Commentary on the Gospel of Matthew

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 by means of certain parables; in the second he shows the form of the judgment openly and explicitly, at the place "but when he shall come," etc. Concerning the first he does two things. First a certain parable is set forth, in which some are excluded from the kingdom on account of an interior defect; in the second, that certain are excluded on account of negligence of exterior operation, at the place "for as a man going into a far country," etc.

The first is about the virgins, which are wont to exercise the minds of men: and in this three things are to be considered. First is set forth the preparation of certain ones disposing themselves to reign with Christ; second is set forth the rousing to judgment; third, the coming of the judgment. The second is at "but at midnight," etc.; the third at "but while they went," etc. Concerning the first, he first touches on the zeal of those preparing; second, their sleep, at "but while the bridegroom tarried," etc. Concerning the first he does two things. First he sets forth what is common to all who prepare themselves; second, the distinction among those who prepare themselves, at "but five," etc. Concerning the first, four things common to all are considered: number; state; office; and the end intended.

The number is touched upon, that there were ten: "the kingdom of heaven is like unto ten virgins." But why ten? There is a threefold reason. One indeed, because ten is the number of universality: in counting we proceed up to ten, and after that we begin again from one; hence by ten, by one, and by a hundred, universality is signified. Or, according to Hilary, all are bound to observing the ten commandments, 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 diverse senses: for there are certain exterior senses, and certain interior ones. Of interior sight it is said, John 4:12: "No man hath seen God at any time." Of taste it is said, Psalm 33:9: "Taste and see that the Lord is sweet." Of smell it is said, Song of Songs 1:3: "We run to the odor of thy ointments." And thus all are ten, who come to judgment.

The state is touched upon 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 integrity of the flesh. But why does he make mention rather of virgins? He says that above, at 19:12, he spoke of virgins, where he says that there are certain eunuchs, who have castrated themselves 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 precept, but under 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 also the others. Or they are called virgins who abstain from the enticements of the five senses. According to Jerome and Origen, the faithful who do not admit corruption are called virgins, according to what the Apostle says, 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 the zeal: "who taking their lamps." Lamps are vessels of light. Hence according to Hilary we can understand souls illumined by the light of faith, which they received in Baptism; Isaiah 58:8: "Then shall thy light break forth as the morning." Or by the lamps works are signified, according to Augustine: for your works ought to be a lamp; above, 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 lamps is to prepare the soul, or to dispose oneself to good works.

The fourth thing set forth is that they went out to meet the bridegroom and the bride. Who is the bridegroom, and who is the bride? It is expounded in two ways according to a twofold marriage. One, of divinity to flesh, which was celebrated in the womb of the virgin; for he himself, "as a bridegroom coming out of his bride chamber," Psalm 18:6. The bridegroom himself is the Son, the bride is human nature; hence to go out to meet the bridegroom and the bride is nothing else than to serve Christ. Likewise there is the marriage of Christ and the Church; John 3:29: "He that hath the bride, is the bridegroom." Therefore those preparing lamps intend to please the bridegroom, that is, Christ, and the bride, that is, mother Church. And in these things they agree.

There are also set forth two points in which they differ — they differ in interior discretion and exterior solicitude. As to the first he says: "but five of them were foolish, and five wise"; Proverbs 10:23: "wisdom is prudence to a man." He is prudent who does not wish to lose for nothing the things he does. Therefore it was said above, 10:16: "Be ye wise as serpents." Or thus foolish are those who turn aside 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, sitteth at the door of her house." According to Origen, he who has one virtue has all: hence one sense cannot be ordered unless the others are ordered too. Likewise as it is also said, James 2:10: "whosoever shall offend in one point, is become guilty of all."

Likewise they differ as to exterior solicitude, because the five foolish, having taken their lamps, did not take oil with them. All these wished well to have their lamps lit, 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 the light in the lamp, and did 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 lit. By good works faith is nourished; 1 Timothy 1:18: "This precept I commend to thee, my son Timothy, according to the prophecies going before on thee, that thou war in them a good warfare, having faith and a good conscience, which some rejecting have made shipwreck concerning the faith." Concerning this can be taken what is said, Proverbs 21:20: "There is a desirable treasure, and oil in the dwelling of the just, and the foolish man shall waste it."

In another way, by oil mercy is signified: and thus says Chrysostom. Hence it is had, Luke 10:34, that the Samaritan poured in wine and oil. By wine severity is signified, by oil the work of mercy. He means, therefore, that whoever intends to keep continence, and has not done mercy, is foolish. Hence James 2:13 says: "Judgment without mercy to him that hath not done mercy."

Likewise by oil interior gladness is signified, concerning which in Psalm 103:15: "that he may make his face cheerful with oil." And elsewhere in Psalm 44:8: "God hath anointed thee with the oil of gladness." There are many 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: "thy name is as oil poured out." The oil of righteousness signifies right doctrine; Psalm 118:11: "In my heart have I hidden thy words." Hence those are called virgins who keep continence, who do mercy, who seek interior joy, who take up right doctrine.

There follows the matter of the sudden sleep. The cause of the sleep is set forth, and the sleep itself. The cause of the sleep is the delay. For when some await someone, and especially at night, they quickly fall asleep. Hence by this space is signified the space between the coming of Christ in the flesh, and his coming to judgment; hence he says: "but the bridegroom tarrying, they all slumbered and slept." According to all the expositors it is expounded of death. But why is death called sleep? This is on account of the hope of resurrection. For as he who sleeps intends to wake, 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 the rest who have no hope."

But what is "sleeping" and "slumbering"? Gregory explains: slumbering is properly the way to sleep; hence by slumbering we can understand a longer life, by sleep, death. According to Origen it is understood of the sleep of sloth; Proverbs 6:9: "How long wilt thou sleep, O sluggard? when wilt thou rise out of thy sleep?" Hence "the bridegroom tarrying," whether unto judgment or unto death, "they all slumbered and slept"; for scarcely are there any who live a long time without growing torpid. Or those who neglect entirely, sleep; but those who in some way somewhat cease from their first fervor, slumber.

Then follows the rousing; second, the effect; third, the petition of the foolish virgins; fourth, the response of the wise. He says therefore: "at midnight there was a cry made: Behold the bridegroom cometh." Concerning this Origen speaks differently than the others, and more according to the letter. All the others expound this rousing by referring it 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 says that just as the Angel descended at midnight to slay the firstborn of Egypt, so the Lord is to come at midnight. Hence it was their custom that the people were not dismissed until midnight. Augustine says that it is not on account of the reason of the time, but is only on account of concealment; 1 Thessalonians 5:2: "the day of the Lord shall so come, as a thief in the night."

