talents , etc. Likewise his diligence or solicitude is touched on: behold I have gained other five over and above . Hence he rightly said with the Apostle: his grace in me has not been void . 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. Hence it is said in Isaiah 62:5: behold the bridegroom shall rejoice over the bride, and your Lord shall rejoice over you . Hence with an exulting spirit he receives him, when he says well done. Well done is an expression of exultation. There follows the commendation. And first he commends him for humility, when he says servant , because he recognized himself to be his servant; Luke 17:10: when you have done all things well, say: we are unprofitable servants . Likewise he commends him for goodness by the fact that he says good ; because properly the good is diffusive of itself; hence the good one multiplied goodness. Likewise for faithfulness, because he did not retain for himself but offered to his lord; hence it is said and faithful ; 1 Corinthians 4:2: here now it is required among the dispensers that a man be found faithful . And above at 24:45: who, think you, is a faithful and wise servant? Hence he approves him, saying faithful. For not he that commends himself is approved, but he whom God commends , 2 Corinthians 10:18. Then he presents the equality, to show the equity of the judgment, saying: because you have been faithful over a few things, I will place you over many things . These few things are all the things that are in this life, because they are as nothing in comparison to heavenly things. Hence he means to say: because you have been faithful in regard to goods which belong to the present life, I will place you over many things , i.e., I will give you spiritual things which are above all these goods; Luke 16:10: he that is faithful in that which is least is faithful also in that which is greater . There follows the greatness of the reward: enter into the joy of your lord . For joy is the reward; John 16:22: I will see you, and your heart shall rejoice . And someone might say: is not the vision the reward, or some other good? I say that if some other thing is called the reward, nevertheless joy is the final reward. Just as I could say that the end of heavy things is the lower place; likewise to rest in that place, and that is more principal. Thus joy is nothing other than the repose of the soul in the good attained; hence by reason of its finality, joy is called the reward. And why does he say enter into joy , not "receive"? It must be said that there is a twofold joy: of exterior goods and of interior goods. He who rejoices in exterior goods does not enter into joy, but joy enters into him; but he who rejoices in spiritual goods enters into joy. Song of Songs 1:5: the king brought me into his storerooms . Or otherwise: that which is in something is contained by it, and the container is greater. When therefore joy is about something which is less than your heart, then joy enters into your heart. But God is greater than the heart; therefore he who rejoices in God enters into joy. Likewise he enters into the joy of the lord , i.e., concerning the lord, because the lord is truth. Hence beatitude is nothing other than joy in the truth. Or thus: enter into the joy of your lord , i.e., rejoice in that in which he rejoices, and concerning which your lord rejoices, namely, in the enjoyment of himself. Then therefore a man rejoices as lord when he enjoys as lord; hence the Lord says to the apostles: I have appointed you that you may eat and drink at my table in my kingdom , i.e., that you may be blessed in that in which I am blessed. 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. As to the letter it differs in nothing from the first, nor is there anything to be said beyond what was said of the first; and therefore it is not necessary to repeat, because this one also received the same commendation and the same reward as the one who had received five talents. In this it is given to be understood, according to Origen, that he who receives a small gift from God and uses it well according to his ability receives and merits as much as he who receives a great one. For this alone the Lord requires of every man, that he serve him with his whole heart, as is had in Deuteronomy 6:5. But this can raise a difficulty. Suppose that someone has a great measure of goods, and another a small one; if this one works according to the little charity he has received, then he will merit as much as the one who received more: which seems impossible, because then he who has less charity would merit as much or more than he who has more. And therefore a distinction must be made, because there are certain goods that perfect and elicit the act of the will and incline it; and others that do not. The gift that inclines the will and elicits the act is charity. Therefore it cannot be that he who has more charity does not strive with greater effort and act better. But there are other gifts which one can use according to greater or lesser charity, as knowledge and the like: in such things, he who uses them with greater effort merits more as to the reward; hence it is said in Luke 21:3-4 that the poor widow put more into the treasury than those who put in more, because she used what she had according to her whole ability. 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 thus his syllogism could not hold. The blasphemy, when he says Lord, I know that you are a hard man . The negligence, when he says I went and hid your talent , etc. The innocence, when he says behold here you have what is yours . And let us consider that it says he came forward. It was said above concerning the one who had received five talents that he came forward, i.e., he had confidence; but this one came forward not with confidence, but under compulsion. Or otherwise, because some in those things which they do badly, it seems to them that they have done well. Proverbs 26:16: the sluggard is wiser in his own conceit than seven men that speak sentences . Hence it seemed to him that he had done well. According to Origen, the estimation about God appears to some as about a hard man, from whom one withdraws on account of hardness. Sirach 9:18: keep far from the man that has power to kill . And therefore just as he who knows a hard man does not wish to serve him, so some think about God that he is a hard man. And according to this, this servant had three evil opinions about God. First, that God was not merciful; secondly, that something accrued to him from our goods; thirdly, that not all things were from God; and all these opinions proceeded from one evil root, because he thought that God was like a mere man. And this is signified when he says: I know that you are a hard man , i.e., I consider you to be a man; which is not true, as is had in Numbers 23:19: God is not as a man ; Isaiah 55:9: as the heavens are exalted above the earth, so are my ways exalted above your ways . And he says hard , because a hard man is not bent. And concerning such a one it is said in Job 41:15: his heart shall be as hard as the anvil of a smith . But not so is the Lord, because the Lord is a merciful God and gracious , Psalm 110:4. Hardness tends to arise from avarice; Proverbs 29:4: a just king sets up the land; a covetous man shall destroy it ; therefore he considers him to be hard, and so avaricious; and therefore he attributes to him the qualities of the avaricious: you reap where you have not sown, and gather where you have not scattered , i.e., you are so hard that you do not cease to seize the goods of others; which nevertheless is false; Job 35:7: moreover if you do justly, what shall you give him, or what shall he receive of your hand? And in Psalm 15:2: you have no need of my goods . Hence in this he imputed to him that he needed our goods. The third was that there would be some good that was not from God; as there are some who do not say that what they have from patrimony or from study is from God: and this is what he says, where you have not sown ; against that saying in James 1:17: every best gift and every perfect gift is from above, coming down from the Father of lights . Likewise, some considering him to be hard withdraw themselves from his service. Hence some who can greatly profit say: if I were to hear confessions and preach, perhaps things would go badly for me: such consider God hard. Likewise some say: if I were to enter religious life, perhaps I would sin and be worse off; these consider God hard, who believe that if they cling to God something will fail them. Such are like those who despair of God's mercy. This servant alleged these things. And yet these things are true and have support from authority. For he is hard with sinners and kind to those who return to him; Wisdom 11:11: for you did prove them as a father admonishing them, but these you did examine as a severe king condemning them ; Lamentations 3:25: the Lord is good to the soul that seeks him ; 2 Chronicles 30:18: the good Lord will show mercy to all them that seek the Lord God of their fathers with their whole heart . Therefore he is hard with sinners and merciful to the good. And there is no doubt that he must be feared lest he be despised; hence Hebrews 10:31: it is a fearful thing to fall into the hands of the living God . But insofar as he is merciful, we ought to hope that if one gives himself to his service, he will not fall; and if he should fall, he will rise again. Likewise, as to what he says, you reap where you have not sown , although it is false, yet in a certain sense it can be true; because he does not require for his own sake, but for our benefit; because he reaps his own glory which he did not sow. Likewise, you gather where you have not scattered . For he who reaps receives in abundance; but he who gathers receives from many; thus the Lord wills that his glory increase from diverse men. Hence the Apostle in 2 Corinthians 1:14: we are your glory, as you also are ours, in the day of our Lord Jesus Christ . Similarly, what he says, you reap where you have not sown , has truth in a certain respect, because man sows and God gathers; John 4:37: one is he that sows, and another is he that reaps. I have sent you to reap that in which you did not labor . For man sows his works, and God reaps unto his own glory; Galatians 6:8: what things a man shall sow, those also shall he reap . And the Lord says, John 14:3: I will come and will take you to myself . For if you give alms, you sow, and the Lord reaps, because he perhaps reckons it to himself. Hence he himself says, below in this chapter: as long as you did it to one of these my least brethren, you did it to me . Likewise, as was said above: the seed is the word of God ; hence sometimes God gathers the fruits of good work where preaching has not been sown; Romans 2:14: men who have not the law are a law to themselves . In a third way, certain evils are done by man, such as evils of the flesh, from which evil ought to be reaped. Concerning which Galatians 6:8: he that sows in the flesh, of the flesh shall reap corruption . Yet God makes something good come of it, such as the good of justice, of humility, or the like. Hence this servant was first blasphemous. Then his negligence is touched on: being afraid, I went ; Psalm 13:5: they trembled for fear, where there was no fear . It is true that God is to be feared so that sin may be avoided, according to what is had in Job 31:23: for I always feared God as waves swelling over me . Hence that man should not sin, he should do this from love, not from fear. Therefore there follows: I hid your talent in the earth , because out of fear, since servile fear causes many evils. Then he concludes: behold, here you have what is yours . Hence he preserved his knowledge but did not multiply it. And this does not suffice, because one must multiply; 1 Corinthians 9:16: if I do not preach the Gospel, there is no glory for me. 