Bible Verses and Early Church Commentary | Historical Christian Faith

¹ Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. ² And five of them were wise, and five were foolish. ³ They that were foolish took their lamps, and took no oil with them: ⁴ But the wise took oil in their vessels with their lamps. ⁵ While the bridegroom tarried, they all slumbered and slept. ⁶ And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. ⁷ Then all those virgins arose, and trimmed their lamps. ⁸ And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. ⁹ But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves. ¹⁰ And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut. ¹¹ Afterward came also the other virgins, saying, Lord, Lord, open to us. ¹² But he answered and said, Verily I say unto you, I know you not. ¹³ Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh. ¹⁴ For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods. ¹⁵ And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey. ¹⁶ Then he that had received the five talents went and traded with the same, and made them other five talents. ¹⁷ And likewise he that had received two, he also gained other two. ¹⁸ But he that had received one went and digged in the earth, and hid his lord's money. ¹⁹ After a long time the lord of those servants cometh, and reckoneth with them. ²⁰ And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: behold, I have gained beside them five talents more. ²¹ His lord said unto him, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord. ²² He also that had received two talents came and said, Lord, thou deliveredst unto me two talents: behold, I have gained two other talents beside them. ²³ His lord said unto him, Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord. ²⁴ Then he which had received the one talent came and said, Lord, I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strawed: ²⁵ And I was afraid, and went and hid thy talent in the earth: lo, there thou hast that is thine. ²⁶ His lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed: ²⁷ Thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with usury. ²⁸ Take therefore the talent from him, and give it unto him which hath ten talents. ²⁹ For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath. ³⁰ And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth. ³¹ When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: ³² And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: ³³ And he shall set the sheep on his right hand, but the goats on the left. ³⁴ Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: ³⁵ For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: ³⁶ Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. ³⁷ Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink? ³⁸ When saw we thee a stranger, and took thee in? or naked, and clothed thee? ³⁹ Or when saw we thee sick, or in prison, and came unto thee? ⁴⁰ And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me. ⁴¹ Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels: ⁴² For I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink: ⁴³ I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not. ⁴⁴ Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? ⁴⁵ Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me. ⁴⁶ And these shall go away into everlasting punishment: but the righteous into life eternal.

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[AD 253] Origen of Alexandria on Matthew 25:1-13

Or, The understandings of all who have received the word of God are virgins. For such is the word of God, that of its purity it imparts to all, who by its teaching have departed from the worship of idols, and have through Christ drawn near to the worship of God; Which took their lamps, and went forth to meet the bridegroom and the bridea. They take their lamps, i. e. their natural faculties, and go forth out of the world and its errors, and go to meet the Saviour, who is ever ready to come to enter with them that are worthy to His blessed bride the Church.

They that believe rightly, and live righteously, are likened to the five wise; they that profess the faith of Jesus, but prepare themselves not by good works to salvation, are likened to the five foolish.

And because the virtues are so linked together, that he who has one has all, so all the senses so follow one another, that all must be wise, or all foolish.

Or, The oil is the word of teaching, with which the vessels of souls are filled; for what gives so great content as moral discourse, which is called the oil of light. The wise took with them of this oil, as much as would suffice, though the Word should tarry long, and be slack to come to their consummation. The foolish took lamps, alight indeed at the first, but not supplied with so much oil as should suffice even to the end, being careless respecting the provision of doctrine which comforts faith, and enlightens the lamp of good deeds.

Or, Whilst the bridegroom tarried, and the Word comes not speedily to the consummation of this life, the senses suffer, slumbering and moving in the night of the world; and sleep, as energizing feebly, and with no quick sense. Yet did those wise virgins not quit their lamps, nor despair of hoarding their oil.

Or, At midnight, that is, at the time of their most abandoned carelessness, there was a great cry, of the Angels, I suppose, desiring to arouse all men, those ministering spirits crying within in the senses of all that sleep, Behold, the bridegroom cometh, go ye out to meet him. All heard this summons, and arose, but all were not able to trim their lamps fitly. The lamps of the senses are trimmed by evangelical and right use of them; and they that use their senses amiss have their lamps untrimmed.

Otherwise; Notwithstanding they were foolish, they yet understood that they must have light to go and meet the bridegroom, that all the lights of their senses might be burning. This also they discerned, that because they had little of the spiritual oil, their lamps would burn dim as darkness drew on. But the wise send the foolish to those that sell, seeing that they had not stored up so much oil, that is, word of doctrine, as would suffice both for themselves to live by, and to teach others, Go ye rather to them that sell, i. e. to the doctors, and buy, i. e. take of them; the price is perseverance, the love of learning, industry, and toil of all who are willing to learn.

Or, He says, While they went to buy, because there are men to be found who have neglected to learn any thing useful, till when, in the very end of their life, when they set themselves to learn, they are overtaken by death.

Source: Catena Aurea by Aquinas

[AD 367] Hilary of Poitiers on Matthew 25:1

The whole story is about the great day of the Lord, when those things concealed from the human mind will be revealed through our understanding of divine judgment. Then the faith true to the Lord’s coming will win the just reward for unwavering hope. For in the five wise and five foolish virgins, a complete separation between the faithful and unfaithful is established. Similarly, Moses had received the Ten Commandments written on two tablets. For it was necessary that all these things be written on each. The double column represented, under a single testament, the division between the good and the bad, between the designation of right and left.

Source: Commentary on Matthew 27.3

[AD 367] Hilary of Poitiers on Matthew 25:1-13

Then, because all this discourse is concerning the great day of the Lord, concerning which He had been speaking before.

Or, The bridegroom and the bride represent our Lord God in the body, for the flesh is the bride of the spirit. The lamps are the light of bright souls which shine forth in the sacrament of baptismb.

Or, The five wise and five foolish are an absolute distinction between believers and unbelievers.

The oil is the fruit of good works, the vessels are the human bodies in whose inward parts the treasure of a good conscience is to be laid up.

At the trumpet signal they go forth to meet the bridegroom alone, for then shall the two be one, that is, the flesh and God, when the lowliness of the flesh shall be transformed into spiritual glory.

Or, the trimming their lamps is the return of their souls into their bodies, and their light is the consciousness of good works that shines forth, which is contained in the vessels of the body.

They that sell are the poor, who, needing the alms of the faithful, made them that recompense which they desire, selling in return for the relief afforded to their wants, a consciousness of good works. This is the abundant fuel of an undying light which may be bought and stored up for the fruits of mercy.

The marriage is the putting on of immortality, and the joining together corruption and incorruption in a new union,

Yet though the season of repentance is now past, the foolish virgins come and beg that entrance may be granted to them.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 25:1

These parables are like the former parable of the faithful servant, and of him that was ungrateful and devoured his Lord's goods. For there are four in all, in different ways admonishing us about the same things, I mean about diligence in almsgiving, and about helping our neighbor by all means which we are able to use, since it is not possible to be saved in another way. But there He speaks more generally of all assistance which should he rendered to one's neighbor; but as to the virgins, he speaks particularly of mercifulness in alms, and more strongly than in the former parable. For there He punishes him that beats, and is drunken, and scatters and wastes his lord's goods, but here even him that does not help, nor spends abundantly his goods upon the needy. For they had oil indeed, but not in abundance, wherefore also they are punished.

But wherefore does He set forth this parable in the person of the virgins, and does not merely suppose any person whatever? Great things had He spoken of virginity, saying, There are eunuchs, who have made themselves eunuchs for the kingdom of Heaven's sake; and, He that is able to receive, let him receive it. Matthew 19:12 He knew also that the generality of men would have a great opinion of it. For indeed the work is by nature great, and is shown so by this, that neither under the old dispensation was it fulfilled by these ancient and holy men, nor under the new was it brought under the compulsion of the law. For He did not command this, but left it to the choice of his hearers. Wherefore Paul also said Now, concerning virgins I have no commandment of the Lord. 1 Corinthians 7:25 For though I praise him that attains thereto, yet I constrain not him that is not willing, neither do I make the thing an injunction. Since then the thing is both great in itself and has great honor with the multitude, lest any one attaining to this should feel as though he had attained to all, and should be careless about the rest, He puts forth this parable sufficient to persuade them, that virginity, though it should have everything else, if destitute of the good things arising out of almsgiving, is cast out with the harlots, and He sets the inhuman and merciless with them. And most reasonably, for the one was overcome by the love of carnal pleasure, but these of money. But the love of carnal pleasure and of money are not equal, but that of carnal pleasure is far keener and more tyrannical. And the weaker the antagonist, the less excusable are these that are overcome thereby. Therefore also He calls them foolish, for that having undergone the greater labor, they have betrayed all for want of the less. But by lamps here, He means the gift itself of virginity, the purity of holiness; and by oil, humanity, almsgiving, succor to them that are in need.

[AD 407] John Chrysostom on Matthew 25:1-13

(Hom. lxxviii.) In the foregoing parable the Lord set forth the punishment of the man who beat, and was drunk, and wasted his Lord's goods; in this He declares his punishment who profits not, and does not prepare for himself abundantly the things of which he has need; for the foolish virgins had oil, but not enough.

And He employs the character virgins in this parable to show, that though virginity be a great thing, yet if it be not accompanied by works of mercy, it shall be cast out with the adulterers.

Or, The oil denotes charity, alms, and every aid rendered to the needy; the lamps denote the gifts of virginity; and He calls them foolish, because after having gone through the greater toil, they lost all for the sake of a less; for it is greater labour to overcome the desires of the flesh than of money.

Or otherwise; These virgins were foolish, not only because they departed hence, lacking store of mercy, but because they deemed to receive it from those of whom they importunately begged it. For though nothing could be more merciful than those wise virgins, who for this very mercifulness were approved, yet would they not grant the prayer of the foolish virgins. But the wise answered, saying, Not so, lest there be not enough for us and you; hence we lean that none of us shall be able in that day to stand forth as patron1 of those who are betrayed by their own works, not because he will not, but because he cannot.

You see then how great merchants the poor are to us; but the poor are not there, but here, and therefore we must store up oil here, that we may have it to use there when occasion shall require.

That, While they went to buy, shows that even, if we should become merciful after death, it will avail us nothing to escape punishment, as it was no profit to the rich man, that he became merciful and careful about those who belonged to him.

Source: Catena Aurea by Aquinas

[AD 420] Jerome on Matthew 25:1-4

(Chapter 25, verses 1 onwards) Then the kingdom of heaven shall be like ten virgins who, taking their lamps, went forth to meet the bridegroom and the bride. But five of them were foolish, and five were wise. The foolish ones, having taken their lamps, took no oil with them. But the wise ones took oil in their vessels with their lamps. This parable, that is, the similitude of the ten virgins, some interpret simply in the virgins: some of whom, according to the Apostle, are virgins in both body and mind, while others only preserve the virginity of their bodies, lacking similar works or being kept by their parents, nevertheless they have married in their minds (I Cor. VII). But it seems to me that there is another meaning from what is said before, and it pertains not to virgin bodies, but to the whole human race. For just as two in a field and two grinding at the mill signify two peoples, Christians and Jews, saints and sinners, who are in the Church, they indeed appear to plow and grind themselves; but they do everything in hypocrisy: so now all the ten virgins embrace all men, who seem to believe in God and applaud themselves in the holy Scriptures, both ecclesiastics and Jews, and heretics. Therefore, all women are called virgins because they boast in the knowledge of one God, and their minds are not defiled by a crowd of idolatry (or lust). Virgins have oil, who are adorned with faith and good works. Those who appear to confess the Lord with a similar faith do not have oil; but they neglect the works of virtue. We can interpret the five virgins, wise and foolish, as the five senses: some hasten to heavenly things and desire heavenly things; others, gaping at earthly dregs, do not have the ointments of truth with which to enlighten their hearts. It has been said spiritually by sight, hearing, and touch: What we have seen, what we have heard, what we have beheld with our own eyes, and what our hands have touched (1 John 1:1). As for taste: Taste and see that the Lord is sweet (Psalm 34:9). As for smell: We run after the fragrance of your ointments (Song of Solomon 1:3). And: We are the sweet fragrance of Christ (2 Corinthians 2:15).

Source: Commentary on Matthew

[AD 420] Jerome on Matthew 25:1-13

This parable of the ten foolish and the ten wise virgins, some interpret literally of virgins, of whom there are according to the Apostle some who are virgins both in body and in thought, (1 Cor. 7.) others who have preserved indeed their bodies virgin, but have not the other deeds of virgins, or have only been preserved by the guardianship of parents, but have wedded in their hearts. But from what has gone before, I think the meaning to be different, and that the parable has reference not to virgins only, but to the whole human race.

For there are five senses which hasten towards heavenly things, and seek after things above. Of sight, hearing, and touch, it is specially said, That which we have heard, which we have seen with our eyes, and our hands have handled. (1 John 1:1.) Of taste, Taste and see that the Lord is good. (Ps. 34:8.) Of smell, Because of the savour of thy good ointments. (Sol. Song, 1:3.) There are also other five senses which gape after earthly husks.

The virgins that have oil are they who, besides their faith, have the ornament of good works; they that have not oil, are they that seem to confess with like faith, but neglect the works of virtue.

Or, They slumbered, i. e. they were dead. And then follows, And slept, because they were to be afterwards wakened. While the bridegroom tarried, shows that no little time intervened between the Lord's first and second coming.

The Jews have a tradition that Christ will come at midnight, in like manner as in that visitation of Egypt, when the Paschal feast is celebrated, and the destroyer comes, and the Lord passes over our dwellings, and the door posts of each man's countenance are hallowed by the blood of the Lamb. Hence, I suppose, has continued among us that apostolic tradition, that on the vigil of Easterc the people should not be dismissed before midnight, in expectation of Christ's coming; but when that hour has past over, they may celebrate the feast in security; whence also the Psalmist says, At midnight did I rise to praise thee. (Ps. 119:62.)

Suddenly thus, as on a stormy night, and when all think themselves secure, at the hour when sleep is the deepest, the coming of Christ shall be proclaimed by the shout of Angels, and the trumpets of the Powers that go before Him. This is meant when it says, Lo, the bridegroom cometh, go ye out to meet him.

Or, These virgins who complain that their lamps are gone out, show that they are partially alight, yet have they not an unfailing light, nor enduring works. Whoso then has a virgin soul, and is a lover of chastity, ought not to rest content with such virtues as quickly fade, and are withered away when the heat comes upon them, but should follow after perfect virtues, that he may have an enduring light.

For these wise virgins do not answer thus out of covetousness, but out of fear. Wherefore, each man shall receive the recompense of his own works, and the virtues of one cannot atone for the vices of another in the day of judgment. The wise admonish them not to go to meet the bridegroom without oil, Go ye rather to them that sell, and buy for yourselves.

And this oil is sold, and at a high cost, nor is it to be got without much toil; so that we understand it not of alms only, but of all virtues and counsels of the teachers.

But because the season for buying was now past, and the day of judgment was coming on, so that there was no room for penitence, they must not now lay up new works, but give an account of the old.

After the day of judgment, there is no more opportunity for good works, or for righteousness, and therefore it follows, And the door was shut.

Their worthy confession calling Him, Lord, Lord, is a mark of faith. But what avails it to confess with the mouth Him whom you deny with your works?

For the Lord knoweth them that are his, (2 Tim. 2:19.) and he that knoweth not shall not be known, and though they be virgins in purity of body, or in confession of the true faith, yet forasmuch as they have no oil, they are unknown by the bridegroom. When He adds, Watch therefore, because ye know not the day nor the hour, He means that all that has been said points to this, namely, that seeing we know not the day of judgment, we should be careful in providing the light of good works.

Source: Catena Aurea by Aquinas

[AD 430] Augustine of Hippo on Matthew 25:1

Let us now, beloved, discuss the five wise and the five foolish virgins. They wished to go to meet the bridegroom. What is the meaning of “to go and meet the bridegroom”? To go with all the heart, to eagerly await his coming.

Source: SERMON 93.5

[AD 430] Augustine of Hippo on Matthew 25:1

So then let us understand, dearly beloved, that this parable relates to us all, that is, to the whole church together, not to the clergy only, of whom we spoke yesterday, nor to the laity only but generally to all. Why then are the virgins five and five? These five and five virgins are all Christian souls together. But that I may tell you what by the Lord’s inspiration I think, it is not souls of every sort but such souls as have the catholic faith and seem to have good works in the church of God. Yet even of them it is said, “Five are wise, and five are foolish.”

