ACC ~ Matthew 25 v14 - 30

OVERVIEW:

Those who do not love lose the love they have (GREGORY THE GREAT). One who is given a gift of preaching or teaching is given it so others may profit from it. If people do not use this gift, they will lose it. But one who uses the gift diligently will gain even more of the gift in abundance, even as the inactive recipient will lose what he or she received (CHRYSOSTOM). The risen Christ, entrusting his gifts to his servants the church, returns to receive an account.

The five talents may be viewed as the gift of the five senses, that is, knowledge of externals by means of sight, hearing, taste, smell and touch. The two talents signify theory and practice; the one talent signifies theory alone. Many in the church resemble the man given one talent, who hides it in the earth, employing abilities in earthly affairs but failing to seek spiritual profit (GREGORY THE GREAT). One talent is by no means a paltry sum (ORIGEN). Note how sins of omission also are met with extreme rejection. Not only the active doer of evil things, the murderer and the adulterer, but also the one who fails to do good is culpable (CHRYSOSTOM).

Two seems to be an average or mundane number. The servant who received the two talents gained two talents more. This can be viewed either with respect to worldly knowledge or to a higher knowledge. Righteous persons belong to God, who reaps where not he but the righteous person has sown. So we may say that the righteous have scattered and given to the poor. The Lord, however, gathers to himself whatever the righteous person has given to the poor. Reaping what he has not sown and gathering where he has not winnowed, he counts as having been done to himself whatever the faithful have sown or winnowed for the poor (ORIGEN). Let us therefore contribute whatever we have—wealth, diligence, or care giving—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 whatever thing one has been given. Let no one say, “I have but one talent and can do nothing with it.” For this end God gave us speech, and hands, and feet, and strength of body and mind and understanding, that we might use all these things both for our own salvation and for our neighbor’s advantage (CHRYSOSTOM). Who is this man who sets out for foreign parts but our Redeemer, who departed to heaven in the body he had taken on (GREGORY THE GREAT)?

25:14-15 | Entrusted with Talents According to Ability

HE ENTRUSTED HIS PROPERTY

ORIGEN: This man, therefore, “like a man going abroad, called his servants and delivered to them” his money with pure words. Indeed, his “words” are “words that are pure, silver refined in a furnace on the ground, purified seven times.” [1] COMMENTARY ON MATTHEW 65. [2]

[1] Ps 12:6 (11:7 LXX).

[2] GCS 38.2:153.

A MAN GOING ON A JOURNEY

GREGORY THE GREAT: Who is the man who sets out for foreign parts but our Redeemer, who departed to heaven in the body he had taken on? Earth is the proper place for his body. It is transported to foreign parts, so to speak, when he establishes it in heaven. FORTY GOSPEL HOMILIES 9.1. [1]

[1] PL 76:1106; CS 123:127 (Homily 18).

MATTHEW’S NUMBERS DIFFER FROM LUKE’S

CHRYSOSTOM: In Luke [1] the parable of the talents is told differently, and it is indeed different. For there, from the one pound different degrees of increase were made. From one pound one brought five, another ten, one nothing more, and they received recompense accordingly. Here it is different: The one that received two gave two. The one who received five made five more. But in Luke’s version, from the same investment, one made the greater and one the less increase, with the reward dispensed accordingly. But in both cases he does not require his investment back immediately. THE GOSPEL OF MATTHEW, HOMILY 78.2. [2]

[1] Lk 19:11-28.

[2] PG 58:713; NPNF 1 10:471-72.