But what is it that it says: "Behold the bridegroom cometh, go ye forth to meet him"? Because then all will rise to meet him; John 5:25: "the hour cometh, wherein all that are in the graves shall hear his voice." Amos 4:12: "Prepare, Israel, to meet thy God." Origen refers it to the present life. And this happens when a man is held back by vain glory, and a cry is made through a preacher, or through interior inspiration; then he returns to Christ; Isaiah 40:9: "lift up thy voice with strength, thou that bringest good tidings to Jerusalem."

Then follows the effect: "then all those virgins arose, and trimmed their lamps." According to the letter, the cry having been 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 is this? Will there be time for it? It must be said that to trim the lamps is nothing other than to reckon up the works which they have done, so that they may be able to 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 thee hungry, and fed thee; thirsty, and gave thee drink?" etc. According to Origen the letter is plainer. For if it be referred to the present life, when the cry is made through a preacher, or through interior inspiration, then they rise from negligence, and then they begin to rise to correct their deeds.

Then follows the petition of the foolish: "but the foolish said to the wise: Give us of your oil, for our lamps are going out." These were foolish in one respect and not in another, 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 "they are gone out"; hence they know that they cannot preserve the fire without oil. And what is this saying? Whether by oil the work of mercy be understood, or of righteousness, the sense is the same, because those rising again, who do not have these works in abundance, ask that their defects be supplied by those who had them more abundantly. But this cannot be done, because each one will have need of his own; Galatians, last chapter, 5: "every one shall carry his own burden." And because they saw that the light of faith could not avail without the work of mercy, they asked from others who had done works of mercy.

Augustine expounds it thus. It is customary that when someone is caught unprepared in something, he is wont 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," that is, of your praise, that is, that you should 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: "for behold, my witness is in heaven, and he that knows my conscience is on high." Hence they trust in human favor which cannot profit.

According to Origen it happens that some spend their life on vain things: and when they recognize this, they have recourse to others, and ask for 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 set forth, and in this response two things are set forth. And first is set forth the response of refusal; likewise a certain counsel is set forth, at "go ye 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, 1 Peter 4:18: "if the just man shall scarcely be saved, where shall the ungodly and the sinner appear?" And the Apostle, 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 righteousnesses are as a menstruous cloth." Therefore because it does not suffice for us and for you, "go ye rather to them that sell, and buy for yourselves."

But will there indeed be time for them to seek oil for themselves? Hence it must be understood that this is said rather by way of reproach than by way of counsel; as if they were saying, "you ought to have gone." According to Chrysostom these sellers are the poor, because they trade for the kingdom; Luke 16:9: "make unto you friends of the mammon of iniquity"; hence they say "go," that is, "you should have gone." According to Augustine it is said by way of reproach. The sellers of oil are flatterers; hence, seeing that these ask for help, they say: "go rather to them that sell, and buy for yourselves"; as if they were saying: "you have never sought anything but oil," that is, human praise; "now go to the world, and buy that testimony which you have always sought."

According to Origen the letter is plain, because he holds that the whole thing happens in this 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 say to those who ask 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 who will sell to you." Concerning this you have Isaiah 55:1: "All ye 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 should study it willingly — this is the price of wisdom; Proverbs 2:4: "if thou shalt seek her as money, and shalt dig for her as for treasures, then shalt thou understand the fear, and shalt find the knowledge of God."

"Now while they went to buy, the bridegroom came." Augustine says that some refer this to the state of the present life; but it cannot stand together 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 set forth; second, the reception of the good; third, the exclusion of the evil. He says therefore: "while they went to buy, the bridegroom came"; that is, while they had the anxious care of how they might excuse themselves at the judgment, the Lord came to judgment. But Origen says that there are some who will come for counsel, or to priests, with the deliberation of being converted, and then they die at his coming. Hence the bridegroom comes then, when a man dies.

But what is meant by what is said here, "the bridegroom coming," when above it had said, "they went forth to meet the bridegroom and the bride"? The reason is, because at the judgment the bride, that is, the flesh of Christ, will be taken up into glorification. Or if we refer it to the Church, then she herself will be perfectly united to the bridegroom himself through adherence. Hence the Apostle, 1 Corinthians 6:17: "he who adheres to God, is one spirit with him." And it follows: "and they that were ready, went in with him to the marriage." This marriage is the kingdom of heaven, concerning which Apocalypse 17:14: "because 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 afterward. But now it is opened; hence Psalm 23:7: "lift up your gates, O ye princes." And Apocalypse 4:1: "after this I looked, and behold a door was opened in heaven." But then it will be closed.

Consequently the repulsion of the wicked is set forth: and three things are said. First negligence is expressed, because they come late; hence it is said: "but at last come also." Hence it signifies those who do late penance; Wisdom 5:3: "saying within themselves, repenting, and groaning for anguish of spirit." Desire is touched upon when they say: "Lord, Lord, open to us." Hence in this, that they call him Lord, they say something by which they ought to obtain their request. But by the fact that they repeat it, it is signified that they ask out of anguish; hence it is said above, 7:21: "not every one that saith to me, Lord, Lord, shall enter into the kingdom of heaven." But their desire is touched upon when it is said: "open to us."

There follows the repulsion: "but he answering, said: Amen I say to you, I know you not"; that is, I do not approve of you. For "the Lord knoweth who are his," 2 Timothy 2:19, just as a craftsman does not know a work that disagrees with his art. Consequently he concludes: "watch ye therefore, and pray, for you know neither the day nor the hour."