Source: SERMON 93.5

[AD 430] Augustine of Hippo on Matthew 25:1-13

(Lib. 83 Quæst. q. 59.) Or, The lamps which they carry in their hands are their works, of which it was said above, Let your works shine before men. (Mat. 5:16.)

(ubi sup.) Or, by the five virgins, is denoted a five-fold continence from the allurements of the flesh; for our appetite must be held from gratification of the eyes, ears, smell, taste, and touch. And as this continence may be done before God, to please Him in inward joy of the conscience, or before men only to gain applause of men, five are called wise, and five foolish. Both are virgins, because both these men exercise continence, though from different motives.

(ubi sup.) Or, The oil denotes joy, according to that, God hath anointed thee with the oil of gladness. (Ps. 45:7.) He then whose joy springs not from this that he is inwardly pleasing to God, has no oil with him; for they have no gladness in their continent lives, save in the praises of men. But the wise took oil with their lamps, that is, the gladness of good works, in their vessels, that is, they stored it in their heart and conscience, as the Apostle speaks, Let every man prove himself, and then shall he have rejoicing in himself, and not in another. (Gal. 6:4.)

(ubi sup.) For there die of both kinds of men in this interval of time before the resurrection of the dead, and the Lord's coming shall be.

(ubi sup.) Or, At midnight, that is, when none knew or looked for it.

(ubi sup.) Or, that the virgins go forth to meet the bridegroom alone, I think is to be understood that the virgins themselves constitute her who is called the bride; as we speak of the Christians flocking to the Church as children running to their mother, and yet this same mother consists only of the children who are gathered together. For now the Church is betrothed, and is to be led forth as a virgin to the marriage, which takes place then when all her mortal part having past away, she may be held in an eternal union.

(ubi sup.) They trimmed their lamps, that is, prepared to give an account of their deeds.

(ubi sup.) From habit, the mind seeks that which uses to give it pleasure. And these now seek from men, who see not the heart, witness to God, who sees the heart. But their lamps go out, because those, whose good works rest upon the testimony of others, when that is withdrawn, sink into nothing.

(ubi sup.) Or we may suppose it not meant as advice what they should do, but as an indirect allusion to their fault. For flatterers sell oil, who by praising things false, and things unknown, lead souls astray, recommending to them, as foolish, empty joys, and receiving in return some temporal benefit. Go ye rather to them that sell, and buy for yourselves, i. e. Let us now see what they can profit you who have used to sell you their praise. Lest there be not enough for us and you, because no man is profited in God's sight by the testimony of others, because God sees the heart, and each man is scarce able to give testimony concerning his own conscience.

(ubi sup.) Or otherwise; While they went to buy, that is, while they turned themselves to things without, and sought to find pleasure in things they had been accustomed to, because they knew not inward joys, came He that judges; and they that were ready, i. e. they whose conscience bore witness to them before God, went in with him to the wedding, i. e. to where the pure soul is united prolific to the pure and perfect word of God.

(ubi sup.) When they have been taken in who have been changed into angelic being (1 Cor. 15:51), all entrance into the kingdom of heaven is closed; after the judgment, there is no more place for prayers or merit.

(ubi sup.) It is not said that they bought any oil, and therefore we must suppose that all their delight in the praise of men being gone, they return in distress and affliction to implore God. But His severity, after judgment, is as great as His mercy was unspeakable before. But He answered and said, Verily I say unto you, I know you not; by that rule, namely, that the art of God, that is, His wisdom, does not admit that those should enter into His joy who have sought to do in any thing according to His commandments, not as before God, but that they may please men.

(ubi sup.) For indeed we know the day and the hour neither of that future time when the Bridegroom will come, nor of our own falling asleep each of us; if then we be prepared for this latter, we shall also be prepared when that voice shall sound, which shall arouse us all.

(Ep. 199. 45.) There have not been wanting those who would refer these ten virgins to that coming of Christ, which takes place now in the Church; but this is not to be hastily held out, lest any thing should occur contradictory of it.

Source: Catena Aurea by Aquinas

[AD 604] Gregory the Dialogist on Matthew 25:1-13

(Hom. in Ev. xii. 1.) By the kingdom of heaven is meant the present Church, as in that, The Son of Man shall send forth his angels, and they shall gather out of his kingdom all things that offend. (Matt. 13:41.)

(ubi sup.) For in each of the five senses of the body `there is a double instrument, and the number five doubled makes ten. And because the company of the faithful is gathered out of both sexes, the Holy Church is described as being like to ten virgins, where as bad are mixed with good, and reprobate with elect, it is like a mixture of wise and foolish virgins.

(ubi sup.) It is to be observed, that all have lamps, but all have not oil.

(ubi sup.) To sleep is to die, to slumber before sleep is to faint from salvation before death, because, by the burden of sickness we come to the sleep of death.

(ubi sup.) Or, All the virgins arose, that is, both elect and reprobate are roused from the sleep of death; they trimmed their lamps, that is, they reckon up to themselves their works for which they look to receive eternal blessedness.

(ubi sup.) The lamps of the foolish virgins go out, because the works which appeared outwardly to men to be bright, are dimmed within at the coming of the Judge. That they then beg oil of the wise virgins, what is it but that at the coming of the Judge, when they find themselves empty within, they seek for witness from without? As though deceived by their own self-confidence, they say to their neighbours, Whereas ye see us rejected as living without works, do ye witness to our works that ye have seen.

Source: Catena Aurea by Aquinas

[AD 1274] Glossa Ordinaria on Matthew 25:1-13

(ap. Anselm.) Grief at their exclusion extorts from them a repetition of this title of Lord; they call not Him Father, whose mercy they despised in their lifetime.

Source: Catena Aurea by Aquinas

[AD 367] Hilary of Poitiers on Matthew 25:2

: The wise virgins are those who, embracing the time available to them, were prepared at the first onset of the coming of the Lord. But the foolish were those who were lax and unmindful. They troubled themselves only over present matters and, forgetting what God said, did not direct their efforts toward hope for resurrection.

[AD 430] Augustine of Hippo on Matthew 25:2

Every soul that enlivens a body is denoted by the number five, because it makes use of five senses. For there is nothing of which we have perception by the body except through this fivefold gate, either by sight, or hearing, or smelling, or tasting or touching. Whoever abstains from unlawful seeing, unlawful hearing, unlawful smelling, unlawful tasting and unlawful touching, by reason of blamelessness, is here called by the name of virgin.

Source: SERMON 93.2

[AD 430] Augustine of Hippo on Matthew 25:2

It says that even of these, who were virgins and carrying lamps, some are wise and some foolish. How is this distinction made? By what clue do we tell the difference? Only by whether the oil is present or missing.

Source: SERMON 93.4

[AD 430] Augustine of Hippo on Matthew 25:3-4

It is some great thing, some exceedingly great thing, that this oil signifies. Do you think it might be charity? If we try out this hypothesis, we hazard no precipitate judgment. I will tell you why charity seems to be signified by the oil. The apostle says, “I will show you a still more excellent way.” “If I speak with the tongue of mortals and of angels but do not have love, I am a noisy gong or a clanging cymbal.” This is charity. It is “that way above the rest,” which is with good reason signified by the oil. For oil swims above all liquids. Pour in water, and pour in oil upon it; the oil will swim above. Pour in oil, pour in water upon it; the oil will swim above. If you keep the usual order, it will be uppermost; if you change the order, it will be uppermost. “Charity never fails.”

Source: SERMON 93.4

[AD 430] Augustine of Hippo on Matthew 25:3-4

What is the meaning of “took no oil with them”? What is “in their lamps”? In their hearts. For this reason the apostle wrote, “Indeed, this is our glory, the testimony of our conscience.” There is the oil, the precious oil. This oil is of the gift of God. We can put oil into our lamps, but we ourselves cannot create the olive. See, I have oil. But did I create the oil? It is of the gift of God. So you have oil. Carry it with you. What does it mean to “carry it with you”? To have it within, where it is pleasing to God. Note: those “foolish virgins, who brought no oil with them,” wish to please a human audience by that abstinence of theirs by which they are called virgins, and by their good works, when they seem to carry lamps. But wishing to please human spectators, doing praiseworthy works, they forgot to carry with them the necessary oil.

Source: SERMON 93.7-8

[AD 430] Augustine of Hippo on Matthew 25:3-4

But if it is good to abstain from the unlawful excitements of the senses, and on that account every Christian soul has received the name of virgin, why then are five admitted and five rejected? They are both virgins, and yet half are rejected. It is not enough that they are virgins but that they also have lamps. They are virgins by reason of abstinence from unlawful indulgence of the senses. But they have lamps by reason of good works. Of these good works the Lord says, “Let your works shine before men, that they may see your good works and glorify your Father who is in heaven.” Again he said to his disciples, “Let your loins be girded and your lamps burning.” In the “girded loins” is virginity. In the “burning lamps” is good works.

Source: SERMON 93.2

[AD 510] Epiphanius Scholasticus on Matthew 25:3-4

Those ten virgins, whom the Lord compared with the kingdom of heaven, were set up as an example for all virgins. They went out to meet the bridegroom and the bride. This means that they had received the grace of the Holy Spirit. They had come forth as virgins never stained by sin and had left behind earthly matters to meet Christ and the church. “But five were foolish and five wise. For the wise took oil with them along with their lamps. But the foolish did not take oil.” Thus they were foolish, because they were not prepared for the future but only for the present. Thus they were foolish, because they did not have works of compassion. For the oil is compassion. But the wise took oil with their lamps. Thus they were wise, because they took these things not on account of people but on account of God. Thus they were wise, because they were virgins not for the sake of the present but the future. Thus they were wise, because they had works of compassion. Thus they were wise, because they were virgins in spirit and body.

Source: INTERPRETATION OF THE GOSPELS 36

[AD 367] Hilary of Poitiers on Matthew 25:5

The bridegroom and bride represent our Lord, God in the flesh. For as the spirit is wedded to the flesh, so the flesh is wedded to the spirit. When the trumpet finally summons us and the bridegroom is at hand, all this will be revealed. Indeed, the two aspects are the corruptible body and the incorruptible soul.

Source: Commentary on Matthew 27.4

[AD 367] Hilary of Poitiers on Matthew 25:5

The delay of the bridegroom is the time for repentance. The sleep of those waiting is the peaceful rest of believers. The delay has given time for repentance. The cry comes at midnight, when no one yet knows what is happening. The sound of the trumpet of God heralds his coming, rousing all to go out and meet the bridegroom. The taking up of the lamps is the return of souls into their bodies. And the light shining from them is the consciousness of good work, which is contained in our bodies, which are like flasks.

Source: Commentary on Matthew 27.4

[AD 407] John Chrysostom on Matthew 25:5

He shows that the time intervening will not be short, leading His disciples away from the expectation that His kingdom was quite immediately to appear. For this indeed they hoped, therefore He is continually holding them back from this hope. And at the same time He intimates this too, that death is a sleep. For they slept, He says.

[AD 420] Jerome on Matthew 25:5

(Verse 5) And while the bridegroom delayed, they all slumbered and slept. For not a little time passes between the first and second coming of the Lord. They all slumbered, that is, they died, because the death of the saints is called sleep. Moreover, it is said that they slept, because they will be raised afterwards.

Source: Commentary on Matthew

[AD 430] Augustine of Hippo on Matthew 25:5

But he tarried. And “while he tarried, they all slept.” What is “all”? Both the foolish and the wise. “All slumbered and slept.” But is this sleeping good? What does this sleep mean at this time? Might it mean that during the delay of the bridegroom there is an inattentiveness, so that “because of the increase of lawlessness, the love of many will grow cold”? Are we to understand this sleep in this way? I don’t like that reading, and I will tell you why. Because among the ten are the five wise virgins. Certainly when the Lord said, “And because of the increase of lawlessness, the love of many will grow cold,” he then went on directly to say, “But the one who endures to the end will be saved.” So on this premise, where would you place the wise virgins? Are they not among those that will “endure to the end”? They would not be admitted within unless they had “endured to the end.” No coldness of love then crept over them. In them love did not grow cold. Love preserves its glow even to the very end. And because it glows even to the end, therefore are the gates of the bridegroom opened to them. So they are told to enter in, just as did that excellent servant to whom it was said, “Enter into the joy of thy Lord.”24What then is the meaning of “they all slept”? There is another sleep which no one escapes. Don’t you remember the apostle saying, “But I would not have you to be ignorant, brothers, concerning those who are asleep,” that is, concerning those who are dead? For why are they called “those who are asleep,” except that they all have died in their own time? Therefore it is said “they all slept.” Do you imagine that just because one is wise, she does not have to die? Whether the virgin is foolish or wise, all suffer equally the sleep of death.

Source: SERMON 93.5

[AD 430] Augustine of Hippo on Matthew 25:5

Why “at midnight”? That is the moment of least expectation. There is no thought of it. It is a moment of complete unawareness. It is as though one might calculate complacently, … “So many years have passed since Adam, and the six thousand years are being completed, and then immediately, according to the computation of certain expositors, the day of judgment will come.” Yet these calculations come and pass away, and still the coming of the bridegroom is delayed. So the virgins who had gone to meet him now are sleeping. But just when he is least looked for, when the best calculators are saying, “The six thousand years were waited for, and, look, they are already gone by. So how then shall we know when he will come?”—he comes at midnight. So what is “midnight”? It means when you are least aware.

Source: SERMON 93.7

[AD 1107] Theophylact of Ohrid on Matthew 25:5

This parable is on mercy and almsgiving. In telling the parable the Lord uses the person of virgins to teach those who understand the greatness of the virtue of virginity not to strive to accomplish this one virtue alone and neglect the others. But learn that if you do not give alms, though you may be a virgin, you will be cast out with the fornicators. It is only right that he who lacks compassion and mercy is cast out, even if he is a virgin. For a fornicator is overcome by a tyrannical and physical passion, but he who lacks mercy is overcome only by money. Of the two, the foe of the greedy one is the weaker, and therefore he who remains vanquished by the passion of greed does not find forgiveness. Such a man is foolish for the very reason that he has prevailed against a physical fire storm, but has been overcome by the trivial passion for money. "Slumber" here means death, and the tarrying of the bridegroom means that the second coming does not occur immediately.

[AD 407] John Chrysostom on Matthew 25:6

And about midnight there was a cry made. Either He was continuing the parable, or again He shows that the resurrection will be at night. But the cry Paul also indicates, saying, With a shout, with a voice of an archangel, with the last trump, He shall come down from Heaven. And what mean the trumpets, and what says the cry? The bridegroom comes.

[AD 420] Jerome on Matthew 25:6

(Verse 6.) But at midnight there was a cry, 'Look, the bridegroom is coming! Come out to meet him.' For suddenly, like in the darkest night and with calmness all around, when the heaviest sleep is upon everyone, the arrival of Christ will resound through the loud cry of angels and the trumpets of preceding powers. Let us say something that might be useful to the reader. It is the tradition of the Jews that Christ will come at midnight in a similar way to the time of the Egyptians, when the Passover was celebrated and the exterminator came, and the Lord passed over the tabernacles, and the blood of the lamb consecrated the doorposts of our foreheads (Exodus 12). Hence I think that the apostolic tradition has remained, that on the eve of Easter it is not allowed to dismiss half of the people, waiting for the coming of Christ. And after that time has passed, with assumed security, everyone celebrates the feast day. Hence the Psalmist said: At midnight I rise to give you thanks for your righteous rules (Psalm 119:62).

Source: Commentary on Matthew

[AD 420] Jerome on Matthew 25:7

(Verse 7) Then all those virgins arose, and adorned their lamps. All the virgins arose, and each adorned their lamps, that is, their senses, in which they received the oil of knowledge, so that they may have the works of virtue, which would shine before the true judge.

Source: Commentary on Matthew

[AD 430] Augustine of Hippo on Matthew 25:7-8

Of what cry are we speaking? That of which the apostle says, “In the twinkling of an eye, at the last trump? For the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed”? And so when the cry was made at midnight, “Behold, the bridegroom comes!” what follows? “Then all those maidens arose.” But who are “all those” who arose? “The hour will come,” said the Lord himself, “when all that are in the graves shall hear his voice and shall come forth.” Therefore at the last trumpet they all arose. “When the foolish took their lamps, they took no oil with them; but the wise took flasks of oil with their lamps.”