THE DISTRIBUTOR OF TALENTS

CYRIL OF ALEXANDRIA: The man who is the landowner is actually the Creator and Lord of all. The Word compares the time the landowner spends away from home in the parable to either the ascension of Christ into heaven or at any rate to the unseen and invisible character of the divine nature. Now one must conceive of the property of God as those in each country and city who believe in him. He calls his servants those who according to the times Christ crowns with the glory of the priesthood. For the holy Paul writes, “No one takes this honor upon himself; he must be called by God.” [1] He hands over [his property] to those who are under him, to each giving a spiritual gift so that he might have character and aptitude. We think that this distribution of the talents is not supplied to the household servants in equal measure because each is quite different from the other in their understanding. Immediately they head out for their labors, he says, directly indicating to us here that apart from the procrastination of one they are fit to carry out the work of God. Surely those who are bound by fear and laziness will end up in the worst evils. For he buried, Jesus says, the talent given to him in the earth. He kept the gift hidden, making it unprofitable for others and useless for himself. For that very reason the talent is taken away from him and will be given to the one who is already rich. The Spirit has departed from such as these and the gift of the divine gifts. But to those who are industrious an even more lavish gift will be presented. FRAGMENT 283. [2]

[1] Heb 5:4.

[2] MKGK 252-53.

THE FIVE BODILY SENSES

GREGORY THE GREAT: The man setting out for foreign parts entrusted his goods to his servants, for he granted his spiritual gifts to those who believed in him. To one he entrusted five talents, to another two, to another one. There are five bodily senses, sight, hearing, taste, smell and touch. The five talents represent the gift of the five senses, that is, knowledge of externals; the two talents signify theory and practice; the one talent signifies theory alone. FORTY GOSPEL HOMILIES 9.1. [1]

[1] PL 76:1106; CS 123:127 (Homily 18).

25:16-18 | Five Talents, Two Talents, One Talent

TO EACH ACCORDING TO ABILITY

ORIGEN: There is the ability of those to whom “five talents” were given, the ability of those to whom “two talents” were given and the ability of those to whom “one talent” was given. Also, one person did not receive the same amount as the other. And “he who had received the one talent” received by no means a paltry sum, for even one talent from this master is considerable. However, three in number are the servants of him who “set out like a man going abroad,” just as in another parable those who bear fruit are three in number: “some” of them. Again “one hundred, some sixty and some thirty.” [1] But he who gains thirty is saved. COMMENTARY ON MATTHEW 66. [2]

[1] Mt 13:23.

[2] GCS 38.2:154.

FIVE TALENTS MORE

GREGORY THE GREAT: The person who received five talents gained another five. There are some who, even without knowing how to probe into inward and mystical matters, use the natural gifts they have received to teach correctly those they can reach to strive for their heavenly home. While guarding themselves from physical wantonness, from striving after earthly things and from taking pleasure in things they can see, they restrain others too from these things by their counsel. FORTY GOSPEL HOMILIES 9.1. [1]

[1] PL 76:1106; CS 123:127-28 (Homily 18).

TWO TALENTS MORE

GREGORY THE GREAT

And there are some endowed with two talents, so to speak, who comprehend both theory and practice. They understand the fine points of interior matters and accomplish astonishing things outwardly. When they preach to others by both theory and practice, their business venture, so to call it, yields a twofold gain. It is good that another five and another two are said to have been gained, since when preaching is provided for both sexes the talents received are so to speak doubled. FORTY GOSPEL HOMILIES 9.1. [1]

[1] PL 76:1106; CS 123:128 (Homily 18).

HE DUG IN THE GROUND

ORIGEN: The master’s words scold him “who had received the one talent” and “hid it in the ground.” And I wonder whether those who received “five talents” can be deemed to be more mature than those who study and receive the more noble and sublime context of Scripture. Now those who received “two talents” improved somewhat on the original sum given but were unable to gain more. Those in the third group, however, were unable to capitalize on the amount they had first received. It is entirely a matter of numbers, therefore, in those words that form a fitting discourse of our Lord and Savior—namely, five and two and one. COMMENTARY ON MATTHEW 66. [1]

[1] GCS 38.2:154.