Above, the Lord set forth the parable of the judgment, in which someone is reproved because he did not preserve a spiritual good received within; but here he sets forth a parable in which someone does not multiply the goods received. Hence it is divided. First he treats of the distribution of gifts; second, of their use; third, of the judgment of those who use them. The second is at "But he who had received five talents went" etc.; the third at "But after a long time" etc. Concerning the first he does three things. First he sets down the necessity of distributing; second, the distribution itself; third, the departure of the one distributing. He shows the necessity in what he says: "For 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 went into a far country in three ways: because he was going to a place which, although it is his own by divinity, namely heaven, was nevertheless foreign to him according to the flesh, since no flesh had ascended there before. Hence John 3:13: "No man hath 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, being a stranger in the world, he was journeying toward heaven; Jeremiah 14:8: "Why wilt thou be as a stranger in the land, and as a wayfarer turning in to lodge?" Likewise it can be understood spiritually: for now he is a stranger from us, 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 fellow citizens and members of the household of God. And it should be noted that, as Origen says, wherever "as" is used, something must be joined to it, unless it is set down in a comparison, as above in 24:27: "For as lightning cometh out of the east, so shall the coming of the Son of God be." But here it is not set down in a comparison, and nothing else follows afterward; therefore it must be read thus: someone going into a far country as a man, because Christ is both God and man. Hence according as he is God, he does not go abroad, because "all things are naked and open to his eyes" (Hebrews 4:13). But he goes abroad as man; John 1:14: "We saw him as it were the only-begotten of the Father," that is, as the only-begotten of the Father. And this was necessary, since he was going abroad, that he should entrust the care of his affairs; and this he does when he says "he called his servants and delivered to them his goods." And first the generosity of the giver is touched upon; second, the diversity of the gifts; likewise, the discretion of the giving. The generosity of the giver is touched upon in two things: in that he anticipated those to whom he gave, and in that he gave abundantly. As to his anticipating them: for whoever waits to give diminishes his own generosity; but not so the Lord; Psalm 20:4: "Lord, thou hast prevented 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 generosity is touched upon because it was of his own: "he delivered to them his goods," not another's. Some are generous with what belongs to another, but not with their own; but this one gives of his own. Hence of him can be understood what is said in Psalm 67:19: "Thou hast ascended on high, thou hast led captivity captive; thou hast received gifts in men." Next the diversity of the gifts is set down: "and to one he gave five talents, and to another two, and to another one." He divides all these into three, corresponding to the thirtyfold, sixtyfold, and hundredfold fruit; for 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, 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 the measure of the double; another so that he goes beyond the double. Hence he who receives two stands in relation to him who receives one as the proportion of the double; but he who receives five stands beyond the proportion of the double. Hence he means to say that whoever receives five receives according to an incomparable measure. We can also say that these gifts are the utterances of God, the words of wisdom: for wisdom is frequently compared to riches; Isaiah 33:6: "Wisdom is the riches of salvation." What is meant by his giving to one five talents, 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 that just as there are five bodily senses, so there are five spiritual senses. Thus the Lord gave to the apostles. Luke 24:45 says that "he opened their understanding, that they might understand the Scriptures." And in Daniel 1:17 it is said that "God gave the children knowledge in every book." But who are those who receive two? According to Origen, duality is the number of matter, since every number arises from the two and the one; hence matter is attributed to the two, form to the one. Hence those are said to receive two who receive less, because they do not know how to govern themselves in everything, but have something in which they have knowledge, 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 the five talents are understood the five senses; hence he receives five talents who receives grace from God concerning temporal things, about which the operation of the senses is occupied. By the two talents, however, are understood sense and understanding. By the one, understanding alone is signified. Hence he receives one who receives the grace of understanding, not the grace of acting. According to Hilary, he receives five who finds Christ in the five books of Moses; he receives two who venerates the grace of the New and the Old Testament, who venerates in Christ the divine and human nature; but the Jew receives one, who glories only in the observances of the law. Then the reason follows: "to every one according to his proper ability." If this be referred to the notion that the talents are utterances, the explanation is plain, because they ought to be given according to greater capacity; John 16:12: "I have yet many things to say to you, but you cannot bear them now." And the Apostle, 1 Corinthians 3:2: "As unto little ones in Christ, I gave you milk to drink, not meat." Therefore he gave more subtle things to the more subtle. But if we refer it to the goods of grace, it should be known that some said that he would give gratuitous goods according to natural goods. Hence according as a man has more of natural goods, he also has more of gratuitous goods: and this was true in the Angels, but not in men. And what is the reason? Because in the Angels there is one spiritual nature; therefore, to whatever they are moved, they are moved wholly according to the totality of their power. Hence, however much their effort avails, so much do they receive. But man is composed of two contrary natures, one of which is drawn back from the other by his body; hence no more is given to him than the amount that a man, together with this natural good, has of application. Likewise there was another error, which said that the beginning of grace was from us. And against this Augustine objects, using the word of the Apostle, 2 Corinthians 3:5, who says that "we are not sufficient to think any thing of ourselves, as of ourselves." But what is prior to thought? And if thought is not from us, then neither is the operation. Hence he who strives more has more grace; but that he strives more requires a higher cause; Lamentations 5:21: "Convert us to thee, and we shall be converted." But if you ask why one has more grace than another, I say that of this thing there is a proximate cause and a first cause: the proximate cause is that this one's effort is greater than that one's; the first cause is the divine election; Ecclesiasticus 33:7: "Why doth one day excel another, and one light another, and one year another year, above the sun? They are separated by the knowledge of the Lord." And what is the reason for this? See that it is otherwise with a universal agent and a particular agent. A particular agent presupposes something to itself, and according to this it operates diversely, as a craftsman gives one form to one matter, and another to another matter. But if he could make the matter, it would be said that such a one made such matter, so that he might induce a form according to his own will. Thus the Lord, since he is the creator of all things, created this one so as to make him thus. Hence it is understood that capacity of nature is understood along with effort. Then the departure of the giver is set down when he says: "and immediately took his journey." And it can be understood that he was going into a far country in this sense: that when he had said to the apostles, "Receive ye the Holy Ghost" (John 20:22), and had said to Peter, "Feed my sheep" (John 21:17), immediately he took his journey. 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 took his journey not by withdrawing, but because he leaves them to their own judgment, since he does not compel them to use the gifts given.

"But he who had received five talents went" etc. Here the use of the gifts is set down, and this with regard to three servants. And first with regard to the first; second, with regard to the second; third, with regard to the third. Hence he says: "he who had received five talents went." Here the progress of virtue is designated; Psalm 83:8: "They shall go from virtue to virtue." And this is found in Genesis 26:13: "He went on prospering and increasing." For virtue advances through the exercise of operation; for unless it operates, it fails. And therefore he says "he traded." Hence it is said, Proverbs 13:4: "The soul of them that work shall be made fat." "And gained other five." And how? Someone advances in two ways: in one way in himself, in another way in another. In himself, if he has understanding of the Scriptures, so that he advances; if charity, so that he may profit others. He went, in order to profit another, that what he received he might communicate; 1 Peter 4:10: "As every man hath received grace, ministering the same one to another." Hence if you communicate what you receive, you gain the same amount again. Hence he says that he gained an additional five, because it is scarcely the case that anyone confers upon another what he does not have himself. 1 Corinthians 11:23: "For I have received of the Lord that which also I delivered unto you." But in that which he has, in that he advances. The Apostle: "His grace in me hath not been void." According to Hilary, he gains five who advances in the five books of Moses, so as to gain Christ. Likewise he who had received two—that is, he who advances in understanding and in operation—"gained other two," that is, the reward for both. Or two, because he not only advances in preaching to men, but also to women, according to Gregory. According to Origen, that which he had received according to the measure of natural things, he refers to understanding. "But he who had received one, going his way, digged in the earth" etc. What is it to dig in the earth? It is explained in three ways according to Gregory. He hides the treasure who hides the gift received in the sins of the flesh, or in temporal things: hence he who is able to advance in temporal things and turns himself to earthly things hides his lord's money in the earth. Of such it is said, 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 devoutly and only for himself, though he could profit many; this man hides it in the earth; Tobit 12:7: "It is honourable to reveal and confess the works of God." For such money is meant for multiplying, not for hiding. Hilary: who are those who receive one? The Jews, who receive the bare letter. These hide the money in the earth, that is, in the flesh of Christ, since on account of the flesh they cannot believe that he is God. Hence the Apostle, 1 Corinthians 1:23: "But we preach Christ Jesus, unto the Jews indeed a stumblingblock, and unto the Gentiles foolishness."