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. The second is at you knew that I reap where I sow not , etc.; the third is at take therefore the talent from him . He says therefore: wicked and slothful servant . He calls him a servant because he gave up out of fear, and it is characteristic of servants to fear servilely. And therefore Romans 8:15: you have not received the spirit of bondage again in fear . Likewise he calls him wicked because he spoke evil of his lord; above at 12:35: an evil man out of an evil treasure of his heart brings forth evil things . Likewise he calls him slothful because he refused to work; Proverbs 20:4: because of the cold the sluggard would not plow , because of the cold, namely, of fear. You knew that I reap where I sow not , etc. Now he argues against him from his fault. And first he sets forth what he knew; secondly, what he ought to have done; thirdly, what would have followed from it. He says therefore you knew that I reap where I sow not , and yet you did not work; whereas Luke 12:47 has: the servant knowing the will of his lord and not doing, shall be beaten with many stripes . Likewise he had said that he was hard and that he gathered where he did not sow. The Lord indeed acknowledges that he reaps where he does not sow; but he does not acknowledge that he is hard, because what he requires of man he does not do out of hardness, but out of mercy, so that his good may be multiplied. You ought therefore to have committed my money to the bankers . And it follows: just as you say that I reap where I did not sow and gather where I did not scatter. But because I do these things, much more do I will that my money be multiplied. And he speaks according to the likeness of those who deliver money for increase. This money is the words of God: hence in Greek it has argireon : for by silver, which is sonorous, the word of God is signified; Psalm 11:7: the words of the Lord are pure words, as silver tried by the fire . Bankers can be understood in two ways, on account of a twofold office, because they have the office of testing whether money is good, and also of making a profit from the money deposited. According to the first, bankers are hearers who ought to test what they hear; Job 12:11: does not the ear discern words? Likewise those who multiply, as the apostles, who gave to others the gift of the Holy Spirit, by establishing bishops, etc. Titus 1:5: for this cause I left you in Crete, that you should ordain priests in every city , etc. And at my coming I should have received my own . Hence this good would have followed. And what is that good? It is threefold. When the Lord gives you understanding and you strive to act, you multiply; James 1:22: be doers of the word, and not hearers only . Likewise, when the Lord gives virtue, and you strive to use it well; 1 Peter 2:2: as newborn babes, desire the rational milk without guile, that thereby you may grow unto salvation . Likewise, that what you have in yourself you should strive to impart to others. 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 . He says therefore: take therefore the talent from him, and give it to him that has ten talents . As Gregory says, the one who had received five talents is the one who has knowledge of earthly things, which are subject to the five senses; but the one who received one is the one who has understanding without work. It happens, therefore, that the one who has understanding exercises himself in it; Psalm 118:104: by your commandments I have had understanding; therefore have I hated every way of iniquity . Sometimes the reverse happens, that someone has the gift of understanding and occupies himself with earthly things, and loses everything; Apocalypse 3:11: hold fast that which you have, that no man take your crown . Or it can be said that the one who receives five talents received more: and according as he labored more, he received more. Hence one received the talent of the other, because the holy man will not only rejoice in his own goods, but in all things that were done by anyone whatsoever, and thus he will receive the crown of this one, and so his talent. Consequently the general maxim is presented: for to everyone that has shall be given, and he shall abound . This can be expounded in four ways. First, thus, according to Gregory: from him who does not have, nothing could be taken away; but it happens that someone has gratuitous gifts and does not have charity; hence all things will be taken from him, because he does not have them for his own benefit; 1 Corinthians 13:1: if I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass or a tinkling cymbal . Hence if a man has charity, many goods are given to him, because he will receive the good of another, since he will rejoice in the good of another as in his own. Chrysostom expounds it of doctrine: he who has the grace of teaching and does not exercise it loses it. Another, who does not have it and exercises himself, acquires it, so as to become a doctor. Jerome expounds it thus: someone has talent and gives himself to idleness, and becomes crude and dull; but someone does not have talent and exercises himself, and acquires talent. And so to him who has diligence, knowledge and talent are given; and from him who does not have, even that which he has, namely talent, will be taken from him. Likewise, according to Jerome, it is expounded of faith, because to him who has faith, grace will be given; Ephesians 2:8: by grace you are saved through faith . Hence he who would not have faith, even if he had other things, without faith they would avail nothing. Hilary, however, expounds it of the people of the Jews and the Gentiles, because the Jews seemed to have the law of God and refused to obey, hence they became alienated; but the people of the Gentiles received what they did not have and entered into the blessing of the olive. Consequently he treats of the punishment of sense. Now there are two senses, namely, sight and touch. Therefore he presents first the punishment of sight; secondly, of touch, when he says and the unprofitable servant cast into the exterior darkness . And note that he is not punished for the evil he has done, but for the good he has omitted; hence above at 7:19: every tree that does not yield good fruit shall be cut down . And elsewhere, John 15:2: every branch in me that bears not fruit he will take away . And he is called an unprofitable servant because the good that he has, he does not spend for the benefit of others: as if he had understanding and did not spend it in good use by teaching others; if money, and did not exercise the work of mercy. Cast him into the exterior darkness . Origen says that certain ones before him said that the damned would be cast out from the whole world. Hence they say that Hell is outside the entire world. And they relied on what Job 18:18 says: God shall remove him out of the world . But he himself expounds it thus: into darkness , because they are ignorant; Psalm 81:5: they have not known nor understood; they walk on in darkness . And there follows the punishment of touch: there shall be weeping and gnashing of teeth . This was expounded above in chapter 24.
25—2
Mt 25:31-46
31. And when the Son of man shall come in his majesty, and all the angels with him, then shall he sit upon the seat of his majesty. 32. And all nations shall be gathered together before him: and he shall separate them one from another, as the shepherd separateth the sheep from the goats: 33. And he shall set the sheep on his right hand, but the goats on his left. 34. Then shall the king say to them that shall be on his right hand: Come, ye blessed of my Father, possess you the kingdom prepared for you from the foundation of the world. 35. For I was hungry, and you gave me to eat: I was thirsty, and you gave me to drink: I was a stranger, and you took me in: 36. Naked, and you covered me: sick, and you visited me: I was in prison, and you came to me. 37. Then shall the just answer him, saying: Lord, when did we see thee hungry and fed thee: thirsty and gave thee drink? 38. Or when did we see thee a stranger and took thee in? Or naked and covered thee? 39. Or when did we see thee sick or in prison and came to thee? 40. And the king answering shall say to them: Amen I say to you, as long as you did it to one of these my least brethren, you did it to me. 41. Then he shall say to them also that shall be on his left hand: Depart from me, you cursed, into everlasting fire, which was prepared for the devil and his angels. 42. For I was hungry and you gave me not to eat: I was thirsty and you gave me not to drink. 43. I was a stranger and you took me not in: naked and you covered me not: sick and in prison and you did not visit me. 44. Then they also shall answer him, saying: Lord, when did we see thee hungry or thirsty or a stranger or naked or sick or in prison and did not minister to thee? 45. Then he shall answer them, saying: Amen: I say to you, as long as you did it not to one of these least, neither did you do it to me. 46. And these shall go into everlasting punishment: but the just, into life everlasting.