HE HID THE MONEY

GREGORY THE GREAT: But the person who received one talent went away, dug in the earth and hid his master’s money. Hiding a talent in the earth means employing one’s abilities in earthly affairs, failing to seek spiritual profit, never raising one’s heart from earthly thoughts. There are some who have received the gift of understanding but have a taste only for things that pertain to the body. The prophet says of them, “They are wise in doing evil, but they do not know how to do good.” [1] FORTY GOSPEL HOMILIES 9.1. [2]

[1] Jer 4:22.

[2] PL 76:1106-7; CS 123:128 (Homily 18).

25:19 | The Master Settled Accounts

THE MASTER CAME TO THEM

ORIGEN: Notice too that the servants did not go to the master so they might be judged and receive their just deserts. Rather, “the master came to them” in due course. “After a long time” he came and “settled accounts with them” on everything they had done, compensating them for the gains of their good works and the losses of their sins. Settling “accounts” and scrutinizing everything, he dealt with each one individually. It behooves us, then, as those who by sinning have done evil and by doing good reaped a profit, to keep a guard on our hearts. In this way, when our Master comes to settle accounts with us, we may not be found to have done evil, even through idle words. COMMENTARY ON MATTHEW 66. [1]

[1] GCS 38.2:157.

AFTER A LONG TIME

CHRYSOSTOM: In the case of the vineyard, he let it out to farmers and went into a far country. Here he committed to them the talents and took his journey that you might understand his patience and long-suffering. And to me he seems to say these things as an intimation of the resurrection. But here it is no more a vineyard and husbandmen but all farmers. For it is not to rulers only or to Jews but to all that he addresses this discourse. And those who bring a return to 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. [1] THE GOSPEL OF MATTHEW, HOMILY 78.2. [2]

[1] Mt 25:20.

[2] PG 58:713-14; NPNF 1 10:472.

WEIGHING THE GAIN

GREGORY THE GREAT: The Lord who dispensed the talents returns to demand an account, because he who now generously bestows spiritual gifts may at the judgment inquire searchingly into what was achieved; he may take into account what everyone has received and weigh up the gain we bring back from his gifts. FORTY GOSPEL HOMILIES 9.1. [1]

[1] PL 76:1107; CS 123:128 (Homily 18).

25:20-21 | Entering the Joy of the Master

BRINGING FIVE TALENTS MORE

ORIGEN: We earnestly believe that we are incapable of explaining such things, unlike those who infer from the perceptible events of the Scriptures more inspired meanings. These are spiritual meanings that Solomon calls “divine” and which Jeremiah calls “faculties of the heart” [1] and which Paul in his epistle to the Hebrews calls “faculties trained by practice to distinguish good from evil.” [2] The persons in the first group are those who in addition to the “five talents” gained five more, trading with them and capitalizing on their ability. Successfully negotiating and zealously teaching, they traded and acquired five more talents. Indeed, no one readily benefits from another’s ability unless he has that ability to begin with. A wise man grows in wisdom, a trustworthy man in trust.

“He brought five talents more.” Note this: What each man knows, he can teach to another, up to the level of as much as he knows. This he can teach to another and no more. Therefore whatever someone has in himself, by teaching this to another, he gains it in the other, making that person have what he too has. Consequently he who had received the “five talents” is said not to have gained more than the five which he had and “he who had received the two talents” not more than the two which he had. COMMENTARY ON MATTHEW 66. [3]

[1] Jer 4:19.

[2] Heb 5:14.

[3] GCS 38.2:154-55.

WELL DONE, GOOD AND FAITHFUL SERVANT

ORIGEN: The first servant stepped forward in confidence, because he had gone to work and made a profit. That confidence now made him bold, for he was the first one to approach the master and declare to him, “Master, you delivered to me five talents; here I have made five talents more.” The master replied in words favorable to us all, even as our master will reply when he settles with us: “Well done, good and faithful servant.” These words run counter to what he said to the third man: “You wicked and slothful servant.” COMMENTARY ON MATTHEW 67. [1]

[1] GCS 38.2:157-58.