Source: SERMON 93.7

[AD 430] Augustine of Hippo on Matthew 25:7-8

Note then, beloved, that before those virgins slept, it is not said that their lamps were extinguished. The lamps of the wise virgins burned with an inward oil, with the assurance of a good conscience, with an inner glory, with an inmost charity. Yet the lamps of the foolish virgins were also still burning. In what way were they burning? They burned because there was no lack of praise among human onlookers. But after that they arose, that is, in the resurrection from the dead. They began to trim their lamps, that is, began to prepare to render to God an account of their works. And because there is then no human beholder to praise them, all persons are wholly employed in their own cause. There is no one then who is not thinking of self. Therefore there were none to sell them oil.

Source: SERMON 93.8

[AD 430] Augustine of Hippo on Matthew 25:7-8

So their lamps began to fail, and the foolish plead with the five wise, “Give us of your oil, for our lamps are going out.” They sought for what they had been most prone to seek for, to shine, that is, with others’ oil, to walk after others’ praises.

Source: SERMON 93.8

[AD 220] Tertullian on Matthew 25:8

If, however, you are a sinner, how will the oil of your puny torch be able to suffice for you and for me?

Source: On Modesty

[AD 407] John Chrysostom on Matthew 25:8

Again He calls them foolish, showing that nothing can be more foolish than they who are wealthy here, and depart naked there, where most of all we have need of humanity, where we want much oil. But not in this respect only were they foolish, but also because they looked to receive it there, and sought it out of season; and yet nothing could be more humane than those virgins, who for this especially were approved. Neither do they seek for it all, for, Give us, they say, of your oil; and the urgency of their need is indicated; for our lamps, they say, are going out. But even so they failed, and neither the humanity of those whom they asked, nor the easiness of their request, nor their necessity and want, made them obtain.

But what now do we learn from hence? That no man can protect us there, if we are betrayed by our works, not because he will not, but because he cannot. For these too take refuge in the impossibility. This the blessed Abraham also indicated, saying, Between us and you there is a great gulf, Luke 16:26 so that not even when willing is it permitted them to pass it.

[AD 420] Jerome on Matthew 25:8

(Verse 8) But foolish women say to the wise: Give us of your oil, for our lamps are going out. They show that their lamps shine in part, and yet they do not have an inexhaustible light, nor perpetual works. Therefore, if anyone has a virgin soul and is a lover of chastity, they should not be satisfied with mediocre things that quickly fade away and wither when the heat is turned on. Instead, they should pursue perfect virtues, so that they may have eternal light.

Source: Commentary on Matthew

[AD 407] John Chrysostom on Matthew 25:9

And who are they that sell? The poor. And where are these? Here, and then should they have sought them, not at that time.

Do you see what great profit arises to us from the poor? Should you take them away, you would take away the great hope of our salvation. Wherefore here must we get together the oil, that it may be useful to us there, when the time calls us. For that is not the time of collecting it, but this. Spend not then your goods for nought in luxury and vainglory. For you will have need of much oil there.

[AD 420] Jerome on Matthew 25:9

(Verse 9) The wise men answered, saying: Lest perhaps there may not be enough for us and for you. They respond, not out of greed, but out of fear. For each one will receive a reward according to his deeds, and on the day of judgment, the virtues of some cannot mitigate the vices of others. And just as during the Babylonian captivity, Jeremiah could not help the sinners, and it is said to him: Do not pray for this people (Jeremiah 7:16): so fearful will be that day, when each one will be concerned for himself.

Go instead to the sellers and buy for yourselves. This oil is sold and is bought at a high price, and it is acquired with difficult labor, which we understand in acts of charity and all virtues and counsels of the masters.

Source: Commentary on Matthew

[AD 430] Augustine of Hippo on Matthew 25:9

“But the wise replied, ‘Perhaps there will not be enough for us and for you; go rather to the dealers and buy for yourselves.’ ” This is hardly the voice of those who give counsel but rather those who rebuke. Why are they scornful? Because they were wise, because wisdom was in them. For they were not wise by anything that belonged to them. Rather that wisdom was in them of which it is written in a certain Scripture that wisdom shall say to those that despised her, when they have fallen upon the evils which she threatened them, “I will laugh over your destruction.” No wonder the wise mock the foolish virgins. And what is this mocking?“Go rather to the dealers and buy for yourselves,” you who never desired to live well but because people praised you, who sold you oil. Who are these who “sold you oil”? They are the ones who sell praises. Who sells praises, but flatterers? How much better would it have been for you not to have acquiesced to flatterers, and to have carried oil within, and for the sake of a good conscience to have done all good works.…
Go then to those who deal in human praise, as you have been accustomed to doing, but do not expect the wise to give you oil at this crucial moment. Why? “Lest there not be enough for us and you.” What is “lest there not be enough”? This was not spoken in any lack of hope but in a sober and godly humility. For though the good person have a good conscience, how does he know how the final judge, who is deceived by no one, will judge? He has a good conscience; no sins conceived in the heart argue with him. Yet, though his conscience is good, because of the daily sins of human life, he says to God daily, “Forgive us our debts,” on the assumption that he has already done what comes next, “as we also forgive our debtors.” He has broken his bread to the hungry from the heart; from the heart has he clothed the naked. Out of that inward oil he has done good works, and yet in that judgment even his good conscience trembles.

Source: SERMON 93.8-9

[AD 510] Epiphanius Scholasticus on Matthew 25:9

“As the bridegroom was delayed, they all slumbered and slept. But at midnight there was a cry, ‘Behold, the bridegroom! Come out to meet him.’ ” Likewise, the blessed apostle, Paul, declared, “For the Lord himself will descend from heaven with a cry of command, with the archangel’s call and with the sound of the trumpet of God. And the dead in Christ will rise first; then we who are alive, who are left, shall be caught up together with them in the clouds to meet the Lord in the air; and so we shall always be with the Lord.” So those virgins rose and trimmed their lamps. But the foolish said to the wise, “Give us some of your oil, for our lamps are going out.” Their spiritual virginity was running out and failing, because they did not have works of religious devotion and compassion. But the wise replied, “Perhaps there will not be enough for us and for you; go rather to the dealers and buy for yourselves.” For on the day of the resurrection and judgment, however much anyone might be rich in holy works, he will fear for himself, lest he not have enough.

Source: INTERPRETATION OF THE GOSPELS 36

[AD 367] Hilary of Poitiers on Matthew 25:10-11

Because the foolish were not able to go out and meet the bridegroom, since their lamps had gone out, they asked the wise to share their oil. They replied that they could not give them oil for there would perhaps not be enough. They told them to go to the dealers and buy for themselves. These foolish were not part of the group entering the wedding feast but late and unworthy of entering. They had lost their opportunity.

Source: Commentary on Matthew 27.5

[AD 407] John Chrysostom on Matthew 25:10

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.

[AD 420] Jerome on Matthew 25:10

(Verse 10.) But while they were going to buy, the bridegroom came. Indeed, they give a wise counsel, that they should not meet the bridegroom without oil for their lamps: but because the time for buying had already passed, and on the day of judgement- being imminent- there was no place for repentance, as the Psalmist says: In hell, who will confess to you? (Psalm 6:6). They are not compelled to perform new deeds, but rather to give an account of their past actions.

And those who were invited came in with him to the wedding feast, and the door was shut. After the day of judgment, the opportunity for good works and justice will not be left (or abandoned).

Source: Commentary on Matthew

[AD 430] Augustine of Hippo on Matthew 25:10-11

Now it is no wonder that precisely “while they were going out to buy,” while they were seeking for praise from others and found none, while they were seeking for persons by whom to be comforted and found none—just then the shut door opened. Just then “the bridegroom came,” and the bride, the church, was glorified then with Christ and all its members gathered together into one.

Source: SERMON 93.9

[AD 430] Augustine of Hippo on Matthew 25:10-11

“And those who were ready went in with him to the marriage feast; and the door was shut.” Then the foolish virgins came afterward. But had they bought any oil? Had they found any from whom they might buy it? No. Therefore they found the doors shut. They began to knock, but too late.

Source: SERMON 93.9

[AD 407] John Chrysostom on Matthew 25:11

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?

[AD 420] Jerome on Matthew 25:11

(Verse 11) And lastly come the remaining virgins, saying: Lord, Lord, open to us. Truly, an excellent confession in addressing the Lord, and the repetition of the same is an indication of faith. But what use is it to invoke with words, when you deny him with your actions?

Source: Commentary on Matthew

[AD 407] John Chrysostom on Matthew 25:12

And not even when they had knocked did they obtain, but they heard that fearful saying, Depart, I know you not. Matthew 25:12 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.

[AD 420] Jerome on Matthew 25:12

(Verse 12) But he answered and said, Amen I say to you, I do not know you. The Lord knows those who are His, and those who do not know, will not be known (2 Timothy 2:19). The Lord does not know the workers of iniquity: and although they may be virgins, and boast of their bodily purity and true confession of faith (1 Corinthians 14:38); yet because they do not have the oil of knowledge, it is enough for them as punishment that they are unknown by the Bridegroom.

Source: Commentary on Matthew

[AD 444] Cyril of Alexandria on Matthew 25:12-13

Jesus compares the rulers of the people with virgins. The person who discharges a sacred function must be undefiled in soul and body, just as Paul says, “that she might be devoted to the Lord in both body and spirit.” For it is customary for the Scripture to divide the present age into five seasons or times. It assigns to each time both God-fearing and foolish souls, just as each time has wise persons and simpletons, righteous persons and wicked ones. In the parable all the virgins go out with their lamps. Jesus indicates by this that all souls have been illuminated by God through innate and natural laws but also indeed by the laws written by Moses. Now all the virgins went out to meet the bridegroom. All were determined to seek favor with God and to join themselves spiritually to the bridegroom. He sows in the hearts of the faithful the seed of every kind of virtue. Indeed, this is why he is called a bridegroom! Nevertheless some prove to be undistinguished, though they possess an illumination from God.… He mockingly calls their drowsiness the death of the flesh, which by necessity will go before both wise and foolish, whom the trumpet of the angels awakes at the time of Christ’s second coming. For all who have been rendered powerless by death are awakened, the good and the bad, and all are made ready to present their defense before the judge. This is represented in the parable when each virgin trims her lamp, summing up all that has occurred in her life. The thoughtless virgins have brought no oil with them. Their soul begins to grow gloomy and as if snuffed out departs into a delirious state, so as to think they will be shown mercy through the virtue of the others. They are rejected as the other virgins say there is not enough for us and for you. The virtue of each scarcely suffices for the salvation of the soul, because even those who are very wise transgress in many ways.

Source: FRAGMENT 280.

[AD 367] Hilary of Poitiers on Matthew 25:13

“Then,” because all this discourse is concerning the great day of the Lord, concerning which He had been speaking before.
Or, The five wise and five foolish are an absolute distinction between believers and unbelievers.
The “oil” is the fruit of good works, the “vessels” are the human bodies in whose inward parts the treasure of a good conscience is to be laid up.
At the trumpet signal they go forth to meet the bridegroom alone, for then shall the two be one, that is, the flesh and God, when the lowliness of the flesh shall be transformed into spiritual glory.
Or, the trimming their lamps is the return of their souls into their bodies, and their light is the consciousness of good works that shines forth, which is contained in the vessels of the body.
They that sell are the poor, who, needing the alms of the faithful, made them that recompense which they desire, selling in return for the relief afforded to their wants, a consciousness of good works. This is the abundant fuel of an undying light which may be bought and stored up for the fruits of mercy.
“The marriage” is the putting on of immortality, and the joining together corruption and in corruption in a new union.
Yet though the season of repentance is now past, the foolish virgins come and beg that entrance may be granted to them.

[AD 407] John Chrysostom on Matthew 25:13

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; 1 Corinthians 7:34-35 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.

[AD 420] Jerome on Matthew 25:13

(Verse 13.) Therefore, watch, for you do not know the day or the hour. I always advise the prudent reader not to rely on superstitious interpretations, and not to consider what is said in a fictitious manner, but to consider the previous, middle, and subsequent parts, and to connect everything that is written. From this, therefore, he concludes: Watch, for you do not know the day or the hour. All that he said is understood, that is, about the two in the field, and about the two grinding at the mill, and about the master of the house who entrusts his possessions to his servant, and about the ten virgins. Therefore, these parables have been given, so that because we all do not know the day of judgment, we may diligently prepare the light of good works, lest, while we are unaware, the judge comes.

Source: Commentary on Matthew

[AD 1107] Theophylact of Ohrid on Matthew 25:13

. He says that a cry was made in the middle of the night to show that the Lord comes when least expected, as at midnight when we all have fallen into a deep sleep. He also comes with a cry, for a trumpet will sound at the second coming. The lamps are our souls, and each one’s mind is also a lamp; the lamp is lit when one has the oil of the virtues and of almsgiving. The virgins were truly foolish in this regard also, that they went to look for oil when it was not the time for work and business. The wise virgins say, "lest there be not enough for us and you." My neighbor’s virtue scarcely suffices for his own defense, and certainly not for me as well, for each one will be deemed righteous by his own deeds and not by those of his neighbor. But the foolish virgins went to "them that sell," that is, to the poor. What He is saying is this: the foolish virgins repent of not having given alms and now for the first time they understand that it was from the poor that we should have obtained oil. This is what He means when He says that they went to buy oil from those that sell, that is, their thoughts went to the poor and they pondered how good a thing is almsgiving, but now the door was shut for them. For there is no time for repentance and deeds after our departure from this life. The Lord therefore says to them, "I know you not." For the merciful God Who loves mankind does not know those who lack mercy, for how could He know those who are alien and dissimilar to Him? Understand this, that every soul possesses a lamp and a light from God, and that all arise to meet the Lord, for all desire to meet and have communion with God. But after God has given light and a lamp, the wise, with their good deeds, add the oil. But the foolish, having let their lamps run out of oil, are shut out, having no good deeds with which to fuel the light in their lamps. For if we do not labor and trade with good deeds, we extinguish the light of God that is in us.

[AD 253] Origen of Alexandria on Matthew 25:14-30

He travels, not according to His divine nature, but according to the dispensation of the flesh which He took upon Him. For He who says to His disciples, Lo, I am with you always, even unto the end of the world, (Mat. 28:20.) is the Only-Begotten God, who is not circumscribed by bodily form. By saying this, we do not disunite Jesus, but attribute its proper qualities to each constituent substance. We may also explain thus, that the Lord travels in a far country with all those who walk by faith and not by sight. And when we are absent from the body with the Lord, then will He also be with us. Observe that the turn of expression is not thus, I am like, or The Son of Man is like, a man travelling into a far country, because He is represented in the parable as travelling, not as the Son of God, but as man.

Whenever you see of those who have received from Christ a dispensation of the oracles of God that some have more and some less; that some have not in comparison of the better sort half an understanding of things; that others have still less; you will perceive the difference of those who have all of them received from Christ oracles of God. They to whom five talents were given, and they to whom two, and they to whom one, have divers degrees of capacity, and one could not hold the measure of another; he who received but one having received no mean endowment, for one talent of such a master is a great thing. His proper servants are three, as there are three sorts of those that bear fruit. He that received five talents, is he that is able to raise all the meanings of the Scriptures to their more divine significations; he that has two is he that has been taught carnal doctrine, (for two seems to be a carnal number,) and to the less strong the Master of the household has given one talent.

Or, They that have their senses exercised by healthy conversation, both raising themselves to higher knowledge and zealous in teaching others, these have gained other five; because no one can easily have increase of any virtues that are not his own, and without he teaches others what he himself knows, and no more.

Or, gained other two, that is, carnal instruction, and another yet a little higher.

Or otherwise; When you see one who has the power of teaching, and of benefitting souls, hiding this power, though he may have a certain religiousness of life, doubt not of such an one that he has received one talent and hides it in the earth.

And note here that the servants do not come to the Lord to be judged, but the Lord shall come to them when the time shall be accomplished. After a long time, that is, when He has sent forth such as are fitted to bring about the salvation of souls, and perhaps for this reason it is not easy to find one who is quite fit to pass forthwith out of this life, as is manifest from this, that even the Apostles lived to old age; for example, it was said to Peter, When thou shalt be old, thou shall stretch forth thy hand; (John 21:18.) and Paul says to Philemon, Now as Paul the aged.