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. The second is at and all nations shall be gathered together before him ; the third at and the king shall say etc. Concerning the first, four things are to be considered. First, the condition of the judge who is coming is touched upon; second, his dignity; third, his ministers; fourth, his judicial authority. In what is said, when the Son of man shall come , there is no doubt that he is the same as the Son of God. But why does he name the Son of man rather than the Son of God? One reason is that insofar as he is the Son of man, he will judge; John 5:27: he gave him power to do judgment, because he is the Son of man . And this is for three reasons. First, so that he might be seen by all: for in the form of his divinity he cannot be seen except by the good; hence, if he is to be seen by all, he must be seen in the form of man. Revelation 1:7: every eye shall see him . Likewise, on account of Christ's merit: for he merited this through his passion; Philippians 2:8: he humbled himself, becoming obedient unto death, even to the death of the cross; for which cause God also hath exalted him . Likewise, so that he might appear to judge in that form in which he was judged; Job 16:22: would that a man might so be judged with God, as the son of man is judged with his companion . Likewise, from the clemency of God, so that men might be judged by a man; Hebrews 4:15: we have not a high priest who cannot have compassion on our infirmities . This one, then, will be the Son of man. And what will his dignity be? He will come in his majesty ; Luke 21:27: they shall see the Son of man coming in a cloud with great power and majesty . But what can be understood by majesty? It should be said that it means divinity, because although he will appear in the form of man, nevertheless he will appear with divinity. Hence the Apostle, 1 Thessalonians 4:15: the Lord with commandment and with the voice of an Archangel and with the trumpet of God shall come down from heaven . And this is also mentioned in Acts 9. Or in majesty, i.e., in glory, because his body will be glorious; and he will come with a glorious company; hence above, 16:27: the Son of man shall come in glory . And therefore he adds, and all the angels with him . Here he treats of the ministers. And this can be understood of the heavenly spirits; Psalm 103:4: who maketh his angels spirits . And why will he come with them? Because they are the guardians of men; Psalm 90:11: God hath given his angels charge over thee . Therefore they will be present as witnesses, because the good received their guardianship, but the wicked did not, and instead repelled them; Isaiah 50:7: we have cured Babylon, and she is not healed . Or all the angels , i.e., preachers, or teachers of truth; Malachi 2:7: the lips of the priest shall keep knowledge, and they shall seek the law at his mouth . To these belongs judicial power, as Augustine says. Isaiah 3:14: the Lord will come to judgment, and all his saints with him ; Proverbs 31:23: her husband is noble in the gates, when he sitteth among the senators of the land . Then follows the judicial power: then shall he sit upon the seat of his majesty . We should not understand this as a bodily seat; rather his seat is the holy men and angels. He will sit in them, because through them he will exercise judgment. Of men it is said above, 19:28, that they shall sit upon twelve seats etc. Of angels it is said, Colossians 1:16: whether thrones or dominations etc., and in Psalm 79:3: who sittest upon the Cherubim ; and Psalm 9:5: thou hast sat on the throne, who judgest justice . 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 hath done, whether it be good or evil . Among these even infants who have been born are included, because even if they have nothing by their own merit, they nevertheless have something, namely, either guilt from the sin of the first man, or grace from the sacrament of Christ. Hence it should be noted that not all of these will be gathered to the same place; rather there will be a fourfold category of those who will appear at the judgment. For some will appear to be judged through a discussion of merits; but of these, some will be condemned, and some saved. Others, however, will receive their sentence without discussion. For to be judged is said in two ways: namely, either to receive a sentence, because all will either be rewarded or punished; or to be judged is said in the sense of rendering an account through a discussion of merits. And this discussion will not be necessary for all, because the sins and merits of those especially will be discussed who were united to Christ through faith: for those who are entirely estranged from Christ do not need discussion, according to what is said in John 3:18: he who does not believe is already judged . Gregory gives an example: one who captures his enemy in battle does not wait for a trial, but he is already judged, and so forth. Likewise, some have nothing in common with the world, because they left all things for the sake of Christ, and these will appear as judges; hence above, 19:28: you who have followed me shall sit upon twelve seats, judging the twelve tribes of Israel . Who then are those who will be judged? The faithful who are entangled in worldly affairs, of whom some use them well, as we read in 1 Timothy 6:18: charge the rich to do good, to be rich in good works, to give easily, to communicate etc. But those who are held fast and entangled by them will be condemned. But what is the necessity? Do not all receive at death what they have merited? For what purpose, then, will they be judged? It should be noted that the reward which is given to men by God's just judgment is twofold: the first is the stole of the soul, and the second is the stole of the body. As regards the stole of the soul, it is received at death, but then they will receive the glory of the body at the same time. Hence, as regards the soul, all receive their bodies at the same time, but as regards punishment, all will be condemned together; hence Isaiah 24:22: they shall be gathered together as in the gathering of one bundle , because they are one in sin. We can understand this gathering as a local gathering, because all will be gathered in one place; Joel 3:2: I will gather together all nations, and will bring them down into the valley of Josaphat ; because those who are saved are saved through the passion of Christ, and those who are condemned are condemned through contempt of his passion; therefore where the passion of Christ took place, there will be the judgment. And it should be understood that the good will meet him in the air, but some will remain on the earth. According to Origen, this gathering will not be local, but they will be dispersed, and in their individual places they will be gathered; and this is what was said above, 24:27, that as lightning cometh out of the east and appeareth even into the west, so shall also the coming of the Son of man be , because wherever they are, he will be present there. Hence he holds that it will be a spiritual gathering, because now some are scattered from him and some hold fast to him; but then all will be gathered together; Isaiah 40:5: all flesh shall see the salvation of our God . Then he treats of the separation: and he shall separate them one from another, as the shepherd separateth the sheep from the goats . And first this is set forth according to name; second, according to position, at and he shall set the sheep on his right hand etc. He says, then, and he shall separate them one from another . Note that as long as the world lasts, the wicked are mingled with the good. There is scarcely any society in which some are not wicked; Song of Songs 2:2: as the lily among the thorns, so is my love among the daughters . But in that judgment the wicked will be on one side and the good on the other; Sirach 35: he shall judge between sheep and goats . But why does he call the good sheep? This is for four reasons. For we find in sheep innocence, 2 Kings 24:17: these who are the sheep, what have they done? Likewise, patience; Isaiah 53:7: he shall be led as a sheep to the slaughter, and shall be dumb as a lamb before his shearer, and he shall not open his mouth . Likewise, Psalm 43:22: we are counted as sheep for the slaughter . Likewise, obedience, because they are gathered at the voice of the shepherd; John 10:27: my sheep hear my voice . Likewise, an abundance of fruits: just as from a sheep we receive many fruits, so many are the fruits of the good; Ezekiel 34:3: you ate the milk, and you clothed yourselves with the wool . Likewise, by goats he understands sinners, because the goat is an animal that goes along precipices, is also fervent for mating, and has contrary properties; also, it was offered for sin. Next is set forth the division as to position: and he shall set the sheep on his right hand, but the goats on his left . What is understood by the right hand, and what by the left? It can be said that literally it will be so, that the good will be placed on one side and the wicked on the other. Or because the right side is the nobler, therefore those who are good will have the nobler position, because they will meet Christ in the air. Origen refers this to the final recompense; because those who directed their intention toward God will be on the right, i.e., in eternal recompense; Ecclesiastes 10:2: the heart of a wise man is in his right hand, and the heart of a fool is in his left hand . Likewise, Proverbs 4:27: the Lord knoweth the ways that are on the right hand; but those are perverse which are on the left hand. 