SET OVER MUCH

CHRYSOSTOM: What then does the master say? “Well done, good and faithful servant.” For it is good to see the neighbor’s benefit. “You have been faithful over a little, I will set you over much; enter into the joy of your master.” He means by this expression, enter into the realm of all blessedness. THE GOSPEL OF MATTHEW, HOMILY 78.2. [1]

[1] PG 58:714; NPNF 1 10:472.

25:22-23 | Rewarding Faithfulness

YOU GAVE TWO TALENTS

ORIGEN: Concerning the two talents, those who did not stay with the original sum given but sought to excel—though unable to surpass the measure of two talents—are those who had imbibed worldly know-how. Two seems to be an average or mundane number. Having received the two talents from the one who knew their ability, he gained two talents more. This can be viewed either with respect to worldly knowledge or to a higher knowledge. COMMENTARY ON MATTHEW 66. [1]

[1] GCS 38.2:155.

TWO TALENTS

GREGORY THE GREAT: The servant who returned with two talents was praised by his master. He was led to his eternal reward when his master said to him, “Well done, good and faithful servant. Because you have been faithful about a few things, I shall put you in charge of many.” FORTY GOSPEL HOMILIES 9.2. [1]

[1] PL 76:1107; CS 123:128 (Homily 18).

ETERNAL JOYS

GREGORY THE GREAT: All the good deeds of our present life, however many they may appear to be, are few in comparison with our eternal recompense. The faithful servant is put in charge of many things after overcoming all the troubles brought him by perishable things. He glories in the eternal joys of his heavenly dwelling. He is brought completely into the joy of his master when he is taken into his eternal home and joined to the company of angels. His inner joy at his gift is such that there is no longer any external perishable thing that can cause him sorrow. FORTY GOSPEL HOMILIES 9.2. [1]

[1] PL 76:1107; CS 123:128-29 (Homily 18).

25:24-25 | Hiding the One Talent

YOU REAPED WHERE YOU DID NOT SOW

ORIGEN: They exemplify the very words of the servant who answers and says, “I knew you to be a hard man” and one who was able to reap “where you did not sow and gather where you did not winnow.”

The master answered him and reproached him as a wicked and lazy servant. Note that he did not call himself a hard man. But he agreed with the servant when he went on to say, “You knew that I reap where I did not sow and gather where I did not winnow.”

How are we to understand the phrase that our Lord truly reaps where he did not sow and gathers where he did not winnow? In this way, it seems to me: The righteous man “sows in the Spirit,” from which he will also “reap eternal life.” [1] Everything that is sown and reaped for eternal life by the righteous man, God reaps. The righteous man belongs to God, who reaps where not he but the righteous man has sown. So we may say that the righteous man has “scattered and given to the poor.” [2] The Lord, however, gathers to himself whatever the righteous man has “scattered and given to the poor.” Reaping what he has not sown and gathering where he has not winnowed, he counts as having been done to himself whatever the faithful have sown or winnowed for the poor. He says to those who have done good to their neighbors: “Come you, blessed of my Father, inherit the kingdom which was prepared for you. I was hungry and you gave me to eat …” [3]

And since he wishes to reap where he did not sow and to gather where he did not winnow, when he does not find anything, he says to those who failed to reap and gather: “Depart from me, you wicked, into everlasting fire, which my Father has prepared for the devil and his angels. For I was hungry and you did not give me to eat.” [4] COMMENTARY ON MATTHEW 68. [5]

[1] Gal 6:8.

[2] 2 Cor 9:9.

[3] Mt 25:34-35.

[4] Mt 25:41.

[5] GCS 38.2:159-60.

ONE TALENT

ORIGEN: Then there was another servant who showed less ability. Because of it, the master of the household gave him “one talent” as though to the servant less capable. “Receiving” it, the servant went away and “hid the talent in the earth.” Instead he should have entrusted the money to the bankers. COMMENTARY ON MATTHEW 66. [1]

[1] GCS 38.2:155.

