Lecture 2 — Parable of the talents

^25:14^ For even as a man going into a far country, called his servants, and delivered to them his goods; [n. 2032]

^25:15^ and to one he gave five talents, and to another two, and to another one, to every one according to his proper ability, and immediately he took his journey. [n. 2036]

^25:16^ And he who had received the five talents, went his way, and worked with the same, and gained another five. [n. 2044]

^25:17^ And in like manner he who had received the two, gained another two. [n. 2046]

^25:18^ But he who had received the one, going his way, dug into the earth, and hid his lord’s money. [n. 2047]

^25:19^ But after a long time the lord of those servants came, and reckoned with them. [n. 2048]

^25:20^ And he who had received the five talents coming, brought another five talents, saying: lord, you did deliver to me five talents, behold I have gained another five over and above. [n. 2050]

^25:21^ His lord said to him: well done, good and faithful servant, because you have been faithful over a few things, I will place you over many things: enter into the joy of your lord. [n. 2052]

^25:22^ And he also who had received the two talents came and said: lord, you delivered two talents to me, behold I have gained another two. [n. 2055]

^25:23^ His lord said to him: well done, good and faithful servant, because you have been faithful over a few things, I will place you over many things: enter into the joy of your lord. [n. 2055]

^25:24^ But he who had received the one talent, came and said: lord, I know that you are a hard man; you reap where you have not sown, and gather where you have not scattered. [n. 2057]

^25:25^ And being afraid, I went and hid your talent in the earth. Behold here you have that which is yours. [n. 2064]

^25:26^ And his lord answering, said to him: wicked and slothful servant, you knew that I reap where I sow not, and gather where I have not scattered; [n. 2066]

^25:27^ therefore you should have committed my money to the bankers, and at my coming I would have received my own with usury. [n. 2070]

^25:28^ Take away therefore, the talent from him, and give it to him who has ten talents. [n. 2073]

^25:29^ For to every one who has will be given, and he will abound, but from him who has not, that also which he seemed to have will be taken away. [n. 2074]

^25:30^ And cast the unprofitable servant out into the exterior darkness; there will be weeping and gnashing of teeth. [n. 2075]

2031. Above, the Lord set out a parable about the judgment in which someone is rejected owing to the fact that he does not preserve a spiritual good interiorly received; but here he sets out a parable in which someone does not multiply the goods received, whence it is divided. For

first, he treats of the distribution of gifts;

second, of their use;

third, of the judgment of the users.

The second is at and he who had received the five talents, went his way; the third, at but after a long time, the lord of those servants came.

Concerning the first, he does three things:

first, he sets out the need for distributing the gifts;

second, the distribution;

third, the departure of the one distributing.

2032. He shows the need when he says: for even as a man going into a far country, called his servants, and delivered to them his goods. Here you should note that this man is Christ. And we can say that he went abroad in three ways: because he traveled in place, for although he is in the place proper to him through his divinity, namely in heaven, yet he is far off according to the flesh, because no flesh had ascended there. Hence, and no man has ascended into heaven, but he who descended from heaven, the Son of man who is in heaven (John 3:13).

Similarly, he departed into heaven because, being a foreigner in the world, he departed into heaven; why will you be a stranger in the land, and as a wayfaring man turning in to lodge? (Jer 14:8).

Likewise, it can be understood spiritually: for now he is absent from us, because we are absent from him; while we are in the body, we are absent from the Lord (2 Cor 5:6). But when we see him, then we will not be like foreigners, but like citizens and members of God’s household.

2033. And one should note that, as Origen says, where as is set down, something should be joined to it, unless it is set out in a likeness, as is had above, for as lightning comes out of the east, and appears even into the west: so will the coming of the Son of man be (Matt 24:27). But here it is not set down in a likeness, and nothing is set down afterward; because of this, it should be read in this way: someone going abroad as a man, for Christ is both God and man. Hence according as he is God, he does not set out abroad, because all things are naked and open to his eyes, (Heb 4:13). But he goes abroad as a man; and we saw his glory, the glory as it were of the only begotten of the Father (John 1:14), i.e., as the only begotten of the Father.