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. The second is at then shall the just answer him ; the third at the king answering shall say to them . Concerning the first he does two things. First, he invites them to the reward; second, he relates the merit. He says, then, then the king shall say . And he calls him king, because it belongs to a king to judge; Proverbs 20:8: the king that sitteth on the throne of judgment scattereth away all evil with his look . But there is a question: will it be done by a vocal sentence? Some say that it will be spoken aloud and that the judgment will take a very long time; and Lactantius said that it would last a thousand years; but this is not true. Rather, this should be referred to an interior speech; and he leads men into the knowledge that the good are worthy of glory and the wicked of punishment. Hence what they will say will not be vocal, but according to an interior instinct; and Augustine says that by divine power, what each person has done will occur to him. And this is clear from the Apostle, Romans 2:15: their conscience bearing witness to them, and their thoughts between themselves accusing or also defending one another, in the day when God shall judge the secrets of men etc. Therefore it should be referred to interior speech. And he seems to touch on three things, because there is set forth the invitation, the cause of the sentence, and the reward itself. The invitation: come, ye blessed of my Father . But why does he say blessed of my Father? Because it will not be according to our own merit, but according as we are confirmed by the merit of Christ; hence Revelation 3:21: to him that shall overcome, I will give to sit with me in my throne, as I also have overcome and am set down with my Father in his throne ; Luke 22:29: and I dispose to you, as my Father hath disposed to me, a kingdom . I, insofar as I am man, insofar as I enjoy the Word. Likewise, as regards the body; Philippians 3:21: he will reform the body of our lowliness, made like to the body of his glory. Come , i.e., be conformed; 1 John 3:2: when he shall appear, we shall be like to him . But are the good not now united to God? I say that they are, through charity that is not full, and through enigmatic faith; but then they will be gathered in full charity, in faith that is not enigmatic; because the corruptible body is a load upon the soul, and the earthly habitation presseth down the mind that museth upon many things , Wisdom 9:15. The cause of this reward is twofold: the cause of damnation is from man, the cause of salvation is from God; Hosea 13:9: destruction is thy own, O Israel; thy help is only in me . Hence we find that the cause of salvation is both temporal and eternal; the temporal cause is the bestowal of glory, and this is touched upon in come, ye blessed of my Father . His saying is his doing; hence Psalm 32:9: he spoke, and they were made . Hence his blessing is the infusion of grace; therefore he says of the Father , because it is not from us, but from God; James 1:17: every best gift and every perfect gift is from above, coming down from the Father of lights . Likewise, another cause is God's predestination; and this is noted when he says the kingdom prepared for you . Hence the Apostle, Romans 8:30: whom he predestinated, them he also called ; Isaiah 64:4: the eye hath not seen, nor the ear heard, what things God hath prepared for them that love him . And he says from the foundation of the world . But how is this? Did he not choose them from eternity? He chose us before the foundation of the world , Ephesians 1:4. And it should be said that he chose from eternity, but from the foundation of the world he made it manifest. But what is that reward that he touches upon in possess the kingdom prepared for you? And what is this kingdom? This kingdom is the kingdom of heaven; Psalm 144:13: thy kingdom, O Lord, is a kingdom of all ages . He who possesses God possesses a kingdom; Revelation 5:10: and thou hast made us to our God a kingdom and priests . But someone might say: I do not wish to reign; it suffices for me not to be condemned. This cannot be. Either you will be a king and have a kingdom, or you will be condemned. And he says possess , i.e., enter into possession. But to enter into possession properly belongs to one who had the right. And we had this right from the divine ordination; likewise, from the acquisition of Christ, who acquired this for us; likewise, from his grace; Ephesians 1:14: who is the pledge of our inheritance . Likewise, it is called a possession, which is held in peace; hence full dominion is signified. Now we have God, but not in quiet, because a man is disturbed in many ways; but then the possession will be peaceful; 1 Peter 3:9: unto this are you called, that you may inherit a blessing ; above, 18:29: and shall possess life everlasting. 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. From this we should consider that the cause of beatitude is twofold: one on the part of God, i.e., God's blessing; the other on our part, i.e., the merit that comes from free will: for men ought not to be idle, but to cooperate with the grace of God, as is said in 1 Corinthians 15:10: by the grace of God, I am what I am; and his grace in me hath not been void . But although there are many good merits, mention is made only of works of mercy. And from this some have taken occasion for error, saying that men are saved solely through works of mercy, or condemned for the omission of them; so that if someone has committed many sins but exercises himself in works of mercy, he will be saved, according to Daniel 4:24: redeem thou thy sins with alms, and thy iniquities with works of mercy to the poor ; against what is found in Romans 1:32: they who do such things , namely sins, are worthy of death . And Galatians 5:21, after the enumeration of carnal sins, says: they who do such things shall not obtain the kingdom of God . Therefore this view is not to be held. But it could be that someone abstains and repents, and thus through almsgiving can be freed: for a man should begin almsgiving from himself; Sirach 30:24: have pity on thy own soul, pleasing God . And why is mention made of these works rather than of others? It should be said, according to Gregory, that he sets forth these as the lesser works: for if they do not do these things that nature dictates, much less will they do others. And this accords with the words of the Gospel, because they say, when did we see thee hungry and fed thee? etc., as if to say: this is a small thing. And since they consider it so little, the Lord exalts it the more, saying, as long as you did it to one of these my least brethren, you did it to me . Augustine says that all men sin in the world, yet not all are condemned; but those who do not repent and do not make satisfaction. But he who repents and promises satisfaction through works of mercy is saved. Origen says that under works of mercy all good deeds are mentioned, or else they are omitted on account of the omission of such works. And it is signified that almsgiving is done not only to one's neighbor, but also to oneself: for if a man feeds the hungry, much more ought he to feed himself when hungry, and so with the other works. Likewise, there are not only corporal alms, but also spiritual ones; therefore whatever a man does either for his own benefit or for his neighbor's, the whole is contained under the work of mercy. Hence all things are contained either under these or under their contraries. There are seven works of mercy, but only six are touched upon. These seven are contained in the verse: I visit, I give drink, I feed, I ransom, I clothe, I shelter, I bury . But burial is not touched upon here. Why not? To exclude the error of some who said that souls do not attain rest until the body is buried. But this is not true, because the soul receives nothing from the body when it is separated from it. He sets forth, then, six works that are performed against various deficiencies. And because there is a certain general deficiency and a certain special one, he treats first of the general, then of the special. And because some deficiencies are from the exterior and some from the interior, he first touches upon deficiencies on the part of the interior, then from the exterior. He says, then, I was hungry, and you gave me to eat . This is found in Isaiah 58:7: deal thy bread to the hungry. I was thirsty, and you gave me to drink , because for my sake you gave to your neighbor. Hence above, 10:42: whosoever shall give to drink to one of these little ones a cup of cold water, he shall not lose his reward ; of these two, Proverbs 25:21: if thy enemy be hungry, give him to eat; if he thirst, give him water to drink . Likewise, there are deficiencies from the exterior, and these are twofold, namely, from a covering that is joined and from one that is separate. He says, then, I was a stranger, and you took me in . Hebrews 13:2: be not forgetful of hospitality; for by this some, being not aware of it, have entertained angels . As for the joined covering he says, naked, and you covered me ; Job 31:19: if I despised him that was passing by, because he had no covering ; and there follows, if his sides have not blessed me, and if he were not warmed with the fleece of my sheep ; Isaiah 58:7: when thou shalt see one naked, cover him . Likewise, there are certain particular deficiencies; and of these some are natural and some from the exterior. A natural and intrinsic deficiency is illness; hence he says, sick, and you visited me . As for the exterior deficiency he says, I was in prison, and you came to me . And by prison can be understood any tribulation; Hebrews 10:34: for you both had compassion on them that were in bonds. Then shall the just answer, saying . Here is set forth a mental response. It belongs to good minds to consider what they do for God's sake as small; Luke 17:10: when you shall have done all these things that are commanded you, say: we are unprofitable servants . And Romans 8:18: I reckon that the sufferings of this time are not worthy to be compared with the glory to come that shall be revealed in us . Hence they will say that they did it unknowingly, and they will say this considering it a small thing; hence, when did we see thee hungry and fed thee? etc. Hence they will say this in wonder. 