"But after a long time the lord of those servants came." Here judgment is treated. And first the occasion of the judge's coming is set down; second, the judgment itself, at "and reckoned with them." It should be noted that we owe God an account of our works and gifts; above, 12:36: "Of every idle word that men shall speak, they shall render an account." And above, 18:23: "The kingdom of heaven is likened to a king who would take an account of his servants." And first it is set down in particular, "and reckoned with them," because everyone is bound to render an account first at his death, second on the day of judgment, when we must stand before the tribunal of Christ. When, therefore, it is said, "but after a long time the lord came," it can be referred to either. For if it be referred to the day of judgment, it is given to be understood that there is a great delay between the coming of Christ and the day of judgment—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 it be referred to the day of death, Origen says: consider that scarcely anyone is useful in the Church who has lived only a short time. And he proves this of Peter, to whom the Lord said, John 21:18: "But when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee." Likewise of Paul, who was a young man at his conversion, and afterward became old; hence to Philemon, v. 9: "Paul, aged" etc. Hence when it is said "but after a long time," it is given to be understood that the Lord gives a long span for acting well: and of this is understood what is said in Proverbs 3:2: "Length of days, and years of life, and peace shall he add to thee."

"And he that had received the five talents coming, brought other five talents" etc. Here three servants are treated. And first the first; second the second; third the third. In the first he does two things. First the account rendered is set down; second, the reward owed, at "his lord said to him" etc. On the part of this servant he first sets down security, fidelity, humility, and diligence, or solicitude. He touches on security, because he did not wait for the lord to call him, but pressed himself forward; hence he says "coming." Paul had this security through the blood of Christ; Hebrews 10:19: "Having therefore, brethren, a confidence in the entering into the holies by the blood of Christ"; 2 Corinthians 3:12: "Having therefore such hope, we use much confidence." Likewise fidelity is noted, because "he brought other five." He indeed would be unfaithful who attributed to himself something of his lord's goods; hence this one offered the whole to his lord. If therefore you have done some good, if you have converted someone, and you attribute it to yourself, not to God, you are not faithful; 1 Chronicles 29:14: "All things are thine: and we have given thee what we received of thy hand." Likewise the humility of confessing the gift is noted, because he acknowledged having received it from him; 1 Corinthians 4:7: "What hast thou that thou hast not received?" Hence he confesses the gift, saying: "Lord, thou didst deliver to me five talents" etc. Likewise he touches on diligence or solicitude: "behold I have gained other five over and above." Hence he was rightly saying with the Apostle: "The grace of God in me hath not been void." There follows the reward owed: and in this he does four things. For first the congratulation is set down; second, the commendation of merits; third, the equity of the judgment; fourth, the greatness of the reward. The congratulation is touched upon when he says, "his lord said to him: Well done, good and faithful servant" etc. Hence it is said, Isaiah 62:5: "As the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee." Hence he receives him with an exultant spirit, when he says "well done." "Well done" is a word of exultation. There follows the commendation. And first he commends him for humility, when he says "servant," because he acknowledged himself to be his servant; Luke 17:10: "When you shall have done all these things that are commanded you, say: We are unprofitable servants." Likewise he commends him for goodness by what he says, "good"; because the good, properly speaking, is diffusive of itself; hence the good man multiplied his goodness. Likewise for fidelity, because he did not keep it for himself, but offered it 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, 24:45: "Who, thinkest thou, is a faithful and wise servant?" Hence he approves him, calling him faithful. For "not he who commendeth himself is approved, but he whom God commendeth" (2 Corinthians 10:18). Then he sets down the equity, that he might render equity of judgment, saying: "because thou hast been faithful over a few things, I will place thee over many things." These "few things" are all the things that are in this life, because they are as nothing in comparison to the heavenly things. Hence he means to say: because you have been faithful with regard to the goods that belong to the present life, "I will place thee over many things," that is, 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 thou into the joy of thy lord." For joy is the reward; John 16:22: "I will see you, and your heart shall rejoice." And someone might say: is not vision the reward, or some other good? I say that although some other thing may be called the reward, joy is nevertheless the final reward. Just as I might say that the place below is the end of heavy things; likewise to rest in that place, and that is more principal. Thus joy is nothing other than the rest of the mind in the good attained; hence by reason of the end, joy is called the reward. And why does he say "enter into joy," not "receive joy"? It must be said that joy is twofold: concerning exterior goods and concerning interior goods; he who rejoices over exterior goods does not enter into joy, but joy enters into him; but he who rejoices over spiritual things enters into joy. Song of Songs 1:4: "The king hath 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 over something that is less than your heart, then joy enters into your heart. But God is greater than the heart; therefore he who rejoices over God enters into joy. Likewise he enters "into the joy of his lord," that is, concerning the lord, because the lord is truth. Hence beatitude is nothing other than the joy of truth. Or thus: "enter into the joy of thy lord," that is, rejoice over that in which he rejoices, and over that in which your lord rejoices, namely, in the enjoyment of himself. Then, therefore, does a man rejoice as the lord does, when he enjoys as the lord does; hence the Lord says to the apostles: "I appoint to you, that you may eat and drink at my table in my kingdom," that is, 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 was treated with regard to the first servant, who had received five talents; here the judgment is treated with regard to the second servant, who had received two talents. As to the letter, it differs in nothing from the first, nor is there anything to be said except what was said of the first; and therefore it is not necessary to repeat it, because this one too received the same commendation and the same reward as the one who had received five talents. In which it is given to be understood, according to Origen, that whoever receives a small gift from God, and uses it well according to his ability, receives and merits as much as one who receives a great gift. For this alone the Lord requires of every man: that he serve him with his whole heart, as is found in Deuteronomy 6:5. But this can raise a doubt. Suppose someone has a great measure of goods, another a small one; if this second one operates according to the little charity he received, then he will merit as much as one who received more: which seems impossible, because thus one who has less charity would merit as much or more than one who has more. And therefore a distinction must be made, because there are certain goods that perfect, and elicit and incline the act of the will; and certain that do not. The gift that inclines the will and elicits the act is charity. It cannot therefore be that one who has more charity does not use it with greater effort, and better. But there are other gifts which one can use according to greater or lesser charity, such as knowledge and the like: in such things, whoever uses greater effort merits more as to reward; hence it is said, Luke 21:3-4, that the poor widow put more into the treasury than those who put in more, because she used according to the whole of her ability.