I WAS AFRAID

CHRYSOSTOM: But not so that other one, but how? “Master, I knew you to be a hard man, reaping where you did not sow, and gathering where you did not winnow. I was afraid. I hid your talent. Here it is. It belongs to you.” THE GOSPEL OF MATTHEW, HOMILY 78.2. [1]

[1] PG 58:714; NPNF 1 10:472.

I HID YOUR TALENT

GREGORY THE GREAT: But the third servant was unwilling to work with his talent. He returned to his master with words of excuse: “Master, I knew that you are a hard man, reaping where you have not sown, gathering where you have not scattered; being afraid, I went away and hid your talent in the earth. Here it is; see, you have what is yours.” The useless servant called his master hard, and yet he neglected to serve him for profit. He said that he was afraid to invest the talent for interest, when he should have been afraid only of bringing it back to his master without interest. For many people in the church resemble that servant. They are afraid to attempt a better way of life but not of resting in idleness. When they advert to the fact that they are sinners, the prospect of grasping the ways of holiness alarms them, but they feel no fear at remaining in their wickedness.

Peter is a good example. When he was still weak, he saw the miracle of the fishes and said, “Depart from me, O Lord, because I am a sinful man.” [1] If you regard yourself as a sinner, it is only right that you not drive God away from you! But those who see that they are weak and are for this reason unwilling to improve their habits or way of life are like people admitting that they are sinners and at the same time banishing God. They flee him whom they ought to hallow in themselves; even in the agony of death they do not know where to turn and cling to life. FORTY GOSPEL HOMILIES 9.3. [2]

[1] Lk 5:8.

[2] PL 76:1107; CS 123:129* (Homily 18).

25:26-27 | A Wicked and Lazy Servant

SLOTHFUL SERVANT

GREGORY THE GREAT: The Lord answered, “You wicked and lazy servant! You knew that I reap where I have not sown and gather where I have not scattered. Therefore you ought to have given my money to the moneylenders. On my return I would at least have received what was mine with interest.” The servant was trapped by his own words when his master confirms, “Yes, I reap where I have not sown and gather where I have not scattered. I expect something of you that I have not given. I expect much more than merely what I gave you to trade with.” FORTY GOSPEL HOMILIES 9.3. [1]

[1] PL 76:1107-8; CS 123:129-30* (Homily 18).

YOU OUGHT TO HAVE INVESTED MY MONEY

CHRYSOSTOM: What then does the Master say? “You ought to have invested my money with the banker.” You ought to have spoken to someone and received his advice and been admonished. Are the bankers bad people? That is not for you to say.

What could be more gentle than this? Those who give money at interest keep close accounts on its repayment. But you have not done anything with it. You ought to have given it to someone else to work with and required them to report to you. I require it back with increase, that is, with some good works to boot. You ought to have done the easy part and left with someone else the part that is more difficult. THE GOSPEL OF MATTHEW, HOMILY 78.2-3. [1]

[1] PG 58:714; NPNF 1 10:472.

I SHOULD HAVE RECEIVED INTEREST. GREGORY THE GREAT: To give money to moneylenders means to lay out knowledge of preaching to those who can practice it. As you perceive my danger, if I hold the Lord’s money, so carefully consider your own, dearly beloved. What you have will be required of you with interest. The point about interest is that more comes back than was laid out. FORTY GOSPEL HOMILIES 9.3-4. [1]

[1] PL 76:1108; CS 123:130* (Homily 18).

25:28-29 | Giving and Taking Away

TO THE ONE WITH TEN TALENTS

ORIGEN: Note that the talent is taken away from the wicked and slothful servant and is given “to him who has ten talents.” It is not easy to explain how what has been given to a person can be taken away and given to another who does good, so he may have it in addition to what he gained. It is possible, however, since God, who invariably makes good sense in the teaching of truth, by his divinity can take away the corresponding amount from him who made poor use of it and give it to him who multiplied his own.