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. And he says brethren , because they are brothers who do the will of God; hence above, 12:48, it is said that stretching out his hand toward his disciples he said: these are my brethren . In this it is noted that one should give to the good; Sirach 12:4: give to the good, and receive not a sinner . And should one give to a sinner? One should give to him when he is in extreme necessity, but more and sooner to the just; therefore he says my brethren . For many come who are not brothers of God; hence 1 John 4:3: every spirit that dissolveth Jesus is not of God . Hence, other things being equal, we should do more for the good; yet in their need we must also give to the wicked in time of necessity, not to foster sin, but to sustain nature. Are all God's brothers? Yes; but some according to nature, some according to grace: according to nature, all, both good and wicked; 2 Corinthians 11:26: perils from false brethren ; but according to grace, only the good; Romans 8:29: he is the firstborn amongst many brethren . And to these especially one should show mercy and give aid; hence the Apostle in Galatians 6:10 says: whilst we have time, let us work good to all men, but especially to those who are of the household of the faith . But why does he call them least? He says this according to the opinion of the common people. It is certain that men who are little for God's sake are considered least, James 3. Likewise, least on account of humility; above, 11:25: thou hast hid these things from the wise and prudent, and hast revealed them to little ones . And he speaks from the lesser case, because some could say: if I had done this for an equal, or for some of the great, I believe it would be rewarded. Therefore the Lord says, not only for the greater, but for the imperfect; therefore he says least. 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 . This sentence differs from the first, because in the first he said come, ye blessed of my Father etc.; but here he does not say: cursed of my Father, because our blessing is from God, but the curse is from ourselves. And Hebrews 5 and Deuteronomy 23:5, he turned the blessing into a curse. Likewise there is a difference, because above he said possess the kingdom prepared for you etc., but here he says go into everlasting fire, which was prepared for the devil and his angels . And what is the reason? Origen says that he did not make the punishments for men, but they acquire death for themselves by their own hands; Isaiah 31:7: in that day a man shall cast away his idols of gold and of silver, which your hands have made for you . But someone might say: did the Lord not also make the devil good? Note that the Lord speaks of the preparation as manifested from the beginning of the world. But the devil sinned from the beginning: hence for the angel, who as regards his nature was created good, he did not prepare it, but for sin. 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 . And because he joins these two, it should be said that he proceeds in the manner of a good judge who condemns reluctantly and rewards generously: hence he expands the words of reward and abbreviates the words of condemnation. 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 . Hence, when they must return, they return to very little. Then follows the refutation: amen I say to you: as long as you did it not etc. 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 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. But the just, into life everlasting ; John 17:3: this is eternal life: that they may know thee, the only true God, and Jesus Christ, whom thou hast sent . That there is everlasting punishment is found in Daniel 12:2: many of those that sleep in the dust of the earth shall awake: some unto life everlasting, and others unto reproach, to see it always ; Revelation 20:15: he was cast into the pool of fire and brimstone, where both the beast and the false prophets shall be tormented day and night for ever and ever ; Isaiah 66:24: their worm shall not die, and their fire shall not be quenched . What is the cause of this punishment? Some, like Origen, held that the punishment would not be everlasting. Hence they maintain that all punishment comes to an end. Hence he says that what is said here is said by way of exaggeration. But Augustine argues: if this is so, then what is said about the just going into life everlasting would likewise be said by way of exaggeration. But this is said in terms of duration, as even Origen concedes. And it is detestable that in the same Scripture there should be such diversity. But that this cannot be is clear thus: because justice demands that a punishment equal to the fault should correspond to it. For with what measure you shall mete, it shall be measured to you again , above, 7:1. But how after death will everlasting punishment have such an extension? Gregory responds, saying that God judges the will; hence one who did not restrain his will from sin until death sinned in his own eternity; therefore it is fitting that God punish in his own eternity. Augustine says thus: we see that punishment should be equal to the fault, and so it is even in human justice, that if someone sins against the society of the city, the judge does not intend death except to separate him from the society of the city permanently. But one who sins against God intends to exclude himself from the society of the heavenly court. According to Hilary, punishment is due to fault, but fault is not destroyed except through charity; therefore, as long as a man does not have charity, it is just that he should always be in punishment. Since, therefore, he did not have charity in this life, it is necessary that he should remain forever in punishment. Likewise it is objected that the saints will pray and they will be heard. Therefore, etc. Gregory says that while they are on the way, the saints are heard for them, but not afterward. Likewise it is objected: God does not delight in punishment; how then will he afflict without end? It should be said that although he does not delight in it, nevertheless he does this to preserve his justice.
26—1
Mt 26:1-16
1. And it came to pass, when Jesus had ended all these words, he said to his disciples: 2. You know that after two days shall be the pasch: and the Son of man shall be delivered up to be crucified. 3. Then were gathered together the chief priests and ancients of the people, into the court of the high priest, who was called Caiphas: 4. And they consulted together that by subtilty they might apprehend Jesus and put him to death. 5. But they said: Not on the festival day, lest perhaps there should be a tumult among the people. 6. And when Jesus was in Bethania, in the house of Simon the leper, 7. There came to him a woman having an alabaster box of precious ointment and poured it on his head as he was at table. 8. And the disciples seeing it had indignation, saying: To what purpose is this waste? 9. For this might have been sold for much and given to the poor. 10. And Jesus knowing it, said to them: Why do you trouble this woman? For she hath wrought a good work upon me. 11. For the poor you have always with you: but me you have not always. 12. For she in pouring this ointment on my body hath done it for my burial. 13. Amen I say to you, wheresoever this gospel shall be preached in the whole world, that also which she hath done shall be told for a memory of her. 14. Then went one of the twelve, who was called Judas Iscariot, to the chief priests. 15. And said to them: What will you give me, and I will deliver him unto you? But they appointed him thirty pieces of silver. 16. And from thenceforth he sought opportunity to betray him.
After the Evangelist set forth the things preparatory to the passion, here he approaches the passion of Christ; and it is divided into two parts: because first the passion is narrated as regards the things that were done by the Jews; second, as regards the things done by the gentiles, 27:1, and when morning was come etc. Concerning the first he does two things. First, the foretelling of the Lord's passion is set forth; second, the passion and its order are narrated, at then went one etc. The passion is foretold in three ways: by the word of Christ, by the counsel of his enemies, and thirdly by the deed and service of a woman. The second at then were gathered together etc.; the third at and when Jesus was etc. Concerning the first, he sets forth the order of the foretelling and the foretelling itself. The order: and it came to pass, when he had ended . And he says this because he alone is the one who can bring things to completion. We can begin, but we cannot bring things to completion, according to Ecclesiastes 4: we say many things and fail . Likewise he says these words , namely those which he had spoken from the beginning of his preaching, from when he had said: do penance, for the kingdom of heaven is at hand . Or the words which he had spoken concerning the foretelling of glory, because the passion was the exaltation of glory; Philippians 2:9: for which cause God also hath exalted him and hath given him a name which is above all names: that in the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth, and that every tongue should confess that the Lord Jesus Christ is in the glory of God the Father . Likewise he does not say merely all , but all these , because he spoke all things for the benefit of believers and of faith. You know that after two days shall be the pasch : in this foretelling he does not simply foretell, but says, after two days shall be the pasch : and this was done to indicate that not just any passion is the passion of Christ, but that which is signified by the paschal sacrifice. And he says after two days . And according to this you should consider that these words were spoken on the thirteenth day of the moon, i.e., on Tuesday, because on the fifteenth day of the moon the Pasch was celebrated. But we read in John 12:1 that the Lord came to Bethany, and this was on the Sabbath; and on the next day he came to Jerusalem, and there he cast out those who were buying and selling, and on Monday he returned and saw the fig tree that was withered, which he had cursed. And according to Mark, on Tuesday he returned, and then on that day he composed all those parables. And on that day, when he had ended these words, he said: you know that after two days shall be the pasch . This name Pasch , according to what Jerome says, is derived from feeding, but properly it is called phase, which is a passing over. Now the passing over is fourfold, according as the Pasch is taken in four ways. According to the historical sense, the Pasch was celebrated when the destroyer struck the firstborn of Egypt; then the Lord commanded that they should eat the phase, Exodus 12:3. Likewise, according to the allegorical sense, there is the passing over of Christ through death; and of this John 13:1: Jesus knowing that his hour was come, that he should pass out of this world to the Father etc. Likewise, there is the moral or typical sense, according to which one passes from a carnal manner of life to a spiritual