2034. And because he was setting out abroad, it was necessary that he entrust the care of his own things to someone; and he does this when he says he called his servants, and delivered to them his goods. And

first, the liberality of the one giving is touched upon;

second, the diversity of the gifts;

likewise, the discretion of the giving.

2035. The liberality of the one giving is touched upon in two ways: by the fact that he preceded those to whom he gave, and likewise by the fact that he gave abundantly.

By the fact that he preceded, because the one who expects to give diminishes his liberality, but not so the Lord; for you have prevented him with blessings of sweetness (Ps 20:4). Hence he called his servants, not they him; hence, you have not chosen me: but I have chosen you (John 15:16); for whom he foreknew, he also predestined (Rom 8:29).

Similarly, his liberality is touched upon because it was from his own things: he gave his own goods, not another’s. Some are quite liberal with another’s goods, but not with their own; but this man was liberal with his own. Hence what is said in the Psalm can be understood as about this man: you have ascended on high, you have led captivity captive; you have given gifts to men (Ps 67:19).

2036. Next, the diversity of the gifts is set out: and to one he gave five talents, and to another two, and to another one. He divided all these things by three, into the fruit thirty-fold, sixty-fold, and a hundred-fold; for every multitude is divided into the highest, the least, and the in-between.

These talents are the diverse gifts of grace: for as a talent is a weight of metal, so grace is a weight which inclines the soul itself; hence love is the weight of the soul. The Apostle: now there are diversities of graces (1 Cor 12:4); hence these gifts are divided such that they are not given equally to all. But to every one of us is given grace, according to the measure of the giving of Christ (Eph 4:7). And this is what he says: to one he gave five talents, and to another two, and to another one.

2037. And what is the reason for this number? We can say that someone superabounds such that he has a double measure, but someone else such that he has more than double. Hence the one who receives two stands to the one who receives one in a double proportion; but the one who receives five stands in a proportion of more than double. Hence he wishes to say that he receives five who receives according to an incomparable measure.

We can also say that these gifts are the utterances of God, words of wisdom: for wisdom is frequently compared to gifts; riches of salvation, wisdom and knowledge (Isa 33:6).

2038. Why does he say that to one he gave five talents, and to another two, and to another one? Origen says that he gave five talents to the one who refers everything said in Scripture to a spiritual understanding; hence it was said above that just as there five bodily senses, so there are five spiritual senses. The Lord gave to the apostles in this way. Luke says that he opened their understanding, that they might understand the Scriptures (Luke 24:45). And it says that God gave the children the understanding of all Scripture (Dan 1:17).

But who are the ones who receive two? According to Origen, two is the number of matter, whence every number is made out of two and one. Hence to the two is attributed matter, to the one, form. So those are said to receive two who receive less, because they do not know how to rule themselves in all things; but they have something in which they know how, since they are good builders, or suchlike. Hence according to Origen, the one who receives one receives more than the one who receives two.

According to Gregory and Jerome it is the other way around, for by the five talents are understood the five senses: hence he receives five talents who receives grace from God concerning temporal things, with which the operation of the senses is concerned. But by the two talents are understood the senses and the understanding, while one talent indicates the understanding alone. Hence he receives one, who receives the grace of understanding, but not the grace of working.

According to Hilary, that man receives five who finds Christ in the five books of Moses, and that man receives two who venerates the grace of the New and the Old Testament, who venerates in Christ the divine and human natures; and the Jews receive the one, who glory only in what pertains to the law.

2039. Next there follows the reason: to every one according to his proper ability. If this is referred to the interpretation in which the talents are utterances, the explanation is clear, because they should be given according to the greater capacity; I have yet many things to say to you: but you cannot bear them now (John 16:12). And the Apostle, I gave you milk to drink, not meat; for you were not able as yet (1 Cor 3:2). So to the more subtle he gave more subtle teachings.