“For to everyone who has will more be given, and he will have abundance; but from him who has not, even what he has will be taken away.” Furthermore, whatever someone has from natural creation, when he has exercised it, he receives that very thing also from the grace of God. In this way he may have abundance and be stronger in what he has. Concerning not only wisdom but also every good quality, we should reflect on the words of Solomon: “And if there is anyone perfect among the children of men, if your wisdom is taken away from him, he will be counted as nothing.” [1] COMMENTARY ON MATTHEW 69. [2]

[1] Wis 9:6.

[2] GCS 38.2:162.

SO TAKE THE TALENT

CHRYSOSTOM: “Since he did nothing with his one talent, even that one is to be taken from him and given to the more productive partner. For to every one who has will more be given, and he will have abundance, but from him who has not, even what he has will be taken away.” What does this mean for us? One who is given a gift of preaching or teaching is given it so others may profit from it. If one does not use this gift, he will lose it. But one who uses the gift diligently will gain even more of the gift in abundance, even as the inactive recipient will lose what he received. The penalty is not, however, limited to this. The punishment in addition is intolerable, and the sentence is filled with heavy accusation. THE GOSPEL OF MATTHEW, HOMILY 78.3. [1]

[1] PG 58:714; NPNF 1 10:472.

SCRIPTURAL EXAMPLES OF THOSE TO WHOM MORE WAS GIVEN

ORIGEN: If someone should wish to peruse Scripture elsewhere to hear from his Master the word faithful, I believe Abraham is a good instance: “Abraham believed God; and he reckoned it to him as righteousness.” [1] Then there is the man who heard from his master the words “faithful servant.” Without doubt his faith was reckoned as righteousness to him, like the faith of him who was faithful in little things, so that every mystery of the resurrection and the administration of godly affairs may be entrusted to him. Everything in this life, by the way, consists of little things.

Let us note also where that good and faithful servant is going who was faithful in the little things of this life. “Enter into the joy of your master,” he is told. Every delight and every joy will be there when those who weep here below will be merry hereafter and those who righteously mourn will receive a worthy consolation. He says this in effect both to the one “who had received the five talents” and to the one “who had received the two.” He says, “Enter.” Know what it is to approach me and to pass from this world to the next. Notice also that the master said to the second servant what he said to the first: “Well done, good and faithful servant; you have been faithful over a little, I will set you over much.”

I wonder also, since the same words were said to both servants, whether by chance the one who had less ability and exercised it fully would be regarded less by God than the one who had more ability. I wonder if this is in fulfillment of what was said elsewhere: “He that gathered much had nothing over, and he that gathered little had no lack.” [2]

Such is indicated also concerning the commandment of love for God or for one’s neighbor, according to the words “You shall love the Lord your God with all your whole heart and with all your soul and with all your strength.” [3] Without doubt, when someone has loved God with all his heart and with all his soul and with all his strength, he has the same reward of love as the person with a bigger heart or with a more gifted soul or with greater ability. This alone is required: At whatever level one has received a gift from God, one should use it for God’s glory.

It seems to me that “he who had received the one talent” was indeed among the believers, even though he was not among those who acted boldly in faith. He is among those who scatter their energies in trying to do everything but have nothing to show for it. [4] Perhaps their behavior in other respects is not blameworthy. What they received they guard carefully, but they do not add to it, nor do they trade or faithfully transact with it. For that reason, the word does not bear any fruit in them, nor did anyone else gain from it. They even seem to be the type of people who fear God. They often see God as harsh and hard and implacable. COMMENTARY ON MATTHEW 67. [5]

[1] Gen 15:6.

[2] 2 Cor 8:15; Ex 16:18.

[3] Mt 22:37.