He who had received five talents comes first with boldness before his Lord.

That He says of both these servants that they came, we must understand of their passing out of this world to Him. And observe that the same was said to them both; he that had less capacity, but that which he had, he exercised after such manner as he ought, shall have no whit less with God than he who has a greater capacity; for all that is required is that whatever a man has from God, he should use it all to the glory of God.

This servant seems to me to have been one of those who believe, but do not act honestly, concealing their faith, and doing every thing that they may not be known to be Christians. They who are such seem to me to have a fear of God, and to regard Him as austere and implacable. We indeed understand how the Lord reaps where He sowed not, because the righteous man sows in the Spirit, whereof he shall reap life eternal. Also He reaps where He sowed not, and gathers where he scattered not, because He counts as bestowed upon Himself all that is sown among the poor.

The Lord did not allow that He was a hard man as the servant supposed, but He assented to all his other words. But He is indeed hard to those who abuse the mercy of God to suffer themselves to become remiss, and use it not to be converted.

The Lord is able by the might of His divinity to take away his ability from the man who is slack to use it, and to give it to him who has improved his own.

Into outer darkness, where is no light, perhaps not even physical light; and where God is not seen, but those who are condemned thereto are condemned as unworthy the contemplation of God. We have also read some one before us expounding this of the darkness of that abyss which is outside the world, as though unworthy of the world, they were cast out into that abyss, where is darkness with none to lighten it.

If you are offended at this we have said, namely that a man shall be judged if he does not teach others, call to mind the Apostle's words, Woe is unto me if I preach not the Gospel. (1 Cor. 9:16.)

Source: Catena Aurea by Aquinas

[AD 253] Origen of Alexandria on Matthew 25:14-15

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.”

Source: COMMENTARY ON MATTHEW 65

[AD 367] Hilary of Poitiers on Matthew 25:14-30

Or, That servant who received five talents is the people of believers under the Law, who beginning with that, doubled their merit by the right obedience of an evangelic faith.

Or, the servant to whom two talents were committed is the people of the Gentiles justified by the faith and confession of the Son and of the Father, confessing our Lord Jesus Christ, to be both God and Man, both Spirit and Flesh. These are the two talents committed to this servant. But as the Jewish people doubled by its belief in the Gospel every Sacrament which it had learned in the Law, (i. e. its five talents,) so this people by its use of its two talents merited understanding and working.

Or, This servant who has received one talent and hid it in the earth is the people that continue in the Law, who through jealousy of the salvation of the Gentiles hide the talent they have received in the earth. For to hide a talent in the earth is to hide the glory of the new preaching through offence at the Passion of His Body. His coming to reckon with them is the assize of the day of judgment.

Or, By this servant is understood the Jewish people which continues in the Law, and says I was afraid of thee, as through fear of the old commandments abstaining from the exercise of evangelical liberty; and it says, Lo, there is that is thine, as though it had continued in those things which the Lord commanded, when yet it knew that the fruits of righteousness should be reaped there, where the Law had not been sown, and that there should be gathered from among the Gentiles some who were not scattered of the seed of Abraham.

And on those who have the privilege of the Gospels, the honour of the Law is also conferred, but from him who has not the faith of Christ is taken away even that honour which seemed to be his through the Law.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 25:14

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.

[AD 407] John Chrysostom on Matthew 25:14-30

This parable is delivered against those who will not assist their neighbours either with money, or words, or in any other way, but hide all that they have.

Observe also that the Lord does not require the reckoning immediately, that you may learn His long suffering. To me He seems to say this covertly, alluding to the resurrection.

Thou good servant, (Ps. 16:11.) this he means of that goodness which is shown towards our neighbour.

By this word joy He expresses complete blessedness.

Also he who has the graces of eloquence and of teaching to profit withal, and uses it not, loses that grace; but he who does his endeavour in putting it to use acquires a larger share.

The wicked servant is punished not only by loss of his talent, but by intolerable infliction, and a denunciation in accusation joined therewith.

Observe that not only he who robs others, or who works evil, is punished with extreme punishment, but he also who does not good works.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 25:14-15

In Luke 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.

Source: THE GOSPEL OF MATTHEW, HOMILY 78.2

[AD 420] Jerome on Matthew 25:14-30

Calling together the Apostles, He gave them the Gospel doctrine, to one more, to another less, not as of His own bounty or scanting, but as meeting the capacity of the receivers, as the Apostle says (1 Cor. 3:2.), that he fed with milk those that were unable to take solid food. In the five, two, and one talent, we recognise the diversity of gifts wherewith we have been entrusted.

He that had received five talents, that is, having received his bodily senses, he doubled his knowledge of heavenly things, from the creature understanding the Creator, from earthly unearthly, from temporal the eternal.

After a long time, because there is a long interval between the Saviour's ascension and His second coming.

He says, Thou wast faithful in a few things, because all that we have at present though they seem great and many, yet in comparison of the things to come are little and few.

What greater thing can be given to a faithful servant than to be with his Lord, and to see his Lord's joy?

The servant who of five talents had made ten, and he who of two had made four, are received with equal favour by the Master of the household, who looks not to the largeness of their profit, but to the disposition of their will.

For truly that which is written, To offer excuses excusing sins (Ps. 141:4.) happened to this servant, so that to slothfulness and idleness was added also the sin of pride. For he who ought to have honestly acknowledged his fault, and to have entreated the Master of the household, on the contrary cavils against him, and avers that he did it with provident design, lest while he sought to make profit he should hazard the capital.

Also, by this which this servant dared to say, Thou, reapest where thou sowedst not, we understand that the Lord accepts the good life of the Gentiles and of the Philosophers.

But what he thought would be his excuse is turned into his condemnation. He calls him wicked servant, because he cavilled against his Lord; and slothful, because he would not double his talent; condemning his pride in the one, and his idleness in the other. If you knew me to be hard and austere, and to seek after other men's goods, you should also have known that I exact with the more rigour that is mine own, and should have given my money to the bankers; for the Greek word here (ἀζγύριον) means money. The words of the Lord are pure words, silver tried in the fire. (Ps. 12:6.) The money, or silver, then are the preaching of the Gospel and the heavenly word; which ought to be given to the bankers, that is, either to the other doctors, which the Apostles did when they ordained Priests and Bishops throughout the cities; or to all the believers, who can double the sum and restore it with usury by fulfilling in act what they have learned in word.

Or, it is given to him who had gained five talents, that we may understand that though the Lord's joy over the labour of each be equal, of him who doubled the five as of him who doubled the two, yet is a greater reward due to him who laboured more in the Lord's money.

Many also who are naturally clever and have sharp wit, if they become neglectful, and by disuse spoil that good they have by nature, these do, in comparison of him who being somewhat dull by nature compensates by industry and painstaking his backwardness, lose their natural gift, and see the reward promised them pass away to others. But it may also be understood thus; To him who has faith, and a right will in the Lord, even if he come in aught short in deed as being man, shall be given by the merciful Judge; but he who has not faith, shall lose even the other virtues which he seems to have naturally. And He says carefully, From him that hath not, shall be taken away even that which he seemeth to have, for whatsoever is without faith in Christ ought not to be imputed to him who uses it amiss, but to Him who gives the goods of nature even to a wicked servant.

What is weeping and gnashing of teeth we have said above.

Source: Catena Aurea by Aquinas

[AD 420] Jerome on Matthew 25:14-15

(v. 14, 15) For just as a man going on a journey called his servants and entrusted to them his goods. And to one he gave five talents, to another two, and to another one, each according to his ability. Then he went away. This man, the head of the household, undoubtedly is Christ, who after his resurrection victoriously ascended to the Father and, calling the apostles, handed down the gospel teaching, not giving more to one and less to another based on generosity and stinginess, but according to the abilities of the recipients: just as the Apostle says that he fed those who could not receive solid food with milk (I Cor. IV). And finally, he who had made five talents also gained ten, and he who had made two gained four, receiving the same joyful reward; not considering the magnitude of the gain, but the willingness to strive. Let us understand the various gifts that have been given to each, whether it be five, two, or one talent. In the first, let us consider all the senses examined: In the second, understanding and actions: In the third, reason, which separates humans from animals.

Source: Commentary on Matthew

[AD 430] Augustine of Hippo on Matthew 25:14-30

(de Trin. i. 8.) This will be our perfect joy, than which is none greater, to have fruition of that Divine Trinity in whose image we were made.

Source: Catena Aurea by Aquinas

[AD 444] Cyril of Alexandria on Matthew 25:14-15

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.” 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.

Source: FRAGMENT 283

[AD 604] Gregory the Dialogist on Matthew 25:14-30

(Hom. in Ev. ix, l.) The man travelling into a far country is our Redeemer, who ascended into heaven in that flesh which He had taken upon Him. For the proper home of the flesh is the earth, and it, as it were, travels into a foreign country, when it is placed by the Redeemer in heaven.

(ubi sup.) Otherwise; The five talents denote the gift of the five senses, that is, the knowledge of things without; the two signify understanding and action, the one talent understanding only.

(ubi sup.) There are also some who though they cannot pierce to things inward and mystical, yet for their measure of view of their heavenly country they teach rightly such things as they can, what they have gathered from things without, and while they keep themselves from wantonness of the flesh, and from ambition of earthly things, and from the delights of the things that are seen, they restrain others also from the same by their admonitions.

(ubi sup.) Again, there are some who by their understanding and their actions preach to others, and thence gain as it were a twofold profit in such merchandize. This their preaching bestowed upon both sexes is thus a talent doubled.

(ubi sup.) To hide one's talent in the earth is to devote the ability we have received to worldly business.

(ubi sup.) This lesson from this Gospel warns us to consider whether those, who seem to have received more in this world than others, shall not be more severely judged by the Author of the world; the greater the gifts, the greater the reckoning for them. Therefore should every one be humble concerning his talents in proportion as he sees himself tied up with a greater responsibility.

(Hom. in Ev. ix. 2.) And bringing his talents doubled, he is commended by his Lord, and is sent into eternal happiness.

(ubi sup.) The faithful servant is set over many things, when having overcome the afflictions of corruption, he joys with eternal joy in that heavenly seat. He is then fully admitted to the joy of his Lord, when taken in to that abiding country, and numbered among the companies of Angels, he has such inward joy for this gift, that there is no room for outward sorrow at his corruption.

(Hom. in Ev. ix. 3.) The servant who would not trade with his talent returns to his Lord with words of excuse.

(ubi sup.) But there are many within the Church of whom this servant is a type, who fear to set out on the path of a better life, and yet are not afraid to continue in carnal indolence; they esteem themselves sinners, and therefore tremble to take up the paths of holiness, but fearlessly remain in their own iniquities.

(Hom. in Ev. ix. 4.) So then we see as well the peril of the teachers if they withhold the Lord's money, as that of the hearers from whom is exacted with usury that they have heard, namely, that from what they have heard they should strive to understand that they have not heard.

(ubi sup.) Let us hear now the sentence by which the Lord condemns the slothful servant, Take away from him the talent, and give it to him that hath ten talents.

(Hom. in Ev. ix. 5.) It might seem more seasonable to have given it rather to him who had two, than to him who had five. But as the five talents denote the knowledge of things without, the two understanding and action, he who had the two had more than he who had the five talents; this man with his five talents merited the administration of things without, but was yet without any understanding of things eternal. The one talent therefore, which we say signifies the intellect, ought to be given to him who had administered well the things without which he had received; the same we see happen every day in the Holy Church, that they who administer faithfully things without, are also mighty in the in ward understanding.

(Hom. in Ev. ix. 6.) Then follows a general sentence, For to every one that hath shall be given, and he shall have abundance, but from him that hath not, even that which he seemeth to have shall be taken away. For whosoever has charity receives the other gifts also; but whosoever has not charity loses even the gifts which he seemed to have had.

(ubi sup.) Or, Whoso has not charity, loses even those things which he seems to have received.

(ubi sup.) And thus for punishment he shall be cast into outer darkness who has of his own free will fallen into inward darkness.

(Hom. in Ev. ix. 7.) Let him then who has understanding look that he hold not his peace; let him who has affluence not be dead to mercy; let him who has the art of guiding life communicate its use with his neighbour; and him who has the faculty of eloquence intercede with the rich for the poor. For the very least endowment will be reckoned as a talent entrusted for use.

Source: Catena Aurea by Aquinas

[AD 604] Gregory the Dialogist on Matthew 25:14-15

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.

Source: FORTY GOSPEL HOMILIES 9.1

[AD 604] Gregory the Dialogist on Matthew 25:14-15

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.

Source: FORTY GOSPEL HOMILIES 9.1

[AD 856] Rabanus Maurus on Matthew 25:14-30

Well done is an interjection of joy; the Lord showing us therein the joy with which He invites the servant who labours well to eternal bliss; of which the Prophet speaks, In thy presence is fulness of joy.

Source: Catena Aurea by Aquinas

[AD 1107] Theophylact of Ohrid on Matthew 25:14

Having said above, "You do not know the day when the Lord will come," He adds this parable as well, showing that He will come suddenly. For like a man about to travel into a far country, so too the Lord has called His own servants and distributed His property among them, some to one, some to another. Christ, Who became man for our sake, is the man travelling into a far country, in reference either to His ascent into the heavens or to the length of time that He is long-suffering and does not summarily demand works from us, but waits. His servants are those who have been entrusted with the ministry of the Word, such as bishops, priests, and deacons, and who have received spiritual gifts, some greater, some lesser, each one according to his own strength, that is, according to the measure of his faith and purity. For into the vessel which I will offer to God, He places His gift to me. If it is a small vessel, a small gift; if it is a large vessel, a large gift. Immediately he who had received the five talents went and traded with them. See the speed with which he acts, not in the least bit negligent, but immediately trading and doubling what he had received. Whether a man be gifted with speech, wealth, the authority of kingship, or any other power or skill, if he desires to benefit not only himself but others as well, he doubles what has been given to him. But he who buries the talent is he who cares only for his own benefit and not for that of others, and he is condemned. But if you should see an intelligent and skilled man misusing his intelligence in various pursuits, in deceitfulness, and in earthly affairs, you may say that such a man has buried his talent in the earth, that is, in earthly matters. But after a long time he who bestowed the silver talent returns. The silver talent may be in the form of a silver tongue, the gift of eloquence, for the eloquence of God is as silver that is tried by fire. Or, the silver talent may be any gift that makes one brilliant and glorious. He comes and demands a reckoning from those who received.

[AD 1274] Glossa Ordinaria on Matthew 25:14-30

(non occ.) In the foregoing parable is set forth the condemnation of such as have not prepared sufficient oil for themselves, whether by oil is meant the brightness of good works, or inward joy of conscience, or alms paid in money.

(ord.) And straightway took his journey, not changing his place, but leaving them to their own freewill and choice of action.

(non occ.) Faithful, because he appropriated to himself none of those things which were his lord's.

Source: Catena Aurea by Aquinas

[AD 253] Origen of Alexandria on Matthew 25:16-18

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.” But he who gains thirty is saved.

Source: COMMENTARY ON MATTHEW 66

[AD 253] Origen of Alexandria on Matthew 25:16-18

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.

Source: COMMENTARY ON MATTHEW 66

[AD 420] Jerome on Matthew 25:16

(Verse 16) And he who had received the five talents went and worked with them, and gained five more talents. With the earthly senses, he doubled his knowledge of heavenly things: understanding the Creator through His creation, the incorporeal through the corporeal, the invisible through the visible, the temporal through the eternal.

Source: Commentary on Matthew

[AD 604] Gregory the Dialogist on Matthew 25:16-18

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.

Source: FORTY GOSPEL HOMILIES 9.1

[AD 604] Gregory the Dialogist on Matthew 25:16-18

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.

Source: FORTY GOSPEL HOMILIES 9.1

[AD 604] Gregory the Dialogist on Matthew 25:16-18

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.”

Source: FORTY GOSPEL HOMILIES 9.1

[AD 420] Jerome on Matthew 25:17

(Verse 17) Likewise, the one who received two, gained two more. And this person, according to their abilities, doubled whatever they had learned in the Law in the Gospel: whether knowledge and works of the present life or understanding the types of future blessedness.

