ACC ~ Matthew 25 v28 - 29

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).

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