one; Sirach 24:26: come over to me, all ye that desire me . Likewise, there is the general passing over, according to which it is said that heaven and earth shall pass away, etc. Hence after two days, namely, after the teaching of the Old and New Law. According to the Greek, it is derived from pasqui , which means to feed. Hence, fittingly, knowing that Christ would pass from the world to the Father, he said, and the Son of man shall be delivered up to be crucified . He does not say by whom he will be delivered up, because he was delivered up by the Father; Romans 8:32: who spared not even his own Son, but delivered him up for us all . Likewise, by himself; Ephesians 5:2: he loved us and delivered himself for us etc. Likewise, by Judas. Here: what will you give me, and I will deliver him unto you? Likewise, by the Jews to Pilate; John 18:35: thy own nation and the chief priests have delivered thee to me . Likewise, by Pilate to the gentiles; hence it is said, John 19:16: he delivered him to them to be crucified. Then were gathered together the chief priests etc. In this part is set forth the perverse counsel of the Pharisees. And first is set forth the counsel concerning Christ's passion; second, concerning the delay, at but they said: not on the festival day . Concerning the first, we can note that the sin of the Jews is aggravated by the time, because it was then , with the paschal feast approaching; Isaiah 58:13: if thou turn away thy foot from the sabbath, from doing thy own will in my holy day . But, as I believe, it does not refer to the immediately following day, but to around that time, because in John 11:13 we read that they gathered a council and from that day they thought to put him to death . And then it is said that Jesus withdrew into a region near the desert. Hence this was not done immediately. Or it can be said that it was done twice. Likewise, the sin is aggravated by the multitude; hence it is said: the chief priests and the ancients of the people were gathered together ; Isaiah 1:14: my soul hateth your solemnities: for your hands are full of blood . Likewise, by the condition of the sinners, because they were among the leaders; hence it is said, the chief priests ; Jeremiah 5:5: I will go to the great men and will speak to them ; and after: and behold, these have together broken the yoke more, and burst the bonds . And Psalm 2:2: the kings of the earth stood up, and the princes met together, against the Lord and against his Christ . Likewise, by the place, because it was in the court of the high priest . Hence those who ought to have restrained others from wickedness were themselves doing it; Daniel 13:5: iniquity came out from the elders . But were there many chief priests? For the Lord had commanded that there should be only one high priest, but this was not sufficient for them. Hence out of greed they had divided the priesthood. Likewise, they had already lost it, and were buying the priesthood from the Romans. Or he calls chief priests those who had been chief priests before him, and the one who was the chief priest of that year. Likewise, that about which they took counsel is touched upon: that by subtilty they might apprehend Jesus . And it was foolish of them to think they could take by subtilty one who knew all things; Jeremiah 9:8: their tongue is a wounding arrow, it hath spoken deceit. But they said: not on the festival day . Here is treated the delay: and the counsel and its reason are set forth. But they said: not on the festival day . Someone might say that they said this out of devotion; therefore he removes this by saying, lest perhaps there should be a tumult among the people ; for they knew that many held him to be a prophet, and some even as Christ: therefore there was dissension among the people, as is found in John 7:30ff. and 9:8ff. Therefore they feared that the people would snatch him from their hands. This is what they were thinking, but Christ was thinking otherwise: hence those two things were in their minds, namely, that they wanted to kill him, and that he should not be crucified on the festival day, to signify that this immolation was succeeding the immolation of the paschal lamb. And when Jesus was in Bethany . Here is set forth the foretelling through the deed of the woman. And first the deed is set forth; second, the reproach; third, the excuse. The second at and the disciples seeing it, had indignation ; the third at and Jesus knowing it . Concerning the first, he does four things. First, the place is described; second, the person; third, the means; fourth, the deed. First, a twofold place is set forth, namely, general and specific. The general, when he says when Jesus was in Bethany ; the specific, when he says in the house of Simon the leper . Note that he was not then a leper, but had been cured by Christ, for if he were, Christ would not have stayed with him, since that was prohibited in the law: and yet both pertain to a mystery. Bethany is interpreted as the house of obedience: hence by this is signified his obedience; Philippians 2:8: he became obedient unto death . Therefore it is fitting that he should be in the house of a leper; Isaiah 53:4: and we esteemed him as a leper . And for this reason he came there especially. Another reason can be literal, namely, so that she might have confidence in coming to Christ, because this man was a relative of Mary, and he had been cured by him of bodily leprosy, and she came to be cured of spiritual leprosy. And it should be noted that no one else is said to have come to Christ for spiritual health except this woman; therefore she was worthy of praise. There came to him a woman . Here is the person. Matthew and Mark say this happened in the same place; John and Luke do not. For Luke speaks of her in chapter 7:37ff., and John in 12:3ff. It is therefore the opinion of some, as it was of Origen, that there were several women. Let us speak about the first two. Jerome expressly says that the one Luke speaks about was not the sister of Lazarus, because of that woman it is said that she anointed the feet, but of this one it is said that she anointed both the feet and the head. Ambrose, commenting on Luke, says that both can be said, that she is the same or a different woman. If we say she is the same, we can say: even though the same woman, she was not of the same merit: but as a sinner she did not dare to touch the head, yet after gaining confidence she anointed the head. And Augustine proves that she is the same woman, because in John 11:5, before he comes to this event, he says: now Mary, the sister of Lazarus, was she that anointed the Lord with ointment, and wiped his feet with her hair . Therefore it seems that the one Luke speaks about is the same as the one who is the sister of Lazarus. Origen says that the one Luke speaks about is not the same as the one John speaks about. And this can be proved by reason of time, because that event is read as having happened before he went to Jerusalem; this one happened when he says: you know that after two days shall be the pasch . Likewise by place, because that one was in the house of Martha, according to John; but this one was in the house of Simon. Likewise by the fact that there she anoints the feet, but here the head. Fourth, because there Judas said: to what purpose is this waste? But here all the disciples said it. Augustine says that it is the same woman, and he responds to Origen's arguments. To the first he says that Matthew does not preserve the historical order, but recounts the event because Judas took occasion for sinning from this incident, when he saw the ointment poured out. As for the objection about the place, Augustine does not resolve it. However, it can be resolved thus: because this man was of great authority and had power, and the house was one of theirs, because he was a relative of hers. Otherwise how would it be true what is said, that they made him a supper there, (...) and Lazarus was one of them that were at table? There came therefore a woman, having an alabaster box of ointment . Alabaster is a kind of marble that is translucent, and windows are made from it. And from this stone certain vessels were made in which ointments were preserved, just as now they are made from ground clay, because by their own coldness they were preservative; hence alabaster , i.e., a vessel of alabaster full of ointment. And here it is said precious , elsewhere that it was of spikenard . Pistis in Greek means faithful in Latin. Hence pistici, i.e., unadulterated. Next, the effect is set forth: and poured it on his head as he was at table . But here there is a twofold question. How did Christ allow this, since it seems to pertain to wantonness? To this Augustine responds in On Christian Doctrine. It is regarded differently in an ordinary person and in a prophetic person: because in an ordinary person according to the deed, but in a prophetic person according to its meaning. In an ordinary person it would signify wantonness; in a prophetic person, something significant. The allegorical exposition: because it signifies the burial of Christ, since in ancient times bodies used to be anointed. Mark 14 says that she came beforehand to anoint his body for burial. Likewise, mystically, the ointment signifies any good work. Now this work can be done in two ways, because some work is done not for the sake of God but for the sake of natural justice, as the work of a pagan, and this is an ointment, but not a precious one. If it is done for the sake of God, then it is precious. Hence she anoints the feet when she does a good work for the benefit of her neighbor; but when it is for the glory of God, then she anoints the head. But what of the fact that John says she anointed the feet and Matthew says the head? Augustine says it was both. But what of the fact that Mark says she broke the alabaster box? Augustine says that just as it sometimes happens that someone pours in such a way that nothing remains, and afterward breaks the vessel, so she did: she both poured out and broke. Or if someone wishes to object, it can be said that first she anointed the feet, then the head. Then follows the reproach of the woman: and the disciples seeing it, had indignation . But here there is an objection, because John 12 says that Judas alone said it, while this text says all of them. There is a twofold response according to Jerome: because