Source: Commentary on Matthew

[AD 420] Jerome on Matthew 25:18

(Verse 18.) But the one who had received one went away and dug in the ground and hid his master's money. The wicked servant, through earthly works and worldly pleasure, neglected and defiled God's commandments: although it is written by another evangelist that he bound it in a burial cloth (Luke 19), meaning that he weakened the teaching of the master of the house by living softly and delicately.

Source: Commentary on Matthew

[AD 253] Origen of Alexandria on Matthew 25:19

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.

Source: COMMENTARY ON MATTHEW 66

[AD 407] John Chrysostom on Matthew 25:19

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.

Source: THE GOSPEL OF MATTHEW, HOMILY 78.2

[AD 420] Jerome on Matthew 25:19-20

(Verse 19, 20.) After a long time, the master of those servants came and settled accounts with them. And he who had received the five talents came forward, bringing five more talents, saying, 'Master, you delivered to me five talents; here, I have made five talents more.' It is a great time between the ascension of the Savior and his second coming. But if the apostles are going to give an account and be judged with fear, what should we do?

Source: Commentary on Matthew

[AD 604] Gregory the Dialogist on Matthew 25:19

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.

Source: FORTY GOSPEL HOMILIES 9.1

[AD 1107] Theophylact of Ohrid on Matthew 25:19

Having said above, "You do not know the day when the Lord will come," He adds this parable as well, showing that He will come suddenly. For like a man about to travel into a far country, so too the Lord has called His own servants and distributed His property among them, some to one, some to another. Christ, Who became man for our sake, is the "man travelling into a far country," in reference either to His ascent into the heavens or to the length of time that He is long-suffering and does not summarily demand works from us, but waits. His servants are those who have been entrusted with the ministry of the Word, such as bishops, priests, and deacons, and who have received spiritual gifts, some greater, some lesser, each one according to his own strength, that is, according to the measure of his faith and purity. For into the vessel which I will offer to God, He places His gift to me. If it is a small vessel, a small gift; if it is a large vessel, a large gift. Immediately he who had received the five talents went and traded with them. See the speed with which he acts, not in the least bit negligent, but immediately trading and doubling what he had received. For whether a man be gifted with speech, wealth, the authority of kingship, or any other power or skill, if he desires to benefit not only himself but others as well, he doubles what has been given to him. But he who buries the talent is he who cares only for his own benefit and not for that of others, and he is condemned. But if you should see an intelligent and skilled man misusing his intelligence in various pursuits, in deceitfulness, and in earthly affairs, you may say that such a man has buried his talent in the earth, that is, in earthly matters. But after a long time he who bestowed the silver talent returns. The silver talent may be in the form of a silver tongue, the gift of eloquence, for the eloquence of God is as silver that is tried by fire. Or, the silver talent may be any gift that makes one brilliant and glorious. He comes and demands a reckoning from those who received.

[AD 253] Origen of Alexandria on Matthew 25:20-21

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” and which Paul in his epistle to the Hebrews calls “faculties trained by practice to distinguish good from evil.” 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.

Source: COMMENTARY ON MATTHEW 66

[AD 253] Origen of Alexandria on Matthew 25:20-21

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.”

Source: COMMENTARY ON MATTHEW 67

[AD 407] John Chrysostom on Matthew 25:20

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.

[AD 407] John Chrysostom on Matthew 25:20-21

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.

Source: THE GOSPEL OF MATTHEW, HOMILY 78.2

[AD 1107] Theophylact of Ohrid on Matthew 25:20

Both of those who had worked and traded with the talents given to them are praised equally by the master, each one hearing, Well done, thou good and faithful servant. Good we understand here to mean "loving all mankind" and "without spite," he who imparts his own goodness to his neighbors. Those who have shown themselves to be faithful over a few things are made rulers over many things. But even if we are deemed worthy of gifts in this life, that is nothing in comparison to the good things that are to come. The joy of the Lord is the unending gladness which God has, rejoicing in His works, as David says (Ps. 103:31). With such a joy do the saints also rejoice in their works, just as the sinners grieve over their own deeds and regret them. The saints have the Lord as their wealth and they rejoice in Him. See that he who received the five talents and he who received two were deemed worthy of the same good things. Though a man may have received but a few things, if he is a good steward even of his small gift, he will enjoy the same honor as he who was deemed worthy of, and accomplished, great things. For each one, according to what he has received, is seen to be perfect to the degree that he accomplishes what he has been given to do. Such are the good servants; but the wicked and slothful servant justifies himself differently, in a manner befitting to him. For he calls his master hard, as many today call their teachers "hard" or "exacting." It is indeed exacting to look for obedience from men, for God did not create obedience within man, nor did He sow in him an obedient disposition, [but instead God gave man free will]. This is what the unprofitable servant means when he says, "You reap where you have not sown," that is, You require an obedient disposition from all men, although You have implanted in no man an obedient disposition. When the servant says that the master is hard, he condemns himself. For the servant ought all the more to have been diligent knowing that his master was hard and severe. For if the master required this of others, so too would the master require this of him. And you, O unprofitable servant, ought also to have multiplied what you had received and made disciples from whom I, the Master, could demand what is due. Christ calls disciples bankers, for both exactly account for what has been delivered to them. What is the increase which He requires of the disciples? The showing of works transacted. For the disciple who receives the word from the teacher, must keep the word and give it back in its entirety; but the disciple also adds to it the interest, which is the doing of good. So God takes the gift away from that wicked and slothful servant. He who has received a gift by which to benefit others, and does not so use it, forfeits the gift itself. Do you see that he who applies the greater diligence draws to himself the greater gift? To him who has the greater diligence, more grace will be given and in abundance. But from him who is not diligent, even the gift which he thinks he has will be taken away. For he who is not diligent and does not work and trade with what he has received, does not have the gift, but only appears to have it. He has blotted it out by his neglect.

[AD 420] Jerome on Matthew 25:21-23

(Verse 21-23) His master said to him: Well done, good and faithful servant; you have been faithful over a little, I will set you over much; enter into the joy of your master. And he also who had the two talents came forward, saying, 'Master, you delivered to me two talents; here, I have made two talents more.' His master said to him, 'Well done, good and faithful servant; you have been faithful over a little, I will set you over much; enter into the joy of your master.' I keep reminding both those who had made five talents and those who had made ten, and likewise the same speech flatters the master of the household who had made four from two. And it should be noted that all the things we have at present, though they may seem great and numerous, are small and few in comparison to what is to come. 'Enter into the joy of your master,' he says, 'and receive what neither eye has seen nor ear heard nor has it entered the heart of man.' (I Cor. II) But what greater gift can be given to a faithful servant than to be with the Lord and see the joy of his Master?

Source: Commentary on Matthew

[AD 253] Origen of Alexandria on Matthew 25:22-23

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.

Source: COMMENTARY ON MATTHEW 66

[AD 604] Gregory the Dialogist on Matthew 25:22-23

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.”

Source: FORTY GOSPEL HOMILIES 9.2

[AD 604] Gregory the Dialogist on Matthew 25:22-23

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.

Source: FORTY GOSPEL HOMILIES 9.2

[AD 407] John Chrysostom on Matthew 25:23

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, Matthew 25:23 meaning by this expression all blessedness.

[AD 253] Origen of Alexandria on Matthew 25:24-25

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.” 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.” 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 …”30
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.”

Source: COMMENTARY ON MATTHEW 68

[AD 253] Origen of Alexandria on Matthew 25:24-25

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.

Source: COMMENTARY ON MATTHEW 66

[AD 407] John Chrysostom on Matthew 25:24-25

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.”

Source: THE GOSPEL OF MATTHEW, HOMILY 78.2

[AD 420] Jerome on Matthew 25:24-25

(Verse 24, 25.) But he who had received one talent came forward and said: Lord, I know that you are a hard man; you reap where you did not sow, and gather where you did not scatter seed. And I was afraid, and went and hid your talent in the ground. Here you have what is yours. Truly it is written: To make excuses for sins (Ps. 140:4), even to this servant, the crime of sloth and negligence was added, along with the sin of pride. For he who should simply confess his laziness and beg the head of the family, on the contrary, accuses and says that he acted wisely, so that while seeking monetary gains, he would not even endanger his own fate.

Source: Commentary on Matthew

[AD 604] Gregory the Dialogist on Matthew 25:24-25

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.” 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.

Source: FORTY GOSPEL HOMILIES 9.3

[AD 407] John Chrysostom on Matthew 25:26-27

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.

Source: THE GOSPEL OF MATTHEW, HOMILY 78.2-3

[AD 420] Jerome on Matthew 25:26-28

(Verse 26-28) But his master answered and said to him, 'You wicked and lazy servant, you knew that I reap where I have not sown, and gather where I have not scattered seed. So you ought to have deposited my money with the bankers, and at my coming I would have received back my own with interest. Therefore take the talent from him, and give it to him who has ten talents. For to everyone who has, more will be given, and he will have abundance; but from him who does not have, even what he has will be taken away. And cast the unprofitable servant into the outer darkness. There will be weeping and gnashing of teeth.' The lazy person, because he did not want to double the talent, was condemned in one part to pride, in the other part to negligence. 'If,' he said, 'you had known that I am harsh and cruel, and pursue what is not mine, and reap where I have not sown, why did not such a thought instill fear in you, so that you would know that I would diligently seek what is mine, and give my money, or rather silver, to the moneylenders? For both ἀργύριον, as the Greek word signifies. The words, he said, of the Lord are chaste words, silver tested in the fire, proven to the earth, purified sevenfold (Ps. 11:7).' Therefore, money and silver are the proclamation of the Gospel and a divine message, which should be given to money changers and bankers, that is, to other teachers (which the apostles did, appointing elders and bishops in each province), or to all believers who can double money and return it with interest, so that they may fulfill whatever they have learned in word with actions. However, the talent is taken away and given to the one who had made ten talents, so that we may understand that even though the Lord's joy is equal in both labors, that is, in the one who had doubled five to ten and the one who had doubled two to four, a greater reward is owed to the one who has worked more with the Lord's money. Where the Apostle says: Honor the elders who are truly elders, especially those who labor in the word of God (I Tim. V, 17). From the fact that the wicked servant dared to say: You reap where you did not sow, and gather where you did not scatter, we understand that even the good life of the Gentiles and philosophers receives the Lord, and that those who act justly are different from those who act unjustly, and that those who neglect the written law are condemned in comparison to those who serve the natural law.

Source: Commentary on Matthew

[AD 604] Gregory the Dialogist on Matthew 25:26-27

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.”

Source: FORTY GOSPEL HOMILIES 9.3

[AD 604] Gregory the Dialogist on Matthew 25:26-27

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.

Source: FORTY GOSPEL HOMILIES 9.3-4

[AD 253] Origen of Alexandria on Matthew 25:28-29

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.”

Source: COMMENTARY ON MATTHEW 69

[AD 253] Origen of Alexandria on Matthew 25:28-29

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.” 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.” 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.” 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. 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.

Source: COMMENTARY ON MATTHEW 67

[AD 253] Origen of Alexandria on Matthew 25:28-29

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.” 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.

Source: COMMENTARY ON MATTHEW 66

[AD 407] John Chrysostom on Matthew 25:28-29

“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.

Source: THE GOSPEL OF MATTHEW, HOMILY 78.3

[AD 407] John Chrysostom on Matthew 25:28-29

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.” 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.

Source: THE GOSPEL OF MATTHEW, HOMILY 78.3

[AD 407] John Chrysostom on Matthew 25:28

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.

[AD 604] Gregory the Dialogist on Matthew 25:28-29

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.

Source: FORTY GOSPEL HOMILIES 9.6

[AD 420] Jerome on Matthew 25:29

[Daniel 2:21] "And it is He who changes times and seasons, who transfers kingdoms and establishes kingdoms." Let us not marvel, therefore, whenever we see kings and empires succeed one another, for it is by the will of God that they are governed, altered, and terminated. And the cases of individuals are well known to Him who founded all things. He often permits wicked kings to arise in order that they may in their wickedness punish the wicked. At the same time by indirect suggestion and general discussion he prepares the reader for the fact that the dream Nebuchadnezzar saw was concerned with the change and succession of empires. "He gives wisdom to the wise and knowledge to those who acquire learning." This accords with the scripture: "The wise man will hear and increase his wisdom" (Proverbs 1:5). "For he who has, to him it shall be given" (Matthew 25:29). A soul which cherishes an ardent love of wisdom is freely infilled by the Spirit of God. But wisdom will never penetrate a perverse soul (Wisdom 3:1-13).

Source: St. Jerome, Commentary on Daniel, CHAPTER TWO

[AD 420] Jerome on Matthew 25:29

(Verse 29) For to everyone who has, more will be given, and he will have abundance; but from him who doesn't have, even that which he seems to have will be taken away. Many, though naturally wise and possessing sharp intellect, if they are negligent and laziness corrupts the good of their nature, in comparison to the one who is slightly slower but has compensated for what he lacked through effort and industry, they lose the good of their nature and the reward that had been promised to them, and see it pass to others. It can also be understood thus: to him who indeed has faith and a good will in the Lord, even if he may have something lacking in his works as a man, it will be given by the good judge. But to him who does not have faith, even the other virtues that he seemed to naturally possess, he will lose. And elegantly also, as it appears, he says, what he seems to have will be taken away from him. For whatever is without the faith of Christ, it should not be imputed to him who has wrongly abused it, but to him who even attributes good to the evil servant of nature.

Source: Commentary on Matthew

[AD 220] Tertullian on Matthew 25:30

He affirms, lastly, that "the very hairs of our head are all numbered," and in the affirmation He of course includes the promise of their safety; for if they were to be lost, where would be the use of having taken such a numerical care of them? Surely the only use lies (in this truth): "That of all which the Father hath given to me, I should lose none," -not even a hair, as also not an eye nor a tooth. And yet whence shall come that "weeping and gnashing of teeth," if not from eyes and teeth?-even at that time when the body shall be slain in hell, and thrust out into that outer darkness which shall be the suitable torment of the eyes.

Source: On the Resurrection of the Flesh

[AD 407] John Chrysostom on Matthew 25:30

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; Acts 4:13 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.

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. For not for hymns only and thanksgivings is our speech serviceable to us, 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. Since Peter also, when he confessed the Christ, was blessed, as having spoken the words of the Father; but when he refused the cross, and dissuaded it, he was severely reproved, as savoring the things of the devil. But if where the saying was of ignorance, so heavy is the blame, when we of our own will commit many sins, what favor shall we have?

Such things then let us speak, that of themselves they may be evidently the words of Christ. For not only if I should say, Arise, and walk; Matthew 9:5 neither if I should say, Tabitha, arise, Acts 9:40 then only do I speak Christ's words, but much more if being reviled I bless, if being despitefully used I pray for him that does despite to me. Lately indeed I said, that our tongue is a hand laying hold on the feet of God; but now much more do I say, that our tongue is a tongue imitating the tongue of Christ, if it show forth the strictness that becomes us, if we speak those things which He wills. But what are the things which He wills us to speak? Words full of gentleness and meekness, even as also He Himself used to speak, saying to them that were insulting Him, I have not a devil; and again, If I have spoken evil, bear witness of the evil. John 18:23 If you also speak in this way; if you speak for your neighbor's amendment, you will obtain a tongue like that tongue. And these things God Himself says; For he that brings out the precious from the vile, shall be as my mouth; Jeremiah 15:19 such are His words.

When therefore your tongue is as Christ's tongue, and your mouth has become the mouth of the Father, and you are a temple of the Holy Ghost, then what kind of honor could be equal to this? For not even if your mouth were made of gold, no nor even of precious stones, would it shine like as now, when lit up with the ornament of meekness. For what is more lovely than a mouth that knows not how to insult, but is used to bless and give good words? But if you can not bear to bless him that curses you, hold your peace, and accomplish but this for the time; and proceeding in order, and striving as you ought, you will attain to that other point also, and wilt acquire such a mouth, as we have spoken of.