"But he that had received the one talent, came and said." Here the judgment of the wicked servant is determined. And first the reason is set down; second, the condemnation which he underwent, at "and his lord answering, said to him." He proposed a marvelous reasoning. For first he proposed blasphemy; then he assumed negligence; third he concluded innocence. And thus the syllogism could not hold. Blasphemy, when he says, "Lord, I know that thou art a hard man." Negligence, when he says, "I went and hid thy talent" etc. Innocence, when he says, "behold, here thou hast that which is thine." And let us consider that he says that he "came." It was said above of the one who received five talents that he "came," that is, he had confidence; but this one did not come with confidence, but by compulsion. Or otherwise, because some, in the things 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, someone's estimation of God appears to him as of a hard man, from whom one withdraws on account of his hardness. Ecclesiasticus 9:18: "Keep thee far from the man who hath power to kill." And therefore, just as one who knows a man to be hard does not wish to serve him, so some think of 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; second, that something accrued to him from our goods; third, that not all things were from God; and all these opinions proceeded from one evil root, because he thought that God was like some man. And this is signified when he says: "I know that thou art a hard man," that is, I esteem thee to be a man; which is not true, as is found 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 of such a one it is said, Job 41:15: "His heart shall be as hard as a stone, and as firm as a smith's anvil." But the Lord is not so, for "the Lord is compassionate and merciful," Psalm 110:4. Hardness is usually the result of avarice; Proverbs 29:4: "A just king setteth up the land: a covetous man shall destroy it"; therefore he esteems him to be hard, and thus avaricious; and therefore he attributes to him what belongs to the avaricious: "thou reapest where thou hast not sown, and gatherest where thou hast not strewed," that is, thou art so hard that thou dost not cease to seize what is another's; which nevertheless is false; Job 35:7: "But if thou do justly, what shalt thou give him, or what shall he receive of thy hand?" And Psalm 15:2: "Thou hast no need of my goods." Hence in this he was imputing to him that he was in need of our goods. The third was that there was some good that was not from God; as there are some who say that what they have from patrimony, or from study, they do not have from God: and this is what he says, "where thou hast not sown"; against which is James 1:17: "Every best gift, and every perfect gift, is from above, coming down from the Father of lights." Likewise some, esteeming him to be hard, withdraw themselves from his service. Hence some, who are able to accomplish much, say: if I were to hear confessions, and give sermons, perhaps something bad would happen to me: such men reckon God to be hard. Likewise some say: if I were to enter religious life, perhaps I would sin, and be worse off; these reckon God to be hard, who believe that if they adhered to God, something would be lacking to them. Such are like those who despair of God's mercy. This is what this servant alleged. And yet these things are true, and have support from authority. For God is hard with sinners, and kind to those who return to him; Wisdom 11:11: "For thou didst prove them as a father admonishing them: but thou didst examine and condemn the wicked as a severe king"; Lamentations 3:25: "The Lord is good to them that hope in him, to the soul that seeketh him"; 2 Chronicles 30:18: "The Lord who is good, will show mercy to all them, who with their whole heart seek the Lord the God of their fathers." Therefore he is hard with sinners, and merciful to the good. And there is no doubt that he ought to 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 someone gives himself to his service, he will not fall; and if he falls, he will rise again. Likewise, what he says, "thou reapest where thou hast not sown," although it is false, can nevertheless be true according to a certain sense; because he does not require it for his own sake, but for our benefit; because he reaps his own glory, which he has not sown. Likewise, "and gatherest where thou hast not strewed." For he who reaps receives in multitude; but he who gathers, receives from many things: thus the Lord wills that his glory grow from diverse men. Hence the Apostle, 2 Corinthians 1:14: "We are your glory, as you also are ours, in the day of our Lord Jesus Christ." Likewise, what he says, "thou reapest where thou hast not sown," has a certain truth, because man sows, and God gathers; John 4:37: "For in this is the saying true: that it is one man that soweth, and it is another that reapeth. I have sent you to reap that in which you did not labor." For man sows his works, and God reaps them for his own glory; Galatians 6:8: "For what things a man shall sow, those also shall he reap." And the Lord says, John 14:3: "I will come again, and will take you to myself." For if you give alms, you sow, and the Lord reaps, because perhaps he reckons it to himself. Hence he himself says, further 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 a good work where preaching has not been sown; Romans 2:14: "The men who have not the law, are a law to themselves." In a third way, certain evils are done by man, such as sins of the flesh, from which evil ought to be gathered. Of this, Galatians 6:8: "For he that soweth in his flesh, of the flesh also shall reap corruption." Nevertheless, God causes some good to come from it, such as the good of justice, or of humility, and the like. Hence this servant was first blasphemous. Then his negligence is touched upon, as he fears: "I went"; Psalm 13:5: "There have they trembled for fear, where there was no fear." It is true that God must be feared, so that sin be avoided, according to what is found in Job 31:23: "For I have always feared God as waves swelling over me." Hence, that a man should not sin, he ought to do this from love, not from fear. Therefore it follows: "and hid thy talent in the earth," because out of fear, since servile fear does many evils. Then he concludes: "behold, here thou hast that which is thine." Hence he preserved his knowledge, and did not multiply it. And this does not suffice, because it is necessary to multiply; 1 Corinthians 9:16: "For if I preach the gospel, it is no glory to me."

"And his lord answering, said to him." Here the condemnation of the servant is set down. And just as with the other servants he first commended them, then set down the equity of judgment, and afterward the reward; so with this one, first he rebukes him; second, he sets down the equity of judgment; third, the punishment. The second is at "thou knewest that I reap where I sow not" etc.; the third at "take ye away therefore the talent from him." He says therefore: "Wicked and slothful servant." He calls him a servant, because on account of fear he neglected his duty, and it belongs to servants to fear in a servile way. And therefore, Romans 8:15: "For you have not received the spirit of bondage again in fear." Likewise he calls him wicked, because he had spoken wickedly of his lord; above, 12:35: "An evil man out of an evil treasure bringeth forth evil things." Likewise he calls him slothful, because he was unwilling to work; Proverbs 20:4: "Because of the cold, the sluggard would not plough," namely, because of the cold of fear. "Thou knewest that I reap where I sow not" etc. Now he argues him on the charge of fault. And first he sets down what he knew; second, what he ought to have done; third, what would then have followed. He says therefore: "thou knewest that I reap where I sow not," and yet you were not working; although it is found, Luke 12:47: "The servant who knew the will of his lord, and did not... shall be beaten with many stripes." Likewise he had said that he was hard, and that he gathered where he had not sown. The Lord readily confesses that he reaps where he does not sow; but he does not confess that he is hard, because what he requires of man, he does this not out of hardness, but out of mercy, that his own good may be multiplied. "Thou oughtest therefore to have committed my money to the bankers." And it follows: as you say that I reap where I have not sown, and gather where I have not strewed. But because I do this, I all the more desire that my money be multiplied. And he speaks according to the similitude of those who entrust money for its multiplication. This money is the words of God: hence in Greek is found "argyrion"; for by silver, which is sonorous, is signified the word of God; Psalm 11:7: "The words of the Lord are pure words: as silver tried by the fire." Bankers can be spoken of in two ways, on account of a twofold office: for they have the office of testing whether the money is good, and likewise of putting the money forth so as to gain from it. According to the first, bankers are hearers who ought to test what they hear; Job 12:11: "Doth not the ear discern words?" Likewise those who multiply, such as the apostles, who gave to others the gift of the Holy Spirit, appointing bishops etc. To Titus 1:5: "For this cause I left thee in Crete, that thou shouldest... ordain priests in every city" etc. "And at my coming I should have received my own with usury." Hence this good would have followed. And what is this good? Threefold. When the Lord gives you understanding, and you apply yourself to acting, you multiply it; James 1:22: "Be ye doers of the word, and not hearers only." Likewise when the Lord gives strength, and you apply yourself to using it well; 1 Peter 2:2: "As new-born babes, desire the rational milk without guile, that thereby you may grow unto salvation." Likewise, that what you have in yourself, you strive to impart to others.