what is said here, that the disciples said it, is said by synecdoche: the disciples , i.e., a disciple, and this manner of speaking is customary in Scripture; Hebrews 11:37: they were cut asunder , because one was cut asunder, namely, only Isaiah. Or it can be said that it was all of them, because, according to what Augustine says, Judas stirred up all of them. Likewise, the others were moved on account of the need of the poor, but he was moved by avarice. Hence they say, to what purpose is this waste? But why did they say this? They had heard the Lord greatly commend mercy; above, 19:21: if thou wilt be perfect, go sell what thou hast, and give to the poor. And Jesus knowing it, said to them . Here is set forth the excuse of the woman: and he does two things. First, he excuses and commends her; second, he touches upon her reward, amen I say to you etc. And first he excuses her; second, he responds to the disciples' objection; third, he explains what he had said. He says, then, why do you trouble this woman? The Lord is always the advocate of this woman, because in Luke 7:39 the Pharisee accused her of sin, saying: this man, if he were a prophet, would know surely who and what manner of woman this is that toucheth him etc., and the Lord excused her through her love. Likewise, in Luke 10:40, Martha also accused her of idleness, and the Lord excused her through contemplation. Here the disciples reproach her for the pouring out of ointment, and the Lord excuses her for her devotion, saying: why do you trouble this woman? Job 6:27: you rush in upon the fatherless, and you endeavor to overthrow your friend. She hath wrought a good work upon me ; Proverbs 3:27: do not forbid him to do good who is able; if thou art able, do good thyself also . Chrysostom says: it sometimes happens that someone does a work good in its kind, and perhaps could have done better; hence one should act differently before the deed and after the deed. Hence after the deed, the person should be commended for the deed; but if he had come before the deed, he should have been counseled to do what is better. Hence it is to be believed that if she had sought counsel from the Lord beforehand, he would have told her to give to the poor. For the poor you have always with you etc. Here is set forth the response to their objection, because they were saying that it could have been given to the poor. But me you have not always . This is true according to bodily presence, but he will always be present according to spiritual presence. Hence he says below, at the end, 28:20: behold I am with you all days, even to the consummation of the world . And what did she do? For she, in pouring this ointment upon my body, hath done it for my burial . But what is this? Did she intend to bury Christ? No. But, as Augustine says, the Holy Spirit, just as he moves to speaking, so sometimes he moves to acting; hence it is written, Romans 8:14: whosoever are led by the Spirit of God, they are not under the law . Hence it happens that someone is instructed by the Holy Spirit toward a meaning he did not intend. So she intended a good work, but the Holy Spirit was directing it toward the burial. He says, she hath wrought a good work upon me . Someone might say that giving to one's neighbor would be a good work. True, but not so great that it would be preached throughout the whole world; therefore he adds, amen I say to you: wheresoever this gospel shall be preached in the whole world, that also which she hath done shall be told for a memory of her , i.e., in commendation of her. Jerome says that this one about to be crucified foretells that the Gospel will be narrated in the whole world, and yet it had not yet been published when Matthew wrote. Likewise note that many have wanted their birth to be proclaimed throughout the whole world, and yet their memory has been wiped out, but the deed of this woman has not been wiped out; Proverbs 10:7: the memory of the just is with praises ; and Psalm 111:7: the just shall be in everlasting remembrance. Then went one of the twelve . Above he set forth a threefold foretelling of the Lord's passion; here he proceeds to the narration: and he does two things. First, he sets forth the preparatory events; second, he treats of the passion itself, at as he yet spoke etc. There are three preparatory events. First is set forth the negotiation of the betrayal; second, the institution of the Lord's communion; third, the prayer of Christ. The second at and on the first day of the Azymes etc.; the third at then Jesus came with them to a country place which is called Gethsemani . Concerning the first, three things are treated. First, the person of the betrayer is described; second, the negotiation of the betrayal; third, the solicitude. He says, then, then . You should understand that this does not refer to what immediately preceded, because what was said about the woman was said by way of transposition; rather it goes back to what was said, that the chief priests and the ancients of the people were gathered together (...) that by subtilty they might apprehend Jesus and put him to death. Then went one of the twelve, who was called Judas Iscariot . And the person of the betrayer is described in three ways. By his office, because he was one of the twelve, not only of the disciples, but of the twelve specially called; John 6:71: have not I chosen you twelve? And one of you is a devil? But why did he choose one who would be wicked and a betrayer? The first reason can be to signify that he condemns no one on account of his predestination, or saves anyone, but on account of his present justice. Hence, if he condemned on account of his predestination, it would not be imputed to anyone. Likewise, for the consolation of men: for he knew it would happen that many would be deceived in their choices, as happened with Philip, who chose Simon Magus; therefore the Lord permitted a betrayer to be among the disciples. Another reason can be so that no one would be criticized if someone were wicked, since in the first college one was wicked. Likewise, the person of the betrayer is described by name: who was called Judas . Among the disciples, two were called by this name; yet one was wicked, by which is signified that some who confess God are good, and some are wicked. Of the good, Psalm 113:2: Judea was made his sanctuary . Of the wicked it is said, Titus 1:16: they profess that they know God, but in their works they deny him . Likewise, he is described by his homeland. Iscariot is a certain village, and it is interpreted as the memory of death, because the sin of Judas is held in memory. And it can be referred to what is said in Jeremiah 17:1: the sin of Juda is written with a pen of iron, with the point of a diamond. To the chief priests , who were planning to kill Christ, forgetting what was said in Psalm 1:1: blessed is the man who hath not walked in the counsel of the ungodly etc. And in Genesis 49:6, Jacob says: let not my soul go into their counsel. And he said to them . Here is set forth the negotiation of the betrayal. And first the negotiation is set forth; second, the consummation. And first his cupidity should be considered; second, his presumption. His cupidity, when he says, what will you give me, and I will deliver him unto you? For the sake of money he despised all friendship; Sirach 10:10: there is not a more wicked thing than to love money; for such a one setteth even his own soul to sale . For because he did not restrain his cupidity, he fell into betrayal. Because he saw that he had been deprived of the price of the ointment, he wanted to recover it by betraying Christ. Likewise, his presumption is touched upon when he says, and I will deliver him unto you . It was great presumption to deliver up one who knew all things. Likewise, he speaks as one who has a very low opinion of God, because when someone wants to sell something he loves, he sets a price on it; but when he has something he wants to be rid of, he says: give me what you please. So this one says: what will you give me? That is, give what you will. They set at nought the desirable land , Psalm 105:24. And they appointed him thirty pieces of silver . Origen says that in a similar way those act who abandon God for temporal advantage. For he dwells in us through faith; but we abandon him when we cling too much to temporal things; hence he said: and they appointed him thirty pieces of silver . But why did he state the amount so precisely? Because it was so signified through Zechariah 11:12: and they weighed for my wages thirty pieces of silver . And it should not be said that Joseph was sold for thirty coins, for Scripture indicates that it was only twenty pieces of silver, i.e., coins. But what does the number thirty mean? It should be understood that this number is composed of five and six, since five times six is thirty. By five are signified the five books of Moses, or temporal things that are subject to the five senses; hence it is signified that after the law of Moses, salvation would come about in the sixth age. And from thenceforth he sought opportunity to betray him . Here is set forth the solicitude. And why did he do this? So that he might carry out the crime more easily and more secretly, as it is with sinners, because every one that doth evil hateth the light , John 3:20; and Job 24:15: the eye of the adulterer observeth darkness .
26—2
Mt 26:17-25
17. And on the first day of the Azymes, the disciples came to Jesus, saying: Where wilt thou that we prepare for thee to eat the pasch? 18. But Jesus said: Go ye into the city to a certain man and say to him: The master saith, My time is near at hand. With thee I make the pasch with my disciples. 19. And the disciples did as Jesus appointed to them: and they prepared the pasch. 20. But when it was evening, he sat down with his twelve disciples. 21. And whilst they were eating, he said: Amen I say to you that one of you is about to betray me. 22. And they being very much troubled began every one to say: Is it I, Lord? 23. But he answering said: He that dippeth his hand with me in the dish, he shall betray me. 24. The Son of man indeed goeth, as it is written of him. But woe to that man by whom the Son of man shall be betrayed. It were better for him, if that man had not been born. 25. And Judas that betrayed him answering, said: Is it I, Rabbi? He saith to him: Thou hast said it.
