Homilies on the Gospel of St. Matthew

³ In order therefore that they may strive, not at that hour only, therefore He tells them not either the common hour, or the hour of each, desiring them to be ever looking for this, that they may be always striving. Wherefore He made the end of each man's life also uncertain.

After this, He openly calls Himself Lord, having nowhere spoken so distinctly. But here He seems to me also to put to shame the careless, that not even as much care as they that expect a thief have taken for their money, not even this much do these take for their own soul. For they indeed, when they expect it, watch, and suffer none of the things in their house to be carried off; but you, although knowing that He will come, and come assuredly, continue not watching, says He, and ready so as not to be carried away hence unprepared. So that the day comes unto destruction for them that sleep. For as that man, if he had known, would have escaped, so also ye, if you be ready, escape free.

Then, as He had fallen upon the mention of the judgment, He directs His discourse to the teachers next, speaking of punishment and honors; and having put first them that do right, He ends with them that continue in sin, making His discourse to close with that which is alarming.

Wherefore He first says this, “Who then is the faithful and wise servant, whom his Lord shall set over His household to give them their meat in their due season? Blessed is that servant, whom his Lord when He comes shall find so doing. Verily I say unto you, that He shall make him ruler over all His goods.”

Tell me, is this too the language of one who is in ignorance? For if because He said, “neither does the Son know,” you say He is ignorant of it; as He says, “who then?” what will you say? Will you say He is ignorant of this too? Away with the thought. For not even one of them that are frantic would say this. And yet in the former case one might assign a cause; but here not even this. And what when He said, “Peter, do you love me?” asking it, knew He not so much as this? Nor when He said, “Where have ye laid him?”

And the Father too will be found to be saying such things. For He Himself likewise says, “Adam, where are you?” and, “The cry of Sodom and Gomorrha is waxed great before me. I will go down therefore, and see whether their doings be according to their cry which comes unto me, and if not, I will know.” And elsewhere He says, “Whether they will hear, whether they will understand.” And in the gospel too, “It may be they will reverence my Son:” all which are expressions of ignorance. But not in ignorance did He say these things, but as compassing objects such as became Him: in the case of Adam, that He might drive him to make an excuse for his sin: in that of the Sodomites, that He might teach us never to be positive, till we are present at the very deeds; in that of the prophet, that the prediction might not appear in the judgment of the foolish a kind of compulsion to disobedience; and in the parable in the gospel, that He might show that they ought to have done this, and to have reverenced the Son: but here, as well that they may not be curious, nor over busy again, as that He might indicate that this was a rare and precious thing. And see of what great ignorance this saying is indicative, if at least He know not even him that is set over. For He blesses him indeed, “For blessed,” says He, “is that servant;” but He says not who this is. “For who is he,” He says, “whom His Lord shall set over?” and, “Blessed is he whom He shall find so doing.”

But these things are spoken not of money only, but also of speech, and of power, and of gifts, and of every stewardship, wherewith each is entrusted. This parable would suit rulers in the state also, for every one is bound to make full use of what he has for the common advantage. If it be wisdom you have, if power, if wealth, if what it may, let it not be for the hurt of your fellow-servants, neither for your own ruin. For this cause, therefore, He requires both things of him, wisdom, and fidelity: for sin arises from folly also. He calls him faithful then, because he has purloined nothing, neither misspent his Lord's goods without aim or fruit; and wise, because he knew how to dispense the things given him, according as was fit. For indeed we have need of both things, as well not to purloin the goods of our Master, as also to dispense them as is fit. But if the one be wanting, the other halts. For if he be faithful and steal not, yet were to waste and to spend upon that which concerned him not, great were the blame; and if he should know how to dispense it well, yet were to purloin, again there is no common charge against him.

And let us also that have money listen to these things. For not unto teachers only does He discourse, but also unto the rich. For either sort were entrusted with riches; those that teach with the more necessary wealth, you with what is inferior. When then at the time that the teachers are scattering abroad the greater, you are not willing to show forth your liberality even in the less, or rather not liberality but honesty (for you give the things of another), what excuse will you have? But now, before the punishment of them that do the contrary things, let us hear the honor of him that approves himself. “For verily I say unto you, He will set him over all His goods.”

What can be equal to this honor? What manner of speech will be able to set forth the dignity, the blessedness, when the King of Heaven, He that possesses all things, is about to set a man over “all His goods?” Wherefore also He calls him wise, because he knew, not to give up great things for small, but having been temperate here, has attained to Heaven.