And do not account the saying to be rash. For the Lord is loving to man, and the gift comes of His goodness. It is rash to have a mouth like the devil, to have a tongue resembling that of an evil demon, especially for him that partakes of such mysteries, and communicates of the very flesh of the Lord. Reflecting then on these things, become like Him, to the utmost of your power. No longer then will the devil be able so much as to look you in the face, when you have become such a one as this. For indeed he recognizes the image of the King, he knows the weapons of Christ, whereby he was worsted. And what are these? Gentleness and meekness. For when on the mountain Christ overthrew and laid low the devil who was assaulting him, it was not by making it known that He was Christ, but He entrapped him by these sayings, He took him by gentleness, he turned him to flight by meekness. Thou also must do this; should you see a man become a devil, and coming against you, even so do thou likewise overcome. Christ gave you also power to become like Him, so far as your ability extends. Be not afraid at hearing this. The fear is not to be like Him. Speak then after His manner, and you have become in this respect such as He, so far as it is possible for one who is a man to become so.

Wherefore greater is he that thus speaks, than he that prophecies. For this is entirely a gift, but in the other is also your labor and toil. Teach your soul to frame you a mouth like to Christ's mouth. For it can create such things, if it will; it knows the art, if it be not remiss. And how is such a mouth made? One may ask. By what kind of colorings? By what kind of material? By no colorings, indeed, or material; but by virtue only, and meekness, and humility.

Let us see also how a devil's mouth is made; that we may never frame that. How then is it made? By curses, by insults, by envy, by perjury. For when any one speaks his words, he takes his tongue. What kind of excuse then shall we have; or rather, what manner of punishment shall we not undergo; when this our tongue, wherewith we are allowed to taste of the Lord's flesh, when this, I say, we overlook, speaking the devil's words?

Let us not overlook it, but let us use all diligence, in order to train it to imitate its Lord. For if we train it to this, it will place us with great confidence at Christ's judgment seat. Unless any one know how to speak thus, the judge will not so much as hear him. For like as when the judge chances to be a Roman, he will not hear the defense of one who knows not how to speak thus; so likewise Christ, unless thou speak after His fashion, will not hear you, nor give heed.

Let us learn therefore to speak in such wise as our Judge is wont to hear; let it be our endeavor to imitate that tongue. And should you fall into grief, take heed lest the tyranny of despondency pervert your tongue, but that thou speak like Christ. For He too mourned for Lazarus and Judas. Should thou fall into fear, seek again to speak even as He. For He Himself fell into fear for your sake, with regard to His manhood. the other sheep, that He might indicate the unfruitfulness of the one, for no fruit will come from kids; and the great profit from the other, for indeed from sheep great is the profit, as well from the milk, as from the wool, and from the young, of all which things the kid is destitute.

[AD 407] John Chrysostom on Matthew 25:30

“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.

Source: THE GOSPEL OF MATTHEW, HOMILY 78.3

[AD 420] Jerome on Matthew 25:30

(Verse 30) And cast out the useless servant into outer darkness: there will be weeping and gnashing of teeth. The Lord is the light; whoever is sent out from Him is truly without light. But what we mean by weeping and gnashing of teeth, we have already explained above.

Source: Commentary on Matthew

[AD 604] Gregory the Dialogist on Matthew 25:30

Hom. in Ev., ix, i: The man in travelling into a far country is our Redeemer, who ascended into heaven in that flesh which He had taken upon Him. For the proper home of the flesh is the earth, and it, as it were, travels into aforeign country, when it is placed by the Redeemer in heaven.
Otherwise; The five talents denote the gift of the five senses, that is, the knowledge of things without; the two signify understanding and action, the one talent understanding only.
There are also some who though they cannot pierce to things inward and mystical, yet for their measure of view of their heavenly country they teach rightly such things as they can, what they have gathered from things without, and while they keep themselves from wantonness of the flesh, and from ambition of earthly things, and from the delights of the things that are seen, they restrain others also from the same by their admonitions.
Again, there are some who by their understanding and their actions preach toothers, and thence gain as it were a twofold profit in such merchandize. This their preaching bestowed upon both sexes is thus a talent doubled.
To hide one’s talent in the earth is to devote the ability we have received to worldly business.
This lesson from this Gospel warns us to consider whether those who seem to have received more in this world than others shall not be more severely judged by the Author of the world; the greater the gifts, the greater the reckoning for them. Therefore should every one be humble concerning his talents in proportion as he sees himself tied up with a greater responsibility.
Hom. in Ev., ix, 2: And bringing his talents doubled, he is commended by his Lord, and is sent into eternal happiness.
The faithful servant is set over many things, when having overcome the afflictions of corruption, he joys with eternal joy in that heavenly seat. Heis then fully admitted to the joy of his Lord, when taken in to that abiding country, and numbered among the companies of Angels, he has such inward joy for this gift, that there is no room for outward sorrow at his corruption.
Hom. in Ev., ix: The servant who would not trade with his talent returns to his Lord with words of excuse.
But there are many within the Church of whom this servant is a type, who fear to set out on the path of a better life, and yet are not afraid to continue in carnal indolence; they esteem themselves sinners, and therefore tremble to takeup the paths of holiness, but fearlessly remain in their own iniquities.
Hom. in Ev., ix, 4: So then we see as well the peril of the teachers if they withhold the Lord’s money, as that of the hearers from whom is exacted with usury that they have heard, namely, that from what they have heard they should strive to understand that they have not heard.
Let us hear now the sentence by which the Lord condemns the slothful servant, "Take away from him the talent, and give it to him that hath ten talents.”.
Hom. in Ev., ix, 5: It might seem more seasonable to have given it rather to him who had two, than to him who had five. But as the five talents denote the knowledge of things without, the two understanding and action, he who had the two had more than he who had the five talents; this man with his five talents merited the administration of things without, but was yet without any understanding of things eternal. The one talent therefore, which we say signifies the intellect, ought to be given to him who had administered well the things without which he had received; the same we see happen every day in the Holy Church, that they who administer faithfully things without, are also mighty in the inward understanding.
Or, Whoso has not charity, loses even those things which he seems to have received.
And thus for punishment he shall be cast into outer darkness who has of his own free will fallen into inward darkness.
Hom. in Ev., lx, 7: Let him then who has understanding look that he hold not his peace; let him who has affluence not be dead to mercy; let him who has theart of guiding life communicate its use with his neighbour; and him who has the faculty of eloquence intercede with the rich for the poor. For the very least endowment will be reckoned as a talent entrusted for use.

[AD 1107] Theophylact of Ohrid on Matthew 25:30

Both of those who had worked and traded with the talents given to them are praised equally by the master, each one hearing, "Well done, thou good and faithful servant." "Good" we understand here to mean "loving all mankind" and "without spite," he who imparts his own goodness to his neighbors. Those who have shown themselves to be faithful over a few things are made rulers over many things. But even if we are deemed worthy of gifts in this life, that is nothing in comparison to the good things that are to come. "The joy of the Lord" is the unending gladness which God has, rejoicing in His works, as David says (Ps. 103:31). With such a joy do the saints also rejoice in their works, just as the sinners grieve over their own deeds and regret them. The saints have the Lord as their wealth and they rejoice in Him. See that he who received the five talents and he who received two were deemed worthy of the same good things. Though a man may have received but a few things, if he is a good steward even of his small gift, he will enjoy the same honor as he who was deemed worthy of, and accomplished, great things. For each one, according to what he has received, is seen to be perfect to the degree that he accomplishes what he has been given to do. Such are the good servants; but the wicked and slothful servant justifies himself differently, in a manner befitting to him. For iie calls his master "hard," as many today call their teachers "hard" or "exacting." It is indeed exacting to look for obedience from men, for God did not create obedience within man, nor did He sow in him an obedient disposition, [but instead God gave man free will]. This is what the unprofitable servant means when he says, "You reap where you have not sown," that is, You require an obedient disposition from all men, although You have implanted in no man an obedient disposition. When the servant says that the master is hard, he condemns himself. For the servant ought all the more to have been diligent knowing that his master was hard and severe. For if the master required this of others, so too would the master require this of him. And you, O unprofitable servant, ought also to have multiplied what you had received and made disciples from whom I, the Master, could demand what is due. Christ calls disciples "bankers," for both exactly account for that which has been delivered to them. What is the increase which He requires of the disciples? The showing of works transacted. For the disciple who receives the word from the teacher, must keep the word and give it back in its entirety; but the disciple also adds to it the interest, which is the doing of good. So God takes the gift away from that wicked and slothful servant. He who has received a gift by which to benefit others, and does not so use it, forfeits the gift itself. Do you see that he who applies the greater diligence draws to himself the greater gift? To him who has the greater diligence, more grace will be given and in abundance. But from him who is not diligent, even the gift which he thinks he has will be taken away. For he who is not diligent and does not work and trade with what he has received, does not have the gift, but only appears to have it. For he has blotted it out by his neglect.

[AD 253] Origen of Alexandria on Matthew 25:31-45

If you are offended at this we have said, namely that a man shall be judged if he does not teach others, call to mind the Apostle's words, Woe is unto me if I preach not the Gospel. (1 Cor. 9:16.)

Or, He shall come again with glory, that His body may be such as when He was transfigured on the mount. His throne is either certain of the more perfect of the Saints, of whom it is written, For there are set thrones in judgment; (Ps. 122:5.) or certain Angelic Powers of whom it is said, Thrones or dominions. (Col. 1:16.)

Or, we need not understand this of a local gathering together, but that the nations shall be no more dispersed in divers and false dogmas concerning Him. For Christ's divinity shall be manifested so that not even sinners shall any longer be ignorant of Him. He shall not then show Himself as Son of God in one place and not in another; as He sought to express to us by the comparison of the lightning. So as long as the wicked know neither themselves nor Christ, or the righteous see through a glass darkly, (1 Cor. 13:12.) so long the good are not severed from the evil, but when by the manifestation of the Son of God all shall come to the knowledge of Him, then shall the Saviour sever the good from the evil; for then shall sinners see their sins, and the righteous shall see clearly to what end the seeds of righteousness in them have led. They that are saved are called sheep by reason of that mildness which they have learnt of Him who said, Learn of me, for I am meek and lowly, (Mat. 11:29.) and because they are ready to go even to death in imitation of Christ, who was led as a sheep to the slaughter. (Isa. 53:7.) The wicked, are called goats, because they climb rough and rugged rocks, and walk in dangerous places.

For the Saints who have wrought right works, shall receive in recompense of their right works the King's right hand, at which is rest and glory; but the wicked for their evil and sinister deeds have fallen to the left hand, that is, into the misery of torments. Then shall the King say to those who are on his right hand, Come, that in whatsoever they are behind they may make it up when they are more perfectly united to Christ. He adds, ye blessed of my Father, to show how eminendy blessed they were, being of old blessed of the Lord, which made heaven and earth. (Ps. 115:15.)

It is from humility that they declare themselves unworthy of any praise for their good deeds, not that they are forgetful of what they have done. But He shows them His close sympathy with His own.

As He had said to the righteous, Come ye, so He says to the wicked, Depart ye, for they who keep God's commandment are near to the Word, and are called that they may be made more near; but they are far from it, though they may seem to stand hard by, who do not His commands; therefore it is said to them, Depart ye, that those who seemed to be living before Him, might be no more seen. It should be remarked, that though He had said to the Saints, Ye blessed of my Father, He says not now, Ye cursed of my Father, because of all blessing the Father is the author, but each man is the origin of his own curse when he does the things that deserve the curse. They who depart from Jesus fall into eternal fire, which is of a very different kind from that fire which we use. For no fire which we have is eternal, nor even of any long continuance. And note, that He does not say, 'the kingdom prepared for the Angels,' as He does say everlasting fire prepared for the Devil and his Angels; because He did not, as far as in Him lay, create men to perdition, but sinners yoke themselves to the Devil, so that as they that are saved are made equal to the holy Angels, they that perish are made equal with the Devil's Angels.

Or it may be that fire is of such nature that it can but invisible substances, being itself invisible, as the Apostle speaks, The things which are seen are temporal, but the things which are not seen are eternal. (2 Cor. 4:18.) Wonder not when you hear that there is a fire which though unseen has power to torture, when you see that there is an internal fever which comes upon men, and pains them grievously. It follows, I was an hungred, and ye gave me no meat. It is written to the believers, Ye are the body of Christ. (1 Cor. 12:27.) As then the soul dwelling in the body, though it hungers not in respect of its spiritual substance, yet hungers for the food of the body, because it is yoked to the body; so the Saviour suffers whatever His body the Church suffers, though He Himself be impassible. And observe how in speaking to the righteous He reckons up their good deeds under their several kinds, but to the unrighteous He cuts short the description under the one head, I was sick and in prison, and ye visited me not, because it was the part of a merciful Judge to enlarge and dwell upon men's good deeds, but to pass lightly and cursorily over their evil deeds.

Mark how the righteous dwell upon each word, while the unrighteous answer summarily, and not going through the particular instances; for so it becomes the righteous out of humility to disclaim each individual generous action, when imputed to them publicly; whereas bad men excuse their sins, and endeavour to prove them few and venial. And Christ's answer conveys this. And to the righteous He says, In that ye did it to my brethren, to show the greatness of their good deeds; to the sinners He says only, to one of the least of these, not aggravating their sin. For they are truly His brethren who are perfect; and a deed of mercy shown to the more holy is more acceptable to God than one shown to the less holy; and the sin of overlooking the less holy is less than of overlooking the more holy.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 25:31-45

(Hom. lxxix.) To this most sweet section of Scripture which we cease not continually to ponder, let us now listen with all attention and compunction of spirit, for Christ does indeed clothe this discourse with more terrors and vividness. He does not accordingly say of this as of the others, The kingdom of heaven is like, but shows of Himself by direct revelation, saying, When the Son of man shall come in his majesty.

For all his Angels shall be with him to bear witness to the things wherein they have administered to men's salvation at His bidding.

Or, He calls the one sheep and the other goats, to denote the unprofitableness of the one, and the fruitfulness of the other, for sheep are greatly productive in fleece, milk, and lambs.

Then He separates them in place.

Observe that He says not 'Receive,' but possess, or inherit, as duo to you from of old.

For what the Saints obtain the boon of this heavenly kingdom He shows when He adds, I was an hungred, and ye gave me to eat.

But if they are His brethren, why does He call them the least? Because they are lowly, poor, and outcast. By these He means not only the monks who have retired to the mountains, but every believer though he should be secular, though an hungred, or the like, yet He would have him obtain merciful succours, for baptism and communication of the Divine mysteries makes him a brother.

Observe how they had failed in mercifulness, not in one or two respects only, but in all; not only did they not feed Him when He was hungry, but they did not even visit Him when He was sick, which was easier. And look how light things He enjoins; He said not, I was in prison, and ye did not set me free, but, and ye visited me not. Also His hunger required no costly dainties, but necessary food. Each of these counts then is enough for their punishment. First, the slightness of His prayer, viz. for bread; secondly, the destitution of Him who sought it, for He was poor; thirdly, the natural feelings of compassion, for He was a man; fourthly, the expectation of His promise, for He promised a kingdom; fifthly, the greatness of Him who received, for it is God who receives in the poor man; sixthly, the preeminent honour, in that He condescended to take of men; and, seventhly, the righteousness of so bestowing it, for what He takes from us is our own. But avarice blinds men to all these considerations.

Thus convicted by the words of the Judge, they make answer submissively, Lord, when saw we thee &c.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 25:31

In his previous parables when he speaks of two persons he is referring to two portions of humanity, the disobedient and the obedient. Here he speaks out more fearfully and with fuller clarity.He does not say that the coming kingdom is compared to this or that, as he has been speaking previously, but now openly shows himself to be the Son of man, who “shall come in his glory.” If he has up to now appeared in a condition of dishonor, now he appears in a different role. He reproaches. He confronts. He sits upon his throne of glory.
And he continually mentions glory. For his cross was drawing near, a thing that seemed to be a matter of reproach. So he lifts his hearers up and brings before their sight the judgment seat, with all the world gathered around him.

Source: THE GOSPEL OF MATTHEW, HOMILY 79.1

[AD 407] John Chrysostom on Matthew 25:31

And not in this way only does he make his discourse awesome but also by showing the heavens opened. For all the angels will be present with him. They are there to bear witness to the many ways they had served when sent by the Lord for the salvation of humanity. Everything spoken of that day shows that it is fearful. Then “shall be gathered together,” he says, “all nations,” that is, all humankind.