Next he sets down the punishment, and concerning this he does two things. First he sets down the punishment of loss; second, the punishment of sense. Concerning the first, he first sets down the punishment of loss; second, the general sentence, at "for to every one that hath shall be given, and he shall abound." He says therefore: "take ye away therefore the talent from him, and give it to him that hath ten talents." As Gregory says, he who received five talents is he who has knowledge of earthly things, which lie under the five senses; but he who received one is he who has understanding without work. It happens therefore that he who has understanding exercises himself in it; Psalm 118:104: "By thy 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; Revelation 3:11: "Hold fast that which thou hast, that no man take thy crown." Or it can be said that he 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 rejoice not only in his own goods, but in all things done by anyone whatsoever, and thus he will receive that one's crown, and so his talent. Next the general sentence is set down: "for to every one that hath shall be given, and he shall abound." This can be explained 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 everything will be taken away from him, because he does not have it to 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 explains this 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 that he becomes a teacher. Jerome explains it thus: someone has talent, and gives himself to idleness, and becomes crude and dull; another does not have talent, and exercises himself, and acquires talent. And so to him who has application, knowledge and talent are given; and from him who does not have it, even that which he has, namely talent, will be taken away from him. Likewise, according to Jerome, it is explained 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 did not have faith, even if he had other things, without faith they would avail nothing. Hilary, however, explains it of the people of the Jews and of the Gentiles, because the Jews seemed to have the law of God, and were unwilling to obey, and so became strangers; but the people of the Gentiles received what they did not have, and entered into the blessing of the olive tree. Next he treats of the punishment of sense. There are two senses, namely sight and touch. Therefore he first sets down the punishment of sight; second, of touch. When he says: "and cast ye the unprofitable servant into the exterior darkness." And note that he is not punished on account of the evil he did, but on account of the good he omitted; hence above, 7:19: "Every tree that doth not yield good fruit, shall be cut down." And elsewhere, John 15:2: "Every branch in me, that beareth not fruit, he will take away." And he is called an unprofitable servant, because the good that he has, he does not expend for the benefit of others: as if he had understanding and did not expend it for good use, teaching others; if he had money, and did not exercise the work of mercy. "Cast into the exterior darkness." Origen says that certain men before him said that the damned would be cast out from the whole world. Hence they say that hell is outside the whole world. And they were relying on what Job said, 18:18: "God shall remove him out of the world." But he himself explains 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 has been explained above, in chapter 24.

Above, the Lord had set forth various parables pertaining to judgment; here, however, he plainly treats of his own judgment, and he does three things. First he treats of the coming of the judge; second, of the gathering together of those to be judged; third, of the judgment. The second is at "and before him shall be gathered all nations"; the third at "and the king shall say" and so on. Concerning the first, four things are to be considered. First is touched the condition of the judge who comes; 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 this is the same as the Son of God. But why does he name him rather the Son of Man than the Son of God? One reason is that inasmuch 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 for three reasons. First, that he may be seen by all: for in the form of divinity he could not be seen except by the good, whence if he ought to be seen by all, he ought to be seen in the form of a man; Apocalypse 1:7: "every eye shall see him." Likewise on account of the merit of Christ: for this he himself merited through his passion; Philippians 2:8: "he humbled himself, becoming obedient unto death, even the death of the cross; for which cause God also exalted him." Likewise, that he may appear about to judge in the form in which he was judged; Job 16:22: "would that a man might be so judged with God, as the Son of Man is judged with his fellow." Likewise from the clemency of God, 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, therefore, will be the Son of Man. And whose will be the dignity? "He shall 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 must be said that it is the divinity, because although he will appear in the form of a man, nevertheless he will appear together with the divinity. Whence the Apostle, 1 Thessalonians 4:15 (16): "the Lord himself shall come down from heaven with commandment, and with the voice of an archangel, and with the trumpet of God." And of this it is also spoken in Acts 9. Or "in majesty," that is, in glory, because his body will be glorious, and he will come with a glorious company; whence above, 16:27: "the Son of Man shall come in the glory of his Father." 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 makest thy angels spirits." And why will he come with these? 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, but rather repelled it; Isaiah 51:9 (Jeremiah 51:9): "we would have cured Babylon, but she is not healed." Or "all the angels" may mean 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 with the ancients of his people, and with the princes thereof"; Proverbs, last chapter, 23: "her husband is honourable in the gates, when he sitteth among the senators of the land." Then follows the judicial power: "then he shall sit upon the seat of his majesty." We ought not to understand this of a bodily seat; rather his seat is the holy men and the angels. In them he will sit, because through them he will exercise judgment. Of men it is said above, chapter 19:28, that "they shall sit upon twelve seats" and so on. Of angels it is said, Colossians 1:16: "whether thrones, or dominations," etc., and in Psalm 79:2 (80:1): "thou that sittest upon the cherubim"; and Psalm 9:5 (4): "thou hast sat on the throne, who judgest justice."