2040. But if we refer it to the goods of graces, one should know that some have said that he gave the 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 among the angels, but not among men. And what is the reason? Because there is one spiritual nature in the angels, so toward whatever they are moved, they are moved entirely, according to the totality of their power. So they obtain as much as their effort avails. But a man is composed of two contrary natures, of which one is drawn back by the other, his own body: hence so much is given to a man only insofar as he has zeal along with this natural good.

2041. Likewise there was another error, which said that the beginning of grace was from us.

And Augustine objected against this through the Apostle’s words, who says, not that we are sufficient to think any thing of ourselves, as of ourselves (2 Cor 3:5). But what principle is prior to thought? And if thought is not from ourselves, therefore neither is operation. Hence the one who tries more has more grace; but to try more requires a higher cause. Convert us, O Lord, to you, and we will be converted (Lam 5:21).

2042. But if you seek to know why one has more grace than another, I say that there is a proximate cause of this thing, and a first cause: the proximate cause is this man’s effort being greater than that man’s; the first cause is divine election. Why does one day excel another, and one light another, and one year another year, when all come of the sun? By the knowledge of the Lord they were distinguished (Sir 33:7). And what is the reason for this? Note that it is not the same with a universal agent as with a particular agent. A particular agent presupposes something, and in accordance with this presupposed thing he works in different ways, as an artisan gives one form to one matter, and another to another. But if he could make the matter, it would be said that such an agent made matter of this sort in order to impose a form according to his will. In this way the Lord, since he is the Creator of all things, created this man in order to make him be this way. Hence this is understood, so that the capacity of nature is understood along with effort.

2043. Then the departure of the one giving is set out, when he says, and immediately he took his journey. And it can be understood that this man went abroad, for when he had said to the apostles, receive the Holy Spirit (John 20:22), and had said to Peter, feed my sheep (John 21:17), he immediately left. Hence he said, little children, yet a little while I am with you (John 13:33), and immediately ascended.

Or it can be said that he set out not by departing, but because he left them under their own judgment, because he does not compel them to use the gifts given.

2044. And he who had received the five talents. Here the use of the gifts is set down, and this with regard to the three servants. And

first, with regard to the first;

second, as regards the second;

third, as regards the third.

2045. Hence he says, and he who had received the five talents. The progress of virtue is indicated here; they will go from virtue to virtue (Ps 83:8). And this is found in Genesis, he went on prospering and increasing (Gen 26:13). For virtue progresses through the exercise of work; for unless it works, it fades away. And for this reason he says he worked. Hence it says, the soul of those who work, will be made fat (Prov 13:4). And gained another five. And how? Someone can profit in two ways: in one way, in himself; in another way, in another. In himself, if he has the understanding of the Scriptures, such that he profits; if he has charity, such that he profits others. He has profited so that he might profit in others, so that what he receives, he might communicate; as every man has received grace, ministering the same one to another (1 Pet 4:10).

Hence if you communicate what you receive, you gain just as much again. Hence he says that he gained another five; for a man would scarcely bestow on another what he does not have. For I have received of the Lord that which also I delivered unto you (1 Cor 11:23). Moreover, he profits in that which he has. The Apostle: and his grace in me has not been void (1 Cor 15:10).

According to Hilary, that man gains five who makes profit in the five books of Moses, that he may gain Christ.

2046. And in like manner he who had received the two, namely the one who profits by understanding and by work, gained another two, i.e., a reward with regard to both. Or two, because he not only profits by preaching to men, but also to women, according to Gregory. According to Origen, because he refers to the understanding what he had received according to natural reason.

2047. But he who had received the one, going his way dug into the earth.

And what is it to dig into the earth? It is explained in three ways, according to Gregory. That man hides the treasure who hides a gift received in sins of the flesh, or in temporal things: hence he who is able to make profit in temporal things and turns himself toward earthly things, hides his lord’s money in the ground. Of such men it says, they have set their eyes bowing down to the earth (Ps 16:11).