Source: THE GOSPEL OF MATTHEW, HOMILY 79.1

[AD 407] John Chrysostom on Matthew 25:31

Unto this most delightful portion of Scripture, which we do not cease continually revolving, let us now listen with all earnestness and compunction, this wherewith His discourse ended, even as the last thing, reasonably; for great indeed was His regard for philanthropy and mercy. Wherefore in what precedes He had discoursed concerning this in a different way; and here now in some respects more clearly, and more earnestly, not setting forth two nor three nor five persons, but the whole world; although most assuredly the former places, which speak of two persons, meant not two persons, but two portions of mankind, one of them that disobey, the other of the obedient. But here He handles the word more fearfully, and with fuller light. Wherefore neither does He say, "The kingdom is likened," any more, but openly shows Himself, saying, "When the Son of Man shall come in His glory." For now is He come in dishonor, now in affronts and reproaches; but then shall He sit upon the throne of His glory.

And continually does He make mention of glory. For since the cross was near, a thing that seemed to be matter of reproach, for this cause He raises up the hearer; and brings before his sight the judgment seat, and sets round him all the world.

And not in this way only does He make His discourse awful, but also by showing the Heavens opened. For all the angels will be present with Him, He says, themselves also to bear witness, in how many things they had ministered, when sent by the Lord for the salvation of men.

[AD 420] Jerome on Matthew 25:31-45

He who was within two days to celebrate the passover, to be delivered to the cross, and mocked by men, fitly now holds out the glory of His triumph, that He may overbalance the offences that were to follow by the promise of reward. And it is to be noted, that He who shall be seen in majesty is the Son of Man.

Also the goat is a salacious animal, and was the offering for sins in the Law; and He says not 'she goats' which can produce young, and come up shorn from the washing. (Song of Solomon 4:2.)

This prepared for you from the foundation, of the world, is to be understood as of the foreknowledge of God, with whom things to come are as already done.

It were indeed free to us to understand that it is Christ in every poor man whom we feed when he is hungry, or give drink to when he is thirsty, and so of other things; but when He says, In that ye have done it to one of the least of these my brethren, He seems tome not to speak of the poor generally, but of the poor in spirit, those to whom He pointed and said, Whosoever shall do the will of my Father which is in heaven, the same is my brother. (Matt. 12:50.)

Source: Catena Aurea by Aquinas

[AD 420] Jerome on Matthew 25:31

Jesus rightly promises that the glory of the triumphant one [would follow] after two days in which he would celebrate the Passover and be consigned to the cross, mocked by humanity and given wine and gall to drink. Thus he will offset with the promised reward the blameworthy actions to follow. Clearly he who is to be seen in majesty is the Son of man.

Source: COMMENTARY ON MATTHEW 4.25.33

[AD 420] Jerome on Matthew 25:31-33

(Verse 31 onwards) But when the Son of Man comes in his glory, and all the angels with him, then he will sit on the throne of his glory. And all the nations will be gathered before him, and he will separate them from one another, as a shepherd separates the sheep from the goats. And he will place the sheep on his right hand, but the goats on the left. Then the king will say to those on his right hand, 'After two days I will celebrate the Passover, be handed over to the cross, mocked by men, and be given vinegar and gall to drink, for he rightly precedes the glory of the triumpant, so that he may compensate for the scandals that will follow with the reward of his promise.' And it should be noted that the one who is to be seen in majesty is the Son of Man. And what follows: He will set the sheep on his right hand, but the goats on the left, understand this according to what you read elsewhere: The heart of the wise is in his right hand, but the heart of a fool is in his left (Eccl. 10:2). And above in this same Gospel: Let your left hand not know what your right hand does (Matt. 6:3). The sheep are commanded to stand on the right side of the righteous: the goats, that is, sinners, on the left, who are always offered for sin in the Law (Exod. 12). And he did not say, the goats, which can have offspring, and when they are shorn they come out of the bath, all with twin offspring, and there is none sterile among them (Canon 4); but the kids, a lustful and playful animal, and always eager for copulation.

Source: Commentary on Matthew

[AD 430] Augustine of Hippo on Matthew 25:31-45

(in Joan. Tr. 21.) The wicked and they also who shall be set on His right hand shall see Him in human shape, for He shall appear in the judgment in that form which He took on Him from us; but it shall be afterwards that He shall be seen in the form of God, for which all the believers long.

(de Civ. Dei, xx. 24.) He shall come down with the Angels whom He shall call from heavenly places to hold judgment.

(Serm. 351, 8.) Or, by Angels here He means men who shall judge with Christ; for Angels are messengers, and such we rightly understand all who have brought tidings of heavenly salvation to men.

(de Civ. Dei, xx. 24.) This gathering shall be executed by the ministry of Angels, as it is said in the Psalm, Gather to him his saints. (Ps. 50:5.)

(de Civ. Dei, xx. 9.) Besides that kingdom of which He will say in the end, Inherit the kingdom prepared for you, though in a very inferior manner, the present Church is also called His kingdom, in the which we are yet in conflict with the enemy until we come to that kingdom of peace, where we shall reign without an enemy.

(Serm. 351. 8.) But one will say, I desire not to reign, it is enough for me that I be saved. Wherein they are deceived, first, because there is no salvation for those whose iniquity abounds; and, secondly, because if there be any difference between those that reign, and those that do not reign, yet must all be within the same kingdom, lest they be esteemed for foes or aliens, and perish while the others reign. Thus all the Romans inherit the kingdom of Rome, though all do not reign in it.

(de Civ. Dei, xxi. 10.) It is hence clear, that the same fire will be appropriated to the punishment of men and of dæmons. If then it inflicts pain by corporeal touch, so as to produce bodily torment, how will there be in it any punishment for the evil spirits, unless the dæmons have, as some have thought, bodies composed of gross and fluid air. But if any man asserts that the dæmons have no bodies, we would not pugnaciously contend the point. For why may we not say, that truly, though wonderfully, even incorporeal spirit can feel pain of corporeal fire? If the spirits of men, though themselves incorporeal, can be now inclosed in bodily limbs, they can then be inseparably attached to the bonds of body. The dæmons then will be united to a body of material fire, though themselves immaterial, drawing punishment from their body, not giving life to it. And that fire being material will torture such bodies as ours with their spirits; but the dæmons are spirits without bodies.

(de Civ. Dei, xx. 1.) He is now treating of the last judgment, when Christ shall come from heaven to judge the quick and dead. This day of the Divine judgment we call the Last Day, that is, the end of time; for we cannot tell through how many days that judgment will be prolonged; but day, as is the use of holy Scripture, is put for time. And we therefore call it the last or latest judgment, because He both now judges and has judged from the beginning of the human race, when He thrust forth the first man from the tree of life, and spared not the Angels that sinned. But in that final judgment both men and Angels shall be judged together, when the Divine power shall bring each man's good and evil deeds in review before his memory, and one intuitive glance shall present them to the perception, so that at once we shall be condemned or acquitted in our consciences.

Source: Catena Aurea by Aquinas

[AD 533] Remigius of Rheims on Matthew 25:31-45

These words overthrow the error of those who said that the Lord should not continue in the same form of a servant. By his majesty, He means His divinity, in which He is equal to the Father and the Holy Spirit.

And all nations shall be gathered before Him. These words prove that the resurrection of men shall be real.

And it is to be noted, that the Lord here enumerates six works of mercy which whoso shall study to accomplish shall be entitled to the kingdom prepared for the chosen from the foundation of the world.

Source: Catena Aurea by Aquinas

[AD 604] Gregory the Dialogist on Matthew 25:31-45

(Mor. xxvi. 27.) These, to whom as they stand on His right hand the Judge at His coming shall say, I was an hungred &c. are they who are judged on the side of the elect, and who reign; who wash away the stains of their life with tears; who redeem former sins by good deeds following; who, whatever unlawful thing they have at any time done, have covered it from the Judge's eyes by a cloak of alms. Others indeed there are who are not judged, yet reign, who have gone even beyond the precepts of the Law in the perfection of their virtue.

(ubi sup.) They to whom this is said are the wicked believers, who are judged and perish; others, being unbelievers, are not judged and perish; for there is no examination of the condition of such as appear before the face of an impartial Judge already condemned by their unbelief; but those who hold the profession of the faith, but have not the works of their profession, are convicted that they may be condemned. These at least hear the words of their Judge, because they have at least kept the words of His faith. The others hear no words of their Judge pronouncing sentence of condemnation, because they have not paid Him honour even in word. For a prince who governs an earthly kingdom punishes after a different manner the rebellion of a subject and the hostile attempts of an enemy; in the former case, he recurs to his prerogative; against an enemy he takes arms, and does not ask what penalty the law attaches to his crime.

Source: Catena Aurea by Aquinas

[AD 856] Rabanus Maurus on Matthew 25:31-45

After the parables concerning the end of the world the Lord proceeds to describe the manner of the judgment to come.

Or, they are called blessed, to whom an eternal blessing is due for their good deserts. He calls it the kingdom of His Father, ascribing the dominion of the kingdom to Him by whom Himself the King was begotten. For by His royal power, with which He shall be exalted alone in that day, He shall pronounce the sentence of judgment, Then shall the King say.

Mystically, He who with the bread of the word and the drink of wisdom refreshes the soul hungering and thirsting after righteousness, or admits into the home of our mother the Church him who is wandering in heresy or sin, or who strengthens the weak in faith, such an one discharges the obligations of true love.

Lord, when sate we thee &c. This they say not because they distrust the Lord's words, but they are in amaze at so great exaltation, and at the greatness of their own glory; or because the good which they have done will seem to them to be so small according to that of the Apostle, For the sufferings of this present time are not worthy to be compared to the glory that shall be revealed in us. (Rom. 8:18.)

Source: Catena Aurea by Aquinas

[AD 1107] Theophylact of Ohrid on Matthew 25:31

Since the first coming of the Lord was not with glory but with dishonor and indignity, He says, When He shall come in His glory. For at the second coming He will come with glory, escorted by angels. First He will divide the saints from the sinners, delivering them from tribulations, and set them on His right, and then speak to them. He calls the saints sheep on account of their gentleness, and because they yield fruit and useful things for us, as do sheep, providing wool, which is divine and spiritual protection, and milk, which is the sustenance that is needed. The goats are the sinners, for they walk along the precipices and are unruly and fruitless.

[AD 1274] Glossa Ordinaria on Matthew 25:31-45

(non occ.) Under the figure of a sheep in Scripture is signified simplicity and innocence. Beautifully then in this place are the elect denoted by sheep.

Source: Catena Aurea by Aquinas

[AD 220] Tertullian on Matthew 25:32

Why, do you yourself, when introducing into the church, for the purpose of melting the brotherhood by his prayers, the repentant adulterer, lead into the midst and prostrate him, all in haircloth and ashes, a compound of disgrace and horror, before the widows, before the elders, suing for the tears of all, licking the footprints of all, clasping the knees of all? And do you, good shepherd and blessed father that you are, to bring about the (desired) end of the man, grace your harangue with all the allurements of mercy in your power, and under the parable of the "ewe" go in quest of your goats? do you, for fear lest your "ewe" again take a leap out from the flock-as if that were no more lawful for the future which was not even once lawful-fill all the rest likewise full of apprehension at the very moment of granting indulgence? And would the apostle so carelessly have granted indulgence to the atrocious licentiousness of fornication burdened with incest, as not at least to have exacted from the criminal even this legally established garb of repentance which you ought to have learned from him? as to have uttered no commination on the past? no allocution touching the future? Nay, more; he goes further, and beseeches that they "would confirm toward him affection," as if he were making satisfaction to him, not as if he were granting an indulgence! And yet I hear (him speak of) "affection," not "communion; "as (he writes) withal to the Thessalonians "But if any obey not our word through the epistle, him mark; and associate not with him, that he may feel awed; not regarding (him) as an enemy, but rebuking as a brother.

Source: On Modesty

[AD 407] John Chrysostom on Matthew 25:32

And everything will help to render that day fearful. Then, "shall be gathered together," He says, "all nations," that is, the whole race of men. "And He shall separate them one from another, as the shepherd his sheep." For now they are not separated, but all mingled together, but the division then shall be made with all exactness. And for a while it is by their place that He divides them, and makes them manifest; afterwards by the names He indicates the dispositions of each, calling the one kids,the other sheep, that He might indicate the unfruitfulness of the one, for no fruit will come from kids; and the great profit from the other, for indeed from sheep great is the profit, as well from the milk, as from the wool, and from the young, of all which things the kid is destitute.

But while the brutes have from nature their unfruitfulness, and fruitfulness, these have it from choice, wherefore some are punished, and the others crowned. And He does not punish them, until He has pleaded with them; wherefore also, when He has put them in their place, He mentions the charges against them. And they speak with meekness, but they have no advantage from it now; and very reasonably, because they passed by a work so much to be desired. For indeed the prophets are everywhere saying this, I will have mercy and not sacrifice, Hosea 6:6 and the lawgiver by all means urged them to this, both by words, and by works; and nature herself taught it.

[AD 510] Epiphanius Scholasticus on Matthew 25:32-33

How can he be the Son of man when he is God and will come to judge all nations? He is the Son of man because he appeared on earth as a man and was persecuted as a man. Therefore this person who they said was a man will raise all nations from the dead and judge every person according to his works. Every race on earth will see him, both those who rejected him and those who despised him as a man. They will see him then, but not everyone in the same way: some will see him in punishment and others in heavenly bliss. All nations will be gathered together by the angels from the foundation of the world, beginning first with Adam and Eve down to the last person on earth—whoever experienced human birth. “And he will separate them one from another as a shepherd separates the sheep from the goats.” He, our Lord, who knows our thoughts, who foresees all human works and knows how to judge righteously, will separate them according to the merits of each person, as a shepherd separates the sheep from the goats.

Source: INTERPRETATION OF THE GOSPELS 38

[AD 1107] Theophylact of Ohrid on Matthew 25:33

Since the first coming of the Lord was not with glory but with dishonor and indignity, He says, "When He shall come in His glory." For at the second coming He will come with glory, escorted by angels. First He will divide the saints from the sinners, delivering them from tribulations, and set them on His right, and then speak to them. He calls the saints "sheep" on account of their gentleness, and because they yield fruit and useful things for us, as do sheep, providing wool, which is divine and spiritual protection, and milk, which is the sustenance that is needed. The goats are the sinners, for they walk along the precipices and are unruly and fruitless.

[AD 407] John Chrysostom on Matthew 25:34

Of what honor, of what blessedness are these words? And He said not, Take, but, Inherit, as one's own, as your Father's, as yours, as due to you from the first. For, before you were, says He, these things had been prepared, and made ready for you, forasmuch as I knew you would be such as you are.

And in return for what do they receive such things? For the covering of a roof, for a garment, for bread, for cold water, for visiting, for going into the prison. For indeed in every case it is for what is needed; and sometimes not even for that. For surely, as I have said, the sick and he that is in bonds seeks not for this only, but the one to be loosed, the other to be delivered from his infirmity. But He, being gracious, requires only what is within our power, or rather even less than what is within our power, leaving to us to exert our generosity in doing more.

[AD 407] John Chrysostom on Matthew 25:34

He commended them for doing what was right. He reveals how great is his bond of love for them and has been from the beginning. “Then the king will say to those at his right hand, ‘Come, O blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.’ ” To what other blessedness could this blessedness be compared? To be blessed of the Father! Why were they counted worthy of such a great honor? “I was hungry and you gave me food, I was thirsty and you gave me drink.” What honor! What blessedness!He did not say “take” but “inherit” as one’s own, as your Father’s, as yours, as due to you from the first. “For before you were,” he says, “these things had been prepared and made ready for you, because I knew you would be such as you are.”

Source: THE GOSPEL OF MATTHEW, HOMILY 79.2

[AD 420] Jerome on Matthew 25:34-39

(Verse 34 onwards) Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. For I was hungry and you gave Me food; I was thirsty and you gave Me drink; I was a stranger and you took Me in; I was naked and you clothed Me; I was sick and you visited Me; I was in prison and you came to Me.' Then the righteous will answer Him, saying, 'Lord, when did we see You hungry and feed You, or thirsty and give You drink? When did we see you as a guest, and welcome you? Or naked, and clothe you? When did we see you sick, or in prison, and visit you? And the king will answer and say to them, 'Truly I say to you, as you did it to one of the least of these my brothers, you did it to me.' This should be understood according to God's foreknowledge, in whom the future has already happened.