Next is set forth the gathering; second, the division. He says therefore, "and there shall be gathered together all nations." By "nations" are signified not only the gentiles, but all men who have been born from Adam even 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 are also the little ones born, because, even though they have nothing of their own merit, they nevertheless have something, namely either guilt from the sin of the first man, or grace from the sacrament of Christ. Whence it should be noted that not all these will be gathered to the same end; rather there will be a fourfold class 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 damned, some will be saved. Others, however, will receive sentence without discussion. For to be judged is said in two ways: namely, either to receive sentence, since all will either be rewarded or punished, or to be judged is said of rendering an account through the discussion of merits. And this discussion will not be necessary for all, because the sins and merits especially to be discussed are those of the ones who were joined to Christ through faith; for those who are wholly alien from Christ do not need discussion, according to what is said, John 3:18: "he that believeth not is already judged." Gregory gives an example: he who takes his enemy in war does not await judgment, but is already judged; so also in this case. Likewise there are some who have nothing in common with the world, because they left all things for Christ, and these will appear as judges; whence 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 secular affairs, of whom some make good use of them, as is had 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 in them will be damned. But what is the necessity of this? Do not all at death receive what they have merited? To what end, then, will they be judged? It must be noted that the reward which is given to men by the just judgment of God is twofold: the first is the robe of the soul, and the second the robe of the body. As to the robe of the soul, it is received at death, but then they will receive the glory of the body at the same time. Whence as to the soul all receive their bodies at the same time, but as to punishment, all will be damned at the same time; whence Isaiah 24:22: "they shall be gathered together as in the gathering of one bundle," because they are one in sin. This gathering we can understand as a local gathering, because all will be gathered in one place; Joel 3:2: "I will gather 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 damned are damned through contempt of his passion; therefore where the passion of Christ took place, there will be the judgment. And it is to be understood that the good will meet him in the air, while some indeed will remain on the earth. According to Origen this gathering will not be local, but they will be scattered, and will be gathered in their individual places; and this is meant by 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. Whence he holds that it will be a spiritual gathering, because now some are scattered from him, some keep themselves with 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 it is set forth according to name; second according to position, at "and he shall set the sheep on his right hand" and so on. He says therefore, "and he shall separate them one from another." Note that as long as the world endures, the wicked are mixed with the good. Scarcely is there any society in which some are not wicked; Song of Songs 2:2: "as the lily among thorns, so is my love among the daughters." But in that judgment the wicked will be on one side, the good on the other; Ecclesiasticus 35: "he will judge between the sheep and the 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 that are 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 (44:22): "we are counted as sheep for the slaughter." Likewise obedience, because they gather at the voice of the shepherd; John 10:27: "my sheep hear my voice." Likewise abundance of fruits: as we perceive many benefits from a sheep, so the fruits of the good are many; Ezekiel 34:3: "you ate the milk, and were clothed with the wool." Likewise by goats he understands sinners, because it is an animal that goes rushing over precipices, likewise it is fervid to copulation and has contrary properties, likewise it was offered for sin.

Next is set forth the division as to position: "and he shall set the sheep indeed 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 happen thus, that the good will be set on one side and the wicked on the other. Or, since the right side is the more noble, therefore those who are good will have the more noble position, because they will meet Christ in the air. Origen turns this to the final recompense; because those who directed their intention to God will be on the right, that is, 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 that are on the left hand are perverse."

"Then shall the king say to them that shall be on his right hand" and so on. Here is treated the judgment. And first sentence is promulgated as to the good; second as to the wicked; third he sets forth the completion. 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 "and the king answering, shall say to them." Concerning the first he does two things. First he invites to the reward; second he compares it to the merit. He says therefore, "then shall the king say." And he calls him king, because it is the king's office 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 this happen through a vocal sentence? Some say that it will be word for word and that the judgment will take up much time; and this Lactantius said, that it will last a thousand years; but this is not true. Rather this ought to be referred to an interior speech; and it leads into the knowledge of men, because the good are worthy of glory, the wicked of punishment. Whence what these will say will not be vocal, but according to an interior instinct; and this Augustine says, that it will be by divine power, that to each one will come to mind what he has done. And this is clear through 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 ought to be referred to an interior speech. And it seems to touch 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 to us according to our own merit, but according as we are confirmed by the merit of Christ; whence Apocalypse 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," inasmuch as man, inasmuch as I enjoy the Word. Likewise as to the body; Philippians 3:21: "he will reform the body of our lowness, made like to the body of his glory." "Come," that is, "be conformed"; 1 John 3:2: "when he shall appear, we shall be like to him." But are not the good already now joined to God? I say that yes, through charity not yet full, likewise through faith that is enigmatic; but then they will be gathered together in full charity, in a faith no longer enigmatic; because now "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." Whence we find the cause of salvation to be temporal and eternal; the temporal is the bestowal of glory, and this is touched at "come, ye blessed of my Father." For him, to speak is to do; whence Psalm 32:9: "he spoke, and they were made." Whence his blessing is to pour in grace, whence he says "of my 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 the predestination of God; and this is noted when he says "possess the kingdom prepared for you." Whence 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 must be said that he chose from eternity, but manifested it from the foundation of the world. But what is that reward which is touched at "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." Whoever possesses God, possesses the kingdom; Apocalypse 5:10: "and hast made us to our God a kingdom and priests." But someone might say: I do not wish to reign, it is enough for me not to be damned. This cannot be. Either you will be a king and will have the kingdom, or you will be damned. And he says "possess," that is, "enter into possession." Now to enter into possession properly belongs to one who has had a right. This right, however, we have had 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 peaceably; whence full dominion is signified. Now we have God, but not at rest, because man is disquieted in many ways; but then the possession will be at rest; 1 Peter 3:9: "unto this are you called, that you may inherit a blessing"; above, 18:29 (19:29): "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 the merit. From which we ought to consider that the cause of beatitude is twofold: one on the part of God, that is, the blessing of God; the other on our part, that is, the merit which is of free will: for men ought not to be idle, but to cooperate with the grace of God, as is said, 1 Corinthians 15:10: "by the grace of God I am what I am; and his grace in me hath not been void." But since there are many good merits, mention is made only of the works of mercy. And from this some have taken occasion to err, saying that men are saved only through works of mercy, or damned through the omission of them; so that if someone should commit many sins, and yet exercise himself in works of mercy, he will be saved, according to Daniel 4:24 (27): "redeem thou thy sins with alms, and thy iniquities with works of mercy to the poor"; against which is what is had, Romans 1:32: "they who do such things," namely sins, "are worthy of death." And Galatians 5:21, after the enumeration of carnal sins, he says: "they who do such things shall not obtain the kingdom of God." Therefore this is not to be held. But it could be that someone abstains, and repents, and thus can be freed through almsgiving: for a man ought to begin almsgiving from himself; Ecclesiasticus 30:24: "have pity on thy own soul, pleasing God." And why is mention made rather of these works than of others? It must be said, according to Gregory, that he sets these forth as the lesser things: for if men do not do these things which nature itself dictates, neither will they do the other, much greater things. And this agrees with the words of the Gospel, because these say, "when did we see thee hungry, and fed thee?" etc., as if to say: this is a small thing. And since they reckon it the more slight, the Lord exalts it the more, saying that "what you did to one of these my least brethren, you did it to me." Augustine says that all sin in the world, yet not all are damned; but those who do not repent, nor make satisfaction. But he who repents and promises satisfaction through works of mercy, is saved. Origen says that under the works of mercy all good things are said, or omitted, on account of the omission of works of this kind. And it is signified that alms is done not only to one's neighbor, but also to oneself: for if he feeds the hungry, much more ought he to feed himself when hungry, and so of the other works. Likewise there are not only bodily alms, but also spiritual; therefore whatever a man does either for his own benefit, or that of his neighbor, is all contained under a work of mercy. Whence all things are contained either under these or under their contrary. There are seven works of mercy, but only six are touched here. These seven are had in the verse: "I visit, I give drink, I feed, I ransom, I clothe, I gather, I bury." But burial is not touched here. But why? 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. He sets forth, therefore, six things which are rendered against a want. And since there is a certain general want, and a certain special want; first he treats of the general, second of the special. And since some wants are from the exterior generally, some from the interior, he first touches the wants on the interior side, second on the exterior. He says therefore, "I was hungry, and you gave me to eat." This is had in Isaiah 58:7: "deal thy bread to the hungry." "I was thirsty, and you gave me to drink," because you gave to your neighbor for my sake. Whence above, 10:42: "whosoever shall give to drink to one of these little ones a cup of cold water only... 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 wants from without, and these are two, namely from covering that is joined and covering that is separate. He says therefore, "I was a stranger, and you took me in." Hebrews, last chapter, 2 (13:2): "forget not hospitality; for by this some, being not aware of it, have received angels." As to the covering that is joined he says, "I was naked, and you covered me"; Job 31:19: "if I have despised him that was perishing for want of clothing"; and it follows, "if his sides have not blessed me, and if he were not warmed with the wool of my sheep"; Isaiah 58:7: "when thou shalt see one naked, cover him." Likewise there are certain particular wants; and of these some are natural, some from without. The want that is natural and from within is infirmity; whence he says, "I was sick, and you visited me." As to the exterior want he says, "I was in prison, and you came to me." And by prison can be understood any tribulation whatever; Hebrews 10:34: "for you had compassion also on them that were in bands."