According to Origen, someone has the gift of understanding, and yet wishes to live religiously and to live only for himself, when nevertheless he could profit many; this man hides the gift in the earth; it is . . . honorable to reveal and confess the works of God (Tob 12:7). For such money is for multiplying, not for hiding. Hilary: who is it who receives the one? The Jews, who receive only the letter. They hide the money in the ground, i.e., in the flesh of Christ, for on account of the flesh they could not believe that he was God. Hence the Apostle, but we preach Christ crucified, unto the Jews indeed a stumblingblock, and unto the gentiles foolishness (1 Cor 1:23).

2048. But after a long time the lord of those servants came. Here he treats of the judgment. And

first, the reason for the coming of the judge;

second, about the judgment, at and reckoned with them.

One should notice that we must render to God an account of the works and gifts; above, that every idle word that men shall speak, they shall render an account for it in the day of judgment (Matt 12:36). And above, **therefore is the kingdom of heaven likened to a king, who would take an account of his servants **(Matt 18:23).

And first, it is set out in particular: and reckoned with them, because everyone is bound to render an account first at his own death, second on the day of judgment, when we will have to stand before the tribunal of Christ.

2049. So when he says, but after a long time the lord of those servants came, it can be referred to either. For if it is referred to the day of judgment, one is given to understand that the delay between Christ’s coming and the day of judgment is great; contrary to what some thought in the time of the Apostle; hence, nor be terrified . . . as if the day of the Lord were at hand (2 Tim 2:2). But if it is referred to the day of death, Origen says: consider that he who has not lived very long will hardly have been useful in the Church. And what the Lord said to Peter proves this, but when you will be old, you will stretch forth your hands, and another will gird you (John 21:18). Likewise in the case of Paul, who was a young man at his conversion, and later grew old; hence, Paul an old man (Phlm 5:9). Hence when it says, but after a long time, one is given to understand that the Lord gives one a long space of time for the sake of doing well; and what is said is understood as about this: for they will add to you length of days, and years of life and peace (Prov 3:2).

2050. And he who had received the five talents coming, brought another five talents. Here the three servants are treated of. And

first, of the first;

second, of the second;

third, of the third.

In the first, he does two things:

first, the account rendered is set out;

second, the reward due, at his lord said to him: well done.

2051. On the part of this man, he sets out security, faithfulness, humility, and strenuous effort, or solicitude.

He touches upon security, because he did not expect that the Lord would call him, but brought himself in; hence he says, coming. Paul had this security through the blood of Christ; having therefore, brethren, a confidence in the entering into the holies by the blood of Christ (Heb 10:19); having therefore such hope, we use much confidence (2 Cor 3:12).

Likewise, fidelity is pointed out: brought another five. Indeed, the one who attributed something of his lord’s to himself would be unfaithful, hence this man brought the whole amount to the lord. Therefore, if you do something good, if you convert someone, and you attribute it to yourself, not to God, you are not faithful; all things are yours: and we have given you what we received of your hand (1 Chr 29:14).

Likewise, the humility of the confession of a gift is pointed out, because he knew that he had received from him; or what have you that you have not received? (1 Cor 4:7). Hence this man confesses the gift, saying, lord, you did deliver to me five talents.

Likewise, he touches upon strenuous effort or solicitude: behold I have gained another five over and above. Hence he said well with the Apostle, his grace in me has not been void (1 Cor 15:10).

2052. There follows the reward due: and in this part he does four things. For first, the congratulation is set out; second, the commendation of merits; third, the equality of 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. Hence it says, and the bridegroom will rejoice over the bride, and your God will rejoice over you (Isa 62:5). Hence he receives him with a joyful soul when he says: well done. Well done is a word of rejoicing.

