Homilies on the Gospel of St. Matthew

Having heard these things, those virgins went their way; but they profited nothing. And this He says, either pursuing the parable, and working it up; or also by these things showing, that though we should become humane after our departure, we shall gain nothing from thence towards our escape. Therefore neither did their forwardness avail these virgins, because they went to them that sell not here, but there; nor the rich man, when he became so charitable, as even to be anxious about his relations. For he that was passing by him that was laid at the gate, is eager to rescue from perils and from hell them whom he did not so much as see, and entreats that some be sent to tell them these things. But nevertheless, he derived no benefit from thence, as neither did these virgins. For when they having heard these things went their way, the bridegroom came, and they that were ready went in with Him, but the others were shut out. After their many labors, after their innumerable toils, and that intolerable fight, and those trophies which they had set up over the madness of natural appetite, disgraced, and with their lamps gone out, they withdrew, bending down their faces to the earth. For nothing is more sullied than virginity not having mercy; so that even the multitude are wont to call the unmerciful dark. Where then was the profit of virginity, when they saw not the bridegroom? And not even when they had knocked did they obtain, but they heard that fearful saying, “Depart, I know you not.” And when He has said this, nothing else but hell is left, and that intolerable punishment; or rather, this word is more grievous even than hell. This word He speaks to them also that work iniquity.

“Watch therefore, for you know not the day nor the hour.” Do you see how continually He adds this, showing how awful our ignorance concerning our departure hence? Where now are they, who throughout all their life are remiss, but when they are blamed by us, are saying, At the time of my death, I shall leave money to the poor. Let them listen to these words, and be amended. For indeed at that time many have failed of this, having been snatched away at once, and not permitted so much as to give charge to their relations touching what they wished to be done.

This parable was spoken with respect to mercy in alms; but the one that comes after this, to them that neither in money, nor in word, nor in protection, nor in any other things whatever, are willing to assist their neighbors, but withhold all.

And wherefore can it be that this parable brings forward a king, but that a bridegroom? That you might learn how close Christ is joined unto the virgins that strip themselves of their possessions; for this indeed is virginity. Wherefore Paul also makes this as a definition of the thing. “The unmarried woman cares for the things of the Lord;” such are his words: and, “For that which is comely, and that you may attend upon the Lord without distraction. These things we advise,” he says.

And if in Luke the parable of the talents is otherwise put, this is to be said, that the one is really different from the other. For in that, from the one capital different degrees of increase were made, for from one pound one brought five, another ten; wherefore neither did they obtain the same recompense; but here, it is the contrary, and the crown is accordingly equal. For he that received two gave two, and he that had received the five again in like manner; but there since from the same beginning one made the greater, one the less, increase; as might be expected, in the rewards also, they do not enjoy the same.

But see Him everywhere, not requiring it again immediately. For in the case of the vineyard, He let it out to husbandmen, and went into a far country; and here He committed to them the talents, and took His journey, that you might learn His long-suffering. And to me He seems to say these things, to intimate the resurrection. But here it is no more a vineyard and husbandmen, but all servants. For not to rulers only, nor to Jews, but to all, does He address His discourse. And they who bring a return unto Him confess frankly, both what is their own, and what their Master's. And the one says, Lord, “You gave me five talents;” and the other says, “two,” indicating that from Him they received the source of their gain, and they are very thankful, and reckon all to Him.

What then says the Master? “Well done, thou good” (for this is goodness to look to one's neighbor) “and faithful servant; you were faithful over few things, I will set you over many things: enter thou into the joy of your Lord,” meaning by this expression all blessedness.

But not so that other one, but how? “I knew that you are a hard man, reaping where you sowed not, and gathering where you did not scatter: and I was afraid, and hid your talent: lo, there you have that is yours.” What then the Master? “You ought to have put my money to the exchangers,” that is, “that ought to have spoken, to have admonished, to have advised.” But are they disobedient? Yet this is nought to you.

What could be more gentle than this? For men indeed do not so, but him that has put out the money at usury, even him do they make also responsible to require it again. But He not so; but, You ought, He says, to have put it out, and to have committed the requiring of it again to me. And I should have required it with increase; by increase upon the hearing, meaning the showing forth of the works. You ought to have done that which is easier, and to have left to me what is more difficult. Forasmuch then as he did not this, “Take,” says He, “the talent from him, and give it to him that has ten talents. For unto every one that has shall be given, and he shall have abundance; but from him that has not shall be taken away even that which he has.” What then is this? He that has a gift of word and teaching to profit thereby, and uses it not, will lose the gift also; but he that gives diligence, will gain to himself the gift in more abundance; even as the other loses what he had received. But not to this is the penalty limited for him that is slothful, but even intolerable is the punishment, and with the punishment the sentence, which is full of a heavy accusation. For “cast,” says He, “the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth.” Do you see how not only the spoiler, and the covetous, nor only the doer of evil things, but also he that does not good things, is punished with extreme punishment.

Let us hearken then to these words. As we have opportunity, let us help on our salvation, let us get oil for our lamps, let us labor to add to our talent. For if we be backward, and spend our time in sloth here, no one will pity us any more hereafter, though we should wail ten thousand times. He also that had on the filthy garments condemned himself, and profited nothing. He also that had the one talent restored that which was committed to his charge, and yet was condemned. The virgins again entreated, and came unto Him and knocked, and all in vain, and without effect.

Knowing then these things, let us contribute alike wealth, and diligence, and protection, and all things for our neighbor's advantage. For the talents here are each person's ability, whether in the way of protection, or in money, or in teaching, or in what thing soever of the kind. Let no man say, I have but one talent, and can do nothing; for you can even by one approve yourself. For you are not poorer than that widow; you are not more uninstructed than Peter and John, who were both “unlearned and ignorant men;” but nevertheless, since they showed forth a zeal, and did all things for the common good, they attained to Heaven. For nothing is so pleasing to God, as to live for the common advantage.