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.

“Many also who are naturally clever and have sharp wit, if they become neglectful, and by disuse spoil that good they have by nature, these do, in comparison of him who being somewhat dull by nature compensates by industry and painstaking his backwardness, lose their natural gift, and see the reward promised them pass away to others. But it may also be understood thus; To him who has faith, and a right will in the Lord, even if he come in aught short in deed as being man, shall be given by the merciful Judge; but he who has not faith, shall lose even the other virtues which he seems to have naturally. And He says carefully, From him that hath not, shall be taken away even that which he seemeth to have, for whatsoever is without faith in Christ ought not to be imputed to him who uses it amiss, but to Him who gives the goods of nature even to a wicked servant.”

“(ubi sup.) This lesson from this Gospel warns us to consider whether those, who seem to have received more in this world than others, shall not be more severely judged by the Author of the world; the greater the gifts, the greater the reckoning for them. Therefore should every one be humble concerning his talents in proportion as he sees himself tied up with a greater responsibility.”

“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.”

“For unto everyone that hath shall be given,.... This seems to be a frequent saying of Christ's, or a common maxim of his, which he made use of on different occasions; See Gill on Mat 13:12, and accords with some usual sayings, and proverbial expressions of the Jews; who say (a), that "the blessed God does not give wisdom, but to him that has wisdom"; and of a man, in other respects, they use this is a common proverb (b), "if he adds or increases, they add unto him, and if he lessens, they lessen to him: and so here; he that has gifts; and talents, shall have an addition to them, And he shall have abundance of spiritual gifts and knowledge, but from him that hath not, shall be taken away, even that which he hath. The Vulgate Latin reads, "that which he seemed to have", and so reads Munster's Hebrew Gospel, and so it is read in some Greek copies; though it seems to be taken out of Luk 8:18. (a) T. Bab. Beracot, fol. 55. 1. Zohar in Exod. fol. 89. 4. (b) Vajikra Rabba, sect. 30. fol. 170. 2.”

“To every one that hath, &c. That is, who hath, so as to have made good use of, or to have improved, what was committed to his trust and management. See the notes Matthew xiii, ver. 12. (Witham) — When those who are gifted with the grace of understanding for the benefit of others, refuse to make a proper use of the gift, that grace is of consequence withdrawn; whereas had they employed it with zeal and diligence, they would have received additional graces. (St. Chrysostom, hom. lxxix.) — This, moreover, shews that God never requires of men more than he has enabled them to perform.”