There follows the commendation. And first, he commends him for humility, when he says, servant, for he recognized that he was his servant; when you will have done all these things that are commanded you, say: we are unprofitable servants (Luke 17:10). Similarly, he commends him for goodness when he says, good; for properly the good is diffusive of itself, so the good man multiplied goodness. Likewise for fidelity, because he did not keep anything back for himself, but brought it to the lord; hence it says, and faithful. Here now it is required among the dispensers, that a man be found faithful (1 Cor 4:2). And above, who, do you think, is a faithful and wise servant? (Matt 24:45). Hence he approved of him, saying, faithful. For not he who commends himself, is approved, but he, whom God commends (2 Cor 10:18).

Next he sets out the equality, to show the equity of the judgment, saying: because you have been faithful over a few things, I will place you over many things. Those few things are all the things which are in this life, because they are as nothing in comparison to heavenly things. Hence he wishes to say: because you have been faithful with regard to the good things which belong to the present life, I will place you over many things, i.e., I will give you spiritual things, which are above all these goods; he that is faithful in that which is least, is faithful also in that which is greater (Luke 16:10).

There follows the greatness of the reward: enter into the joy of your lord. For joy is the reward; I will see you again, and your heart will rejoice (John 16:22).

2053. And someone could say: is not vision the reward, or some other good? I say that if something is called a reward, nevertheless joy is the final reward. Just as I could say that the lower place is the end of weight; likewise to rest in that place is the end, and that is more principal. Thus joy is nothing other than the soul’s rest in the good obtained; hence by reason of the end, joy is called the reward.

2054. And why does he say, enter into the joy, not accept? One should say that there are two joys: joy over exterior goods and joy over interior goods. The one who rejoices over exterior goods does not enter into joy, but rather joy enters into him; but the one who rejoices over spiritual things enters into joy. The king has brought me into his storerooms (Song 1:3).

Or in another way: what is in something is contained by that thing, and the one containing is greater. When therefore the joy is over something which is less than your heart, then joy enters into your heart. But God is greater than the heart; therefore the one who rejoices over God enters into joy.

Likewise, he enters into the joy of your lord, i.e., over the Lord, because the Lord is truth. Hence beatitude is nothing other than the joy of truth. Or thus: enter into the joy of your lord, i.e., rejoice over that by which he rejoices, and over which your Lord rejoices, namely in the enjoyment of himself. So a man rejoices as the Lord does when he enjoys as the Lord does; hence the Lord says to the apostles, and I dispose to you, as my Father has disposed to me, a kingdom; that you may eat and drink at my table, in my kingdom (Luke 22:29–30), i.e., that you should be blessed in that by which I am blessed.

2055. And he also who had received the two talents came: above, the judgment was treated with regard to the first servant, who had received the five talents; here the judgment is treated with regard to the second servant, who had received the two talents.

With regard to the letter of the text, he does not differ at all from the first, nor is anything to be said except what was said about the first; and so it is unnecessary to repeat, because this one also receives the same commendation and the same reward as the one who had received the five talents. In which one is given to understand, according to Origen, that the one who receives a small gift from the Lord, and uses it well according to his ability, receives and merits as much as the one who receives a greater gift. For the Lord requires only this from any man, that he serve him with his whole heart (Deut 6:5).

2056. But there can be a doubt about this. Suppose that someone has a great measure of good things, and another a small measure; if this man works according to the little charity which he received, then he will merit as much as the one who received more. It seems that this is not possible, because he thus merits more who has less of charity than he who has more.

And for this reason one should make a distinction, for there are certain goods which perfect and draw forth and incline the act of the will; there are others which do not. The gift which inclines the will and draws forth its act is charity. Therefore it is impossible that someone have more charity and not make a greater effort, and a better one. But there are other goods which one can make use of according to greater and lesser charity, such as knowledge and suchlike: in such things, the one who exerts a greater effort merits more as regards the reward. Hence it says that the poor woman cast more into the treasury than those who placed more in, because she acted according to her whole ability (Luke 21:3).

2057. But he who had received the one talent, came and said. Here the judgment of the bad servant is settled. And

first, the account is set out;

second, the condemnation which he receives, at and his lord answering, said to him.