And on the first day : then he treats of the institution of the sacrament, and because new things succeed old, as is said in Leviticus 26:10: when new things come on, you shall cast away the old ; first he treats of the old; second, of the new. Concerning the first, two things are treated. First, the preparation of the Pasch is set forth; second, the foretelling of the betrayer, at and whilst they were eating, he said etc. And concerning the first, first the time is designated; second, the preparation of the supper; third, the institution of the sacrament. He says, then, on the first day of the Azymes . And here there can be an objection, because this day was the first day of the Pasch. And this seems to contradict what is said in John 13:1: before the festival day of the pasch etc. The Greeks say that Matthew, Luke, and Mark erred, and that John corrected them, because the supper was made before the day of the Pasch. Hence they say that the Lord suffered on the fourteenth day of the moon, and made the supper on the thirteenth. Hence they say that the Lord consecrated not in unleavened bread, but in leavened bread. And they try to confirm this by several arguments. First, because it is said in John 18:28 that they went not in, that they might not be defiled, but that they might eat the pasch : and so on the day of the passion they were supposed to eat the Pasch. Likewise, another argument of theirs, because the women prepared the spices, therefore etc. But this cannot stand, because the Lord did not break the ceremonies: for it is not found that the Pasch was anticipated, though it is found that it was prolonged. And even granting that it was anticipated, this is not to the advantage of the Greeks, because it is written that the Pasch was to be eaten with unleavened bread and bitter herbs. If therefore he had done otherwise, he would have acted against the law. Therefore, according to what the three Evangelists say, this was done on the fourteenth day of the moon, and then it was necessary to eat the Pasch. What then should be replied to what John says: before the festival day of the pasch? It should be said that the custom was to begin the day from evening, and so the paschal day began from evening. And this is found in Exodus 12:18: the fourteenth day of the moon at evening you shall celebrate the Pasch : and from then on no leaven was found in the houses of the Jews until the twenty-first day. Hence if we reckon from the evening of the fourteenth day of the moon, the preparation was made before the day of the Pasch, yet it was still the fourteenth day of the moon. John therefore calls the day of the Azymes and the day of the Pasch the fifteenth day of the moon. As to your second objection, that they went not into the praetorium etc., Chrysostom resolves it thus, and says that the Lord did not omit anything of the legal observances: hence he ate the Pasch on the fourteenth day of the moon. But these chief priests were intent on killing Christ, on account of which they delayed, and then they did not celebrate, and this was against their own law. Or by Pasch can be understood the unleavened bread. As to what they say about the women, Augustine says that they had many solemnities; but the Sabbath was the more solemn feast. Hence it was not permitted on the Sabbath to prepare food, which was however permitted on other feasts, but on the Sabbath day it was not. Therefore it happened at that time that the feast of the Pasch fell on a Friday, and the Sabbath followed; therefore they prepared then, and on the Sabbath day they rested. Therefore we can say that he celebrated the Pasch on the fourteenth day of the moon. There follows the solicitude of the disciples: the disciples came to Jesus, saying: where wilt thou that we prepare for thee to eat the pasch? And first the inquiry is set forth; second, the command; third, the fulfillment. He says, the disciples came to him . But which disciples? Remigius says that Judas came out of his duty of service, in order to conceal his betrayal. However, Pope Leo says that others came as well. Where wilt thou that we prepare for thee to eat the pasch? By this it is indicated that Christ did not have a house there, nor did anyone in his company; therefore his poverty is signified; hence above, 8:20: but the Son of man hath not where to lay his head. But he said . Here the command is set forth. And first he designates the host; second, the passion; third, he requests a place for the supper. He says, then, go ye into the city to a certain man . And you should note that he had not been lodging in the city, but in Bethany. But what is this that he says, a certain man? Augustine says that the Lord named a specific person; but because it was not necessary to name him, Matthew omitted naming him. Chrysostom says that he says go to a certain man , i.e., to anyone, because he wanted to show his power, so that they would not be disturbed about the passion. For his fame was so widespread that it had already been decreed that whoever received him would be put out of the synagogue. Hence he wanted to give them to understand that no one would receive him unless he changed his heart; Proverbs 21:1: the heart of the king is in the hand of the Lord: whithersoever he will he shall turn it. And say to him etc. He foretells the passion so that they will not be disturbed; hence he says the time , not just any time, but one determined by the Father. In this manner it is said, John 7:6: my time is not yet come; but your time is always ready. With thee I make the pasch , i.e., I will celebrate the paschal supper with you. And he adds with my disciples , to indicate that it would be done not secretly, but publicly. According to Chrysostom, he said this because he wanted sufficient food to be prepared both for himself and for his disciples. But what is it that he celebrated, yet we are not to celebrate? Because in John 13:15 it is said: for I have given you an example, that as I have done to you, so you do also . To this Augustine responds that just as Christ suffered in order to redeem us from death, so he willed to observe the law in order to absolve us from the law. Then follows the execution: and the disciples did as Jesus appointed to them etc. Similarly we read in Exodus 24:3: all the words which the Lord hath spoken, we will do . Next the supper is treated: and when it was evening, he sat down with his twelve disciples . And it says evening , because, as is commanded in Exodus 12:18, the fourteenth day of the moon at evening you shall celebrate the Pasch . Or evening , because it tends toward sunset; Zechariah 14:7: and at the time of evening there shall be light . Or it signifies the true passing of Christ, namely the end: for at evening is the end of the day. And whilst they were eating, he said etc. Here is set forth the foretelling of the betrayer. And first he designates the betrayer from among his company; second, from authority; third, from his own voice. The second at but he answering said etc.; the third at thou hast said it . And concerning the first, first the foretelling is set forth; second, its effect, and they being very much troubled . Hence he says, and whilst they were eating, he said: amen I say to you that one of you is about to betray me. Amen I say : he affirms, because he was saying something great, that one of you , whom I chose to be pillars of the Church; Sirach 6:10: there is a friend, a companion at the table, and he will not abide in the day of distress . And in Jeremiah 9:4: let no man trust in his brother . Then follows the effect, and it is a twofold effect: sorrow and doubt. As to the sorrow, he says, and they were very much troubled . And why? They were troubled at the death of Christ, because it was bitter for them to be deprived of such a leader, such a patron. Likewise, they were saddened at such a crime that was about to happen; Jeremiah 9:1: who will give water to my eyes, a fountain of tears? Then the doubt is set forth: they began every one to say . But why did they doubt? Was not each one certain about himself? The response: the disciples had been taught that men are quickly prone to sin; hence the Apostle, 1 Corinthians 10:12: he that thinketh himself to stand, let him take heed lest he fall . Likewise, they doubted because they believed him more than their own conscience. Similar is what is said in 1 Corinthians 4:4: I am not conscious to myself of anything; yet am I not hereby justified. But he answering, said: he that dippeth his hand with me in the dish, he shall betray me . Here is set forth the foretelling from a prophetic word. And first, the prophetic foretelling is set forth; second, the necessity of the passion; third, the punishment of the betrayer. He says, then, but he answering, said . Concerning this can be understood Psalm 40:10: the man who ate my bread hath greatly supplanted me. He that dippeth his hand with me in the dish . Mark says in the platter . A dish (paropsis) is a rectangular vessel, and is called such as having equal sides. A platter (catinus) is an earthenware vessel for receiving liquids: hence liquids were kept in the platter, and dry foods in the dish; hence both could have been there. Or it was called a dish, but by its function a platter. And what does he mean by he that dippeth his hand in the dish? It should be said that the custom among the ancients was that many ate from one bowl, and perhaps they took a common vessel. Hence all the others, being astonished, withdrew their hands, except Judas, so as to excuse himself the more: and so the word was ambiguous, because he was dipping at the same time with all of them: therefore he did not want to expose him, lest he become an even greater sinner. Or it can be said that they sat two by two, and he had placed Judas with himself, in order to draw him back. But many are not drawn back by friendship. The Son of man indeed goeth, as it is written of him . What are you saying, that you will be betrayed? He says, the Son of man goeth , namely, of his own will. He was offered because it was his own will , as it is written, Isaiah 53:7. Hence the passion was foretold by the prophets, as we read in Luke 24:27: and beginning at Moses and all the prophets, he expounded to them in all the Scriptures the things that were concerning him . And so nothing harms the Son of man, because what happens is what he himself ordained. But someone will say: if he goes of his own will, then it should not be imputed to Judas. It should be said that on the contrary, because Judas did this with a wicked will, what the Son did willingly. Therefore the punishment follows: but woe to that man by whom the Son of man shall be betrayed . As above, 17:7: it must needs be that scandals come; but woe to that man by whom the scandal cometh . And the greatness of the punishment is touched upon: it were better for him, if that man had not been born . From this an occasion for error follows. For some say that no punishment is inflicted on what does not exist, and therefore they say that it is simply better not to have existed, which is contrary to the Apostle, Romans 9. Hence, according to Jerome, it should be said that he speaks according to the common way of speaking, i.e., the lesser harm, i.e., he feels a greater torment than if he had not been born. And to support this, Ecclesiastes 4:2 seems relevant: I praised the dead rather than the living . And this is against Augustine in the book On Free Will. What does not exist cannot be chosen. Likewise, what we choose is closer to happiness. But what does not exist is not close to happiness. What then should be said? Can someone choose not to exist rather than to exist in punishment? Therefore it should be said that non-existence can be taken in two ways: either in itself or by comparison with something else. In itself, I say that it is not eligible, as Augustine says, but by comparison with something else it is eligible, as Jerome says. Because this is not something in nature, but is apprehended by the mind as something, like not sitting. But choice proceeds from what is apprehended: therefore being free of evil is apprehended as a good. When therefore one chooses it not for itself, but insofar as it excludes evil, one so chooses, as the Philosopher says. Through this the response to the second argument is clear. He says, then, that what more removes one from evil is taken as closer to happiness; hence for a man with a fever, to be free of the fever seems to be happiness, because under miseries it seems better not to exist; hence it is better not to exist than to exist under miseries. And Judas that betrayed him, answering, said: is it I, Rabbi? It should be noted that he said this with pretense; hence, because he delayed in asking, he signified that he was sad, but he was feigning. Likewise, the others call him Lord, but this one calls him Master. Yet he was both; John 13:13: you call me Master and Lord. And you say well; for so I am. He saith to him: thou hast said it . Note the meekness of the Lord. Above, 11:29: learn of me, because I am meek and humble of heart ; and this was to give us an example of meekness; hence he says, thou hast said it , i.e., you have confessed it. Or, you say it, I do not assert it, but you say it. Hence it is not the word of one asserting. For he did not wish to reveal him; as if to say: I do not assert it, but you say it.
26—3
Mt 26:26
26. And whilst they were at supper, Jesus took bread and blessed and broke and gave to his disciples and said: Take ye and eat. This is my body.