[4] To evaluate this judgment of Origen, keep in mind that in his time the Christian religion, though in fact widely tolerated, had not yet become legally accepted and thus remained the subject of pagan hostility. Origen himself was soon to suffer the rigors of the Decian persecution.

[5] GCS 38.2:158.

THE THREE SERVANTS DISTINGUISHED

ORIGEN: The master had three servants. After they believed and became his servants, they were given a task to do. They received money from their master. One of them “traded” with it and “gained.” The second one “gained,” but not as much. And the third, out of fear and being insufficiently faithful, “went away and hid” his master’s money. From his defensiveness it appears that he feared the master. He was in awe of the master even as the other had “zeal for God but not according to knowledge.” [1] Diffidently, he “hid” his talent in the ground. Such are those who neither exert themselves nor question what has been said nor extend themselves to benefit souls, but they scatter their energies on what they have received and have been entrusted with. COMMENTARY ON MATTHEW 66. [2]

[1] Rom 10:2.

[2] GCS 38.2:155.

FROM ONE WHO HAS NOT

CHRYSOSTOM: Let us therefore, knowing these things, contribute whatever we have—wealth, diligence or care giving—for our neighbor’s advantage. For the talents here are each person’s abilities, whether in the way of protection, or in money, or in teaching or in whatever thing you have been given. Let no one say, “I have but one talent and can do nothing with it.” You are not poorer than the widow. You are not more uninstructed than Peter and John, who were both “unlearned and ignorant men.” [1] Nevertheless, since they demonstrated zeal and did all things for the common good, they were received into heaven. For nothing is so pleasing to God as to live for the common advantage.

For this end God gave us speech, and hands, and feet, and strength of body and mind and understanding, that we might use all these things both for our own salvation and for our neighbor’s advantage. Our speech not only is useful for hymns and thanksgiving, but it is profitable also for instruction and admonition. And if indeed we used it to this end, we should be imitating our Master; but if for the opposite ends, the devil. THE GOSPEL OF MATTHEW, HOMILY 78.3. [2]

[1] Acts 4:13.

[2] PG 58:714-15; NPNF 1 10:472.

VIGILANCE IN GUARDING LOVE

GREGORY THE GREAT: And immediately a general thought is added: “For to everyone who has, more will be given, and he will have more than enough; but from everyone who has not, even what he seems to have will be taken away from him.” To the one who has, more will be given, and he will have more than enough. Whoever has love receives other gifts as well. Whoever does not have love loses even the gifts he appeared to have received. Hence it is necessary, my friends, that in everything you do, you be vigilant about guarding love. True love is to love your friend in God and your enemy for the sake of God. Whoever does not have this loses every good that he possesses; he is deprived of the talent he received, and according to the Lord’s sentence he is cast into external darkness. External darkness comes as a punishment to one who has fallen voluntarily into internal darkness through his own sin. The one who freely enjoyed pleasurable darkness in this world will be constrained to suffer punishing darkness in the next. FORTY GOSPEL HOMILIES 9.6. [1]

[1] PL 76:1108-9; CS 123:131 (Homily 18).

25:30 | Cast into Outer Darkness

THE WORTHLESS SERVANT CAST INTO DARKNESS

CHRYSOSTOM: “The unprofitable servant is to be cast into outer darkness, where there shall be weeping and gnashing of teeth.” Do you see how sins of omission also are met with extreme rejection? It is not only the covetous, the active doer of evil things and the adulterer, but also the one who fails to do good.

Let us listen carefully then to these words. As we have opportunity, let us work to cooperate with our salvation. Let us get oil for our lamps. Let us labor to add to our talent. For if we are backward and spend our time in sloth here, no one will pity us any more hereafter, though we should wail ten thousand times. … Remember the virgins who again entreated and came to him and knocked, all in vain and without effect. THE GOSPEL OF MATTHEW, HOMILY 78.3. [1]

[1] PG 58:714; NPNF 1 10:472.