He set out an amazing account:

for first, he set out a blasphemy; from there, he added negligence;

third, he concluded to his own innocence. And thus the syllogism cannot work.

Blasphemy, when he says lord, I know that you are a hard man. Negligence, when he says I went and hid your talent. Innocence, when he says behold here you have that which is yours.

2058. And let us consider that he says that the servant came. It was said above about the one who had received the five talents that he came, i.e., he had confidence; but this man did not approach with confidence, but by violence.

Or in another way, because a man seems to himself to have done well in those things which he has done badly. The sluggard is wiser in his own conceit, than seven men who speak sentences (Prov 26:16). Hence it seemed to him that he had done well.

2059. According to Origen, God seems like a hard man to the one who withdraws himself because of hardness. Keep far from the man who has power to kill (Sir 9:18). And so just as the one who knows that a man is hard does not wish to serve him, so some think of God that he is a hard man.

And in accord with this, that servant had three evil opinions about God. First, that God would not be merciful; second, that something would be added to him by our goods; third, that not all things are from God; and all these opinions came from one evil root, for he thought that God was as if a mere man. And this is indicated when he says, I know that you are a hard man, i.e., I consider you to be a man; which is not true, as is had, God is not a man; (Num 23:19); for as the heavens are exalted above the earth, so are my ways exalted above your ways (Isa 55:9). And he says, hard, because a hard man is not persuaded. And Job says about such a man, his heart shall be as hard as a stone, and as firm as a smith’s anvil (Job 41:15). But the Lord is not this way, being a merciful and gracious Lord (Ps 110:4).

Hardness often arises from greed; a just king sets up the land: a covetous man will destroy (Prov 29:4). For this reason, he considers him to be hard in this way, and greedy in this way, and so he attributed to him the things which belong to a greedy man: you reap where you have not sown, and gather where you have not scattered, i.e., you are so hard that you do not refrain from taking another’s things; which yet is false: and if you do justly, what will you give him, or what will he receive of your hand? (Job 35:7). And, you have no need of my goods (Ps 15:2). Hence in this statement he imposed on him the idea that he needed our goods.

The third was that there was some good which was not from God, as there are some men who do not say that they have from God the things which they have by inheritance or by effort. And this is what he says: where you have not sown, contrary to: every best gift, and every perfect gift, is from above, coming down from the Father of lights (Jas 1:17).

2060. Likewise some, considering him to be hard, withdraw themselves from his service. Hence some, who are able to accomplish much, say: if I heard confessions, and preached, perhaps something bad would happen to me; such men consider God to be hard. Similarly, some say: if I were to enter religion, perhaps I would sin, and would be worse off; those men consider God to be hard, who think that if they clung to God that he would fail them. Such men are like those who despair of God’s mercy. This servant alleged these things.

2061. And yet these things are true, and have support from authority. For he is hard with sinners, and kind to those who run back to him; for you did admonish and try them as a father: but the others, as a severe king, you did examine and condemn (Wis 11:11); the Lord is good to those who hope in him, to the soul who seeks him (Lam 3:25); the Lord who is good will show mercy, to all them, who with their whole heart, seek the Lord the God of their fathers (2 Chr 30:18–19). Therefore he is hard with sinners, and merciful to the good. And there is no doubt that he should be feared, lest one be condemned; hence, it is a fearful thing to fall into the hands of the living God (Heb 10:31). But insofar as he is merciful, we should hope that if someone gives himself to his service, that he will not fall; and if he does fall, he will get up again.

2062. Likewise, what he says, you reap where you have not sown, although it is false, yet it can be true in some sense: for he does not make demands for his own sake, but for our gain; for he reaps his glory where he has not sown. Similarly, and gather where you have not strewed. For the one who reaps takes in a multitude, and the one who gathers receives from many; in this way the Lord wills that his glory arise from diverse men. Hence the Apostle: we are your glory, as you also are ours, in the day of our Lord Jesus Christ (2 Cor 1:14).