"Then shall the just answer him, saying." Here is set forth the mental response. It belongs to good minds to reckon small the things they do for God's sake; 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." Whence they will say that they did these things unknowingly, and they will say this reckoning them small; whence "when did we see thee hungry, and fed thee?" etc. Whence they will say this in wonder. "And the king answering, shall say to them." This satisfies that wonder, because when a man humbles himself, God exalts him, and when a man makes himself of little account, God praises him; whence "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; whence above, 12:48, it is said that stretching out his hand toward his disciples, he said: "these are my brethren." In which it is noted that giving must be done to the good; Ecclesiasticus 12:4: "give to the good, and receive not a sinner." And should one give to a sinner? One must give, when he is in extreme necessity, but more and first to the just; therefore he says "my brethren." For many come who are not brothers of God; whence 1 John 4:3: "every spirit that dissolveth Jesus, is not of God." Whence, other things being equal, we ought to do better for the good; yet in extreme need one must give even to the wicked in a time of necessity, not for the fostering of sin, but of nature. Are all the brothers of God? Yes; but some according to nature, some according to grace: according to nature, all, both good and wicked; 2 Corinthians 11:26: "in perils from false brethren"; but according to grace, only the good; Romans 8:29: "he is the firstborn amongst many brethren." And these principally are to be shown mercy and helped; whence the Apostle, 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 as to the opinion of the common people. It is agreed that men who are small on account of God are reckoned as 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, because some might say: if I had done this to an equal, or to some of the great, I believe it would have been repaid. Therefore the Lord says that it is not only for the greater, but for the imperfect; therefore he says "least."

"Then shall he say also to them that shall be on his left hand." Here is set forth the condemnation of the wicked. And first is set forth the condemnation; second, their excuse; third, the confutation. And concerning the first, first he sets forth the sentence, second the punishment. He says therefore: "depart from me, ye cursed." This sentence differs from the first, because in the first he said "come, ye blessed of my Father," etc.; here, however, he does not say "cursed of my Father," because our blessing is from God, but our curse is from ourselves. And Hebrews 5, and Deuteronomy 23:5, he turns blessing into cursing. Likewise there is a difference, because above he said "possess the kingdom prepared for you," etc., here however 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 the sake of men, but they themselves acquire death for themselves by their own hands; Isaiah 31:7: "in that day a man shall cast away his idols of silver, and his idols of gold, which your hands have made for you." But someone might say: did not the Lord also make the devil good? Note that the Lord speaks of the preparation as manifested from the origin of the world. But the devil sinned from the beginning: whence for the angel, who as to nature was created good, he did not prepare it, but for the 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 expressed each thing explicitly by itself, here he joins many together; whence "sick and in prison." And because he joins these two together, it must be said that he proceeds after the manner of a good judge, who condemns reluctantly, and rewards generously: whence 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; whence they say: "Lord, when did we see thee hungry, or thirsty?" etc. They say it all together; in which it is given to understand that they do not willingly discuss their consciences, against that saying of Isaiah 46:8: "return, ye transgressors, to the heart." Whence, when it is necessary to return, they return very briefly. Then follows the confutation: "amen I say to you, as long as you did it not," etc. A like thing is had, 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. The sentence having 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 should 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 the punishment is everlasting is had, Daniel 12:2: "many of them that sleep in the dust of the earth, shall awake: some unto life everlasting, and others unto reproach, to see it always"; Apocalypse 20:15 (10): "he was cast into the pool of fire and brimstone, where both the beast and the false prophet shall be tormented day and night for ever and ever"; Isaiah, last chapter, 24: "their worm shall not die, and their fire shall not be quenched." What is the cause of this punishment? Some, as Origen, have wished that the punishment should not be everlasting. Whence they hold that every punishment comes to an end. Whence he says that what is said here, is said for the sake of exaggeration. But Augustine argues: if this is so, then also what is said, that the just shall go into life everlasting, would likewise be said by way of exaggeration. But this is said according to duration, as even Origen concedes. And this is detestable, that in the same Scripture there should be such a disparity. But that this cannot be, is clear thus: because justice requires that the punishment of guilt should correspond equally. "With what measure you shall mete, it shall be measured to you again," above, 7:1 (2). But how, after death, will punishment have so long a delay, an everlasting one? Gregory answers, saying that God is a judge of the will, whence he who did not withhold his will from sin up to death, sinned in his own eternity; therefore it is fitting that God should punish him in his own eternity. Augustine says thus: we see that punishment ought to be equal to the fault, and so it is also in human justice, that if someone sins against the society of the city, the judge does not intend death, except to separate him perpetually from the society of the city. But he who sins against God, he intends to exclude him from the society of the heavenly court. According to Hilary, punishment is owed to guilt, but guilt is not blotted out 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 always remain in punishment. Again it is objected that the saints will pray, and they will be heard. Therefore etc. Gregory says that while the saints are on the way, they are heard on behalf of others, but not afterward. Again it is objected: God does not delight in punishment; how then will he afflict without end? It must be said that although he does not delight in it, yet he does this for the preservation of his justice.