2063. Similarly, when he says, you reap where you have not sown, it has some truth in it, for man sows and God gathers; it is one man who sows, and it is another who reaps. I have sent you to reap that in which you did not labor (John 4:37). For a man sows his works, and God reaps to his own glory; for what things a man will sow, those also will he reap (Gal 6:8). And the Lord says, I will come again, and will take you to myself (John 14:3). For if you give alms, you sow, and the Lord reaps, for perhaps he imputes it to himself. Hence he himself says, below, as long as you did it to one of these my least brethren, you did it to me (Matt 25:40). Likewise, as was said above, the seed is the word of God (Luke 8:11), hence sometimes God collects the fruits of good works where preaching is not sown; these having not the law are a law to themselves (Rom 2:14). In a third way, because some evils are done by men, such as evils of the body, from which evil should be gathered. About which Galatians says, for he who sows in his flesh, of the flesh also will reap corruption (Gal 6:8). And yet God makes it come to something good, like the good of justice, humility, or some such. Hence this servant first blasphemed.

2064. Then his negligence is touched upon: and being afraid I went; there have they trembled for fear, where there was no fear (Ps 13:5). It is true that God should be feared, that sin may be avoided, in accordance with what is said, I have always feared God as waves swelling over me (Job 31:23). Hence that a man does not sin, he should do out of love, not fear. For this reason there follows: I went and hid your talent in the earth, because he acted out of fear, for servile fear works many evils.

2065. Then he concludes: behold here you have that which is yours. Hence he preserved knowledge, and did not multiply it. And this is not enough, because one must multiply it; *for if I preach the Gospel, it is no glory to me (*1 Cor 9:16).

2066. And his lord answering, said to him. Here the servant’s condemnation is set out. And just as with the other servants he first commended them, then set out the equity of the judgment, and afterwards the reward, so with this one:

first, he reproaches him;

second, he sets out the equity of the judgment;

third, the punishment.

The second is at you knew that I reap where I sow not; the third, at take away therefore the talent from him.

2067. He says therefore, wicked and slothful servant. He calls him a servant, because he gave up because of fear, and it belongs to servants to fear in a servile manner. And so, for you have not received the spirit of bondage again in fear (Rom 8:15). Likewise, he calls him wicked, because he had said a wicked thing about his lord; above, an evil man out of an evil treasure brings forth evil things (Matt 12:35). Likewise, he calls him slothful, because he did not want to work; because of the cold the sluggard would not plough (Prov 20:4), namely because of the cold of fear.

2068. You knew that I reap where I sow not. Now he convicts him of guilt. And

first, he sets out what he knew;

second, what he should have done;

third, what will follow from it.

2069. He says therefore, you knew that I reap where I sow not, and yet you did not work; while it says, and that servant who knew the will of his lord, and prepared not himself, and did not according to his will, will be beaten with many stripes (Luke 12:47). Similarly, he had said that he was hard, and that he collected where he did not sow. The lord indeed confesses that he reaps where he does not sow; but he does not confess that he is hard, because he does not demand what he demands from a man out of hardness, but out of mercy, that his good may be multiplied.

2070. You should have committed my money to the bankers. And it follows: just as you say, I reap where I have not sown, and gather where I have not scattered. But because I do these things, much more do I wish that my money be increased. And he speaks according to a likeness with those who trade money for increase. This money is the word of God: hence in Greek it has ‘argireon’, for the word of God is signified by silver, which is sonorous; the words of the Lord are pure words: as silver tried by the fire, purged from the earth, refined seven times (Ps 11:7).

Bankers can be said in two ways, owing to their two duties, for they have the duty of testing whether money is good, and of making a profit out of the money presented to them. In accordance with the first, the bankers are listeners, who should test what they hear; does not the ear discern words? (Job 12:11). Again, they are those who increase, like the apostles, who gave the gift of the Holy Spirit to others by establishing bishops. For this cause I left you in Crete, that you . . . should ordain priests in every city (Titus 1:5).

2071. And at my coming I should have received my own with usury. Hence this good would follow. And what is that good? Threefold. When the Lord gives you understanding, and you are zealous at working, you increase; but be doers of the word, and not hearers only (Jas 1:22). Likewise, when the Lord gives virtue, and you are zealous to use it well; as newborn babes, desire the rational milk without guile, that thereby you may grow unto salvation (1 Pet 2:2). Likewise, that you be zealous to impart to others what you have within yourself.

2072. Next he sets out the punishment, and concerning this he does two things:

first, he sets out the punishment of loss;

second, that of the senses;

Concerning the first,

first, he sets out the punishment of loss;

second, a general sentence, at for to every one who has will be given, and he will abound.

2073. He says therefore, take away therefore the talent from him, and give it to him who has ten talents. As Gregory says, the one who had received five talents is the one who has knowledge of earthly things, which lie under the five senses; and the one who had received one talent is the one who has understanding without work. So it happens that the one who has understanding exercises himself in it; by your commandments I have had understanding: therefore have I hated every way of iniquity (Ps 118:104). Sometimes it happens the other way around: someone has the gift of understanding, and occupies himself with earthly things, and loses the whole thing; hold fast that which you have, that no man take your crown (Rev 3:11). Or it can be said that the one who receives the five talents receives more: and according as he has labored more, he receives more. Hence one receives another’s talent, because a holy man will not only rejoice over his own goods, but over all those which are done by anyone, and thus he will receive that man’s crown, and thus his talent.

2074. Next the general sentence is set out: for to every one who has will be given, and he will abound.

This can be explained in four ways. First, this way, according to Gregory: nothing can be taken away from the one who has nothing; but it sometimes happens that someone has gratuitous gifts and does not have charity; hence everything will be taken away from him, because he does not have them unto his own gain. 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 (1 Cor 13:1). Hence if a man has charity, many good things will be given to him, because he will receive another’s good, since he will rejoice over another’s good as over his own.

Chrysostom explains it as about teaching: the one who has the grace of teaching and does not exercise himself, loses it. Another, who does not have this grace, and exercises himself, acquires it, such that he is a teacher.

Jerome explains it this way: someone has a natural disposition, and gives himself to leisure, and he is made coarse and blunt; but someone else does not have a natural disposition, and exercises himself, and acquires a disposition. And thus to the one who has zeal, knowledge is given, and the disposition; and from the one who does not have zeal, even what he has, namely the natural disposition, will be taken away from him. Likewise, according to Jerome, it is explained as about faith, for to the one who has faith, grace will be given; for by grace you are saved through faith (Eph 2:8). Hence the one who does not have faith, even if he were to have other things, without faith they would do no good.

And Hilary explains it as about the people of the Jews and of the gentiles, for the Jews seemed to have God’s law, and did not obey, on account of which they were made foreigners; but the people of the gentiles received what they did not have, and entered into the blessing of the olive tree.

2075. Next, he treats of the punishment of the senses. Now, there are two senses, namely vision and touch. For this reason, he sets out first the punishment of vision, second the punishment of touch.

He says, and the unprofitable servant cast out into the exterior darkness. And notice that he is not punished for the bad which he did, but for the good which he omitted; hence above, every tree that does not bring forth good fruit, will be cut down, and will be cast into the fire (Matt 7:19). And in another place, every branch in me, that bears not fruit, he will take away (John 15:2).

And he is called an unprofitable servant because he does not spend the good he has for others’ gain: as for example if he had understanding and did not spend it on a good use, by teaching others; or if he had money, and did not perform a work of mercy.

2076. Cast . . . into the exterior darkness. Origen says that some before him had said that the damned will be thrown entirely out of the world. Hence they say that hell is entirely outside the world. And they took support from what Job says, he will drive him out of light into darkness, and will remove him out of the world (Job 18:18). But he himself explained it this way: into the outer darkness, because they are ignorant; they have not known nor understood: they walk on in darkness (Ps 81:5).

2077. And there follows the punishment of touch: there will be weeping and gnashing of teeth. This was explained above, in chapter twenty-four.