Source: Commentary on Matthew

[AD 1107] Theophylact of Ohrid on Matthew 25:34

He does not give honor or punishment until He has first judged. For He loves mankind and teaches us to do the same as well, not to punish until we have made a careful examination. In this way those who are punished after the judgement will have no cause for complaint. He calls the saints blessed as they have been accepted by the Father. He considers them to be inheritors of the kingdom to show that God makes them participants in His own glory as His sons. For He did not say, "receive", but rather inherit, as a man would say of his father’s estate. By the least brethren He means either His own disciples or, simply, all the poor. For every poor man is Christ’s brother for the very reason that Christ, too, spent His life in poverty. See also God’s righteousness, how He acclaims the saints; and see the good disposition of their mind, how they deny, with befitting modesty, that they have cared for Him. But the Lord accepts as for Himself the things that were done for the poor.

[AD 202] Irenaeus on Matthew 25:35-36

And therefore has the Lord said: "Judge not, that you be not judged: for with what judgment you shall judge, you shall be judged." [Matthew 7:1-2] [The meaning is] not certainly that we should not find fault with sinners, nor that we should consent to those who act wickedly; but that we should not pronounce an unfair judgment on the dispensations of God, inasmuch as He has Himself made provision that all things shall turn out for good, in a way consistent with justice. For, because He knew that we would make a good use of our substance which we should possess by receiving it from another, He says, "He that has two coats, let him impart to him that has none; and he that has meat, let him do likewise." [Luke 3:11] And, "For I was an hungered, and you gave Me meat; I was thirsty, and you gave Me drink; I was naked and you clothed Me." [Matthew 25:35-36] And, "When you do your alms, let not your left hand know what your right hand does." [Matthew 6:3] And we are proved to be righteous by whatsoever else we do well, redeeming, as it were, our property from strange hands.

Source: Against Heresies (Book IV, Chapter 30)

[AD 253] Origen of Alexandria on Matthew 25:35-40

In the same way, we have woven a garment for the cold and shivering Christ. We have received the fabric of wisdom from God that we may impart knowledge to some and clothe them with “compassion, chastity, kindness, lowliness” and the other virtues. All these virtues are the spiritual garments of those who have listened to the words of those who teach these virtues, according to him who says, “Put on, then, compassion, kindness, lowliness, gentleness” and so forth, more so Christ himself, who is all these things to the faithful, according to him who said, “Put on the Lord Jesus.” Therefore, when we have clothed with garments of this type “one of the least” who believe in Christ, we have apparently clothed the Lord himself, so that the word of God in the world will not go naked. But we must also welcome the Son of God who became a stranger and the members of his body who are strangers in the world, untainted by all mundane actions, even as he says about himself and his disciples: “They are not of the world, even as I am not of the world.” And Christ asks the Father to permit them to be with him where he is.

Source: COMMENTARY ON MATTHEW 72

[AD 407] John Chrysostom on Matthew 25:35-40

Then, in order that you may see in another way also the justice of the sentence, he first praises those who have done right: “Come, O blessed of my Father, inherit the kingdom prepared for you from the foundation of the world; for I was hungry, and you gave me food,” and all that follows. Note that the judgment is in effect made by their fellow servants. This has happened before, when the virgins are judged by the virgins and in the case of the drunken and gluttonous servant who was judged by the faithful servant. It happened once again in the case of the man who buried his talent, [who was judged] by the actions of those who produced more. … This is said to bring them to the point of answering, “When did we see you hungry?”

Source: THE GOSPEL OF MATTHEW, HOMILY 79.2

[AD 407] John Chrysostom on Matthew 25:35

And here, however, it is of an equal; for he compares rich with rich, and poor with poor. And not in this way only does He show the sentence justly passed, by their fellow-servants having done what was right when in the same circumstances, but also by their not being obedient so much as in these things in which poverty was no hindrance; as, for instance, in giving drink to the thirsty, in looking upon him that is in bonds, in visiting the sick. And when He had commended them that had done right, He shows how great was originally His bond of love towards them. For, Come, says He, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. To how many good things is this same equivalent, to be blessed, and blessed of the Father? And wherefore were they counted worthy of such great honors? What is the cause? I was an hungered, and you gave me meat; I was thirsty, and you gave me drink; and what follows.

[AD 407] John Chrysostom on Matthew 25:35

But mark them, how they are destitute not of one or two things only, but of all. For not only did they fail to feed the hungry, or clothe the naked; but not even did they visit the sick, which was an easier thing.

[AD 510] Epiphanius Scholasticus on Matthew 25:35-40

“I was hungry, and you gave me something to eat; I was thirsty, and you gave me something to drink.” [Jesus mentions] many other things, which we have recited. Having been given the faith, the righteous say, “Lord, when did see you hungry and fed you, thirsty, and gave you something to drink, naked and clothed you?” Other things also follow. What then, my most beloved? Does our Lord hunger and thirst? Is he who himself made everything in heaven and on earth, who feeds angels in heaven and every nation and race on earth, who needs nothing of an earthly character, as he is unfailing in his own nature, is this one naked? It is incredible to believe such a thing. Yet what must be confessed is easy to believe. For the Lord hungers not in his own nature but in his saints; the Lord thirsts not in his own nature but in his poor. The Lord who clothes everyone is not naked in his own nature but in his servants. The Lord who is able to heal all sicknesses and has already destroyed death itself is not diseased in his own nature but in his servants. Our Lord, the one who can liberate every person, is not in prison in his own nature but in his saints. Therefore, you see, my most beloved, that the saints are not alone. They suffer all these things because of the Lord. In the same way, because of the saints the Lord suffers all these things with them.

Source: INTERPRETATION OF THE GOSPELS 38

[AD 220] Tertullian on Matthew 25:36

How would Christ speak, but in accordance with the treatment to which the Christian would be subjected? But when He forbids thinking about what answer to make at a judgment-seat, He is preparing His own servants for what awaited them, He gives the assurance that the Holy Spirit will answer by them; and when He wishes a brother to be visited in prison, He is commanding that those about to confess be the object of solicitude; and He is soothing their sufferings when He asserts that God will avenge His own elect.

Source: Scorpiace

[AD 407] John Chrysostom on Matthew 25:36

And mark how easy are His injunctions. He said not, I was in prison, and you set me free; I was sick, and you raised me up again; but, you visited me, and, you came to me. And neither in hunger is the thing commanded grievous. For no costly table did He seek, but what is needful only, and His necessary food, and He sought in a suppliant's garb, so that all things were enough to bring punishment on them; the easiness of the request, for it was bread; the pitiable character of Him that requests, for He was poor; the sympathy of nature, for He was a man; the desirableness of the promise, for He promised a kingdom; the fearfulness of the punishment, for He threatened hell. The dignity of the one receiving, for it was God, who was receiving by the poor; the surpassing nature of the honor, that He vouchsafed to condescend so far; His just claim for what they bestowed, for of His own was He receiving. But against all these things covetousness once for all blinded them that were seized by it; and this though so great a threat was set against it.

[AD 220] Tertullian on Matthew 25:38

"Have you seen," says Scripture, "a brother? you have seen your Lord; " -especially "a stranger," lest perhaps he be "an angel.

Source: On Prayer

[AD 407] John Chrysostom on Matthew 25:40

For further back also He says, that they who receive not such as these shall suffer more grievous things than Sodom; and here He says, Inasmuch as you did it not unto one of the least of these my brethren, you did it not unto me. What sayest Thou? They are Your brethren; and how dost Thou call them least. Why, for this reason they are brethren, because they are lowly, because they are poor, because they are outcast. For such does He most invite to brotherhood, the unknown, the contemptible, not meaning by these the monks only, and them that have occupied the mountains, but every believer; though he be a secular person, yet if he be hungry, and famishing, and naked, and a stranger, His will is he should have the benefit of all this care. For baptism renders a man a brother, and the partaking of the divine mysteries.

[AD 420] Jerome on Matthew 25:40-41

(Verse 40, 41.) Amen, I say to you: as long as ((Also: when)) you did it to one of these, my least brothers, you did it to me. Then he will say to those on his left: Depart from me, you cursed, into the eternal fire prepared for the devil and his angels. For I was hungry and you gave me nothing to eat. I was thirsty and you gave me nothing to drink. I was a stranger and you did not welcome me. I was naked and you did not clothe me. I was sick and in prison and you did not visit me. Then they will answer him, saying: Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison and did not minister to you? Then he will answer them, saying: Amen I say to you, as long as you did not do it to one of these least ones, neither did you do it to me. It was fitting for us to understand that in every poor person Christ, hungry, would be fed, thirsty would be given drink, a stranger would be brought into shelter, the naked would be clothed, the sick would be visited, the imprisoned would have the consolation of speaking with him. But from this that follows: As long as you did it to one of these least brothers of mine, you did it to me, it does not seem to me that he spoke generally about the poor, but about those who are poor in spirit, to whom he extends his hand and said: These are my brothers and my mother, who do the will of my Father (Mark 3:34-35; Luke 8:21).

Source: Commentary on Matthew

[AD 1107] Theophylact of Ohrid on Matthew 25:40

. He does not give honor or punishment until He has first judged. For He loves mankind and teaches us to do the same as well, not to punish until we have made a careful examination. In this way those who are punished after the judgement will have no cause for complaint. He calls the saints "blessed" as they have been accepted by the Father. He considers them to be inheritors of the kingdom to show that God makes them participants in His own glory as His sons. For He did not say, "receive," but rather "inherit" as a man would his father’s estate. By "the least brethren" He means either His own disciples or, simply, all the poor. For every poor man is Christ’s brother for the very reason that Christ, too, spent His life in poverty. See also God’s righteousness, how He acclaims the saints; and see the good disposition of their mind, how they deny, with befitting modesty, that they have cared for Him. But the Lord accepts as for Himself the things that were done for the poor.

[AD 220] Tertullian on Matthew 25:41

But, to come now to Moses, why, I wonder, did he merely at the time when Joshua was battling against Amalek, pray sitting with hands expanded, when, in circumstances so critical, he ought rather, surely, to have commended his prayer by knees bended, and hands beating his breast, and a face prostrate on the ground; except it was that there, where the name of the Lord Jesus was the theme of speech-destined as He was to enter the lists one day singly against the devil-the figure of the cross was also necessary, (that figure) through which Jesus was to win the victory? Why, again, did the same Moses, after the prohibition of any "likeness of anything," set forth a brazen serpent, placed on a "tree," in a hanging posture, for a spectacle of healing to Israel, at the time when, after their idolatry, they were suffering extermination by serpents, except that in this case he was exhibiting the Lord's cross on which the "serpent" the devil was "made a show of," and, for every one hurt by such snakes-that is, his angels -on turning intently from the peccancy of sins to the sacraments of Christ's cross, salvation was outwrought? For he who then gazed upon that (cross) was freed from the bite of the serpents.

Source: An Answer to the Jews

[AD 220] Tertullian on Matthew 25:41

But if, on the other hand, there is to be an end of evil, when the chief thereof, the devil, shall "go away into the fire which God hath prepared for him and his angels" -having been first "cast into the bottomless pit; " when likewise "the manifestation of the children of God" shall have "delivered the creature" from evil, which had been "made subject to vanity; " when the cattle restored in the innocence and integrity of their nature shall be at peace with the beasts of the field, when also little children shall play with serpents; when the Father shall have put beneath the feet of His Son His enemies, as being the workers of evil,-if in this way an end is compatible with evil, it must follow of necessary that a beginning is also compatible with it; and Matter will turn out to have a beginning, by virtue of its having also an end.

Source: Against Hermogenes

[AD 220] Tertullian on Matthew 25:41

For although there is assigned to angels also perdition in "the fire prepared for the devil and his angels," yet a restoration is never promised to them.

Source: On the Flesh of Christ

[AD 253] Origen of Alexandria on Matthew 25:41-44

He could have said to the unrighteous, “I was sick, and you did not visit me; I was in prison, and you did not come to me.” Instead he abbreviated his discourse and compressed both phrases into one, saying, “I was sick and in prison, and you did not visit me,” for it was proper for a merciful judge to embellish the good deeds of people but to skim over their evil deeds. The righteous, however, dwell on each word, saying, “When did we see you hungry, and feed you; or thirsty, and give you drink?” And “when did we see you a stranger, and take you in; or naked, and clothe you?” Or “when did we see you sick or in prison, and come to you?” For it is characteristic of the righteous, out of humility, studiously to make light of each of their good deeds held up to them. It is as though to the Lord’s words, “This, that and the other good thing you did to me,” they disavowingly reply, “Neither this, that nor the other thing did we do to you.” The unrighteous do not treat each item individually but are quick to say, “When did we see you hungry, or thirsty, or a stranger, or naked, or sick or in prison, and did not minister to you, for we ministered the word to you.” They refer to everything they did and tend to play down their evil actions, which might appear worse if enumerated one by one, for it is characteristic of wicked people to mention their faults, by way of excuse, as being either nonexistent or few and far between.

Source: COMMENTARY ON MATTHEW 73

[AD 407] John Chrysostom on Matthew 25:41-44

But to the others he says, “Depart from me, you cursed.” He does not say they are cursed by the Father, for the Father had not laid a curse upon them, but only their own works. He does not say that the eternal fire is prepared only for you but “for the devil and his angels.” For concerning the kingdom indeed, when he had said, “Come, inherit the kingdom,” he added, “prepared for you before the foundation of the world.” But concerning the fire, he does not say this but “prepared for the devil.” I prepared the kingdom for you, he says, but the fire I did not prepare for you but “for the devil and his angels.” But you have cast yourselves in it. You have imputed it to yourselves.

Source: THE GOSPEL OF MATTHEW, HOMILY 79.2

[AD 407] John Chrysostom on Matthew 25:41-44

“For I was hungry, and you gave me no food.” For even though you should meet your enemy, is not his suffering enough to overcome and subdue your resistance to being merciful? And what about his hunger, cold, chains, nakedness and sickness? What about his homelessness? Are not these sufferings sufficient to overcome even your alienation? But you did not do these things for a friend, much less a foe. You could have at once befriended and done good. Even when you see a dog hungry you feel sympathy. But when you see the Lord hungry, you ignore it. You are left without excuse.

Source: THE GOSPEL OF MATTHEW, HOMILY 79.2

[AD 1107] Theophylact of Ohrid on Matthew 25:41

He sends those on the left into the fire which had been prepared for the devil. For as the demons are without compassion and are cruelly and maliciously disposed towards us, it is fitting that those who are of like mind with them, and who have been cursed by their own deeds, should merit the same punishment. See that God did not prepare the fire for men, nor did He make hell for us, but for the devil—I make myself liable to hell. Tremble, then, O man, and understand from this that these men were not punished as fornicators, or robbers, or perpetrators of any other vice, but for not having done good. Indeed, if you consider things well, the robber is he who has much and does not give alms, even if he does no obvious injury. For whatever he has in excess of his needs, he has stolen from those who are in need and who have not received anything from him. If he had shared these things with them, they would not be in need. Now that he has locked these things up and kept them for himself, for this very reason they are in need. So he who does not give alms is a robber, doing injustice to all those whom he could have helped but did not, and for this reason he and those like him shall go away into eternal punishment which never ends; but the righteous shall enter into eternal life.
Just as the saints have unceasing joy, so too the unjust have unceasing punishment, despite the gibberish of Origen who says that there is an end to hell and that sinners will not be punished for ever, but that there will be a time when they enter the place of the righteous because they have been purified by suffering in hell. (1) Origen is clearly refuted here, both when the Lord speaks of everlasting punishment, that is, never ending, and when He likens the righteous to sheep and the sinners to goats. Just as a goat can never become a sheep, neither can a sinner ever be cleansed and become righteous after the Judgement. Outer darkness (mentioned in the preceding parable of the talents) is that which is furthest from the light of God and for that reason renders the punishment more harsh. There is another reason that could be mentioned, and that is that the sinner is in darkness even in this life, as he has fallen away from the Sun of Righteousness, but as there is still hope of conversion, this is not yet the outer darkness. But when he has died and an examination has been made of the things he has done, then the outer darkness in its turn receives him. For there is no longer any hope of conversion, but he undergoes a complete deprivation of the good things of God. While he is here in this life he enjoys to some degree the good things of God, I mean, the tangible things of creation, and he believes that he is in some manner a servant of God, living out his life in God’s house, which is this creation, being fed by Him and provided with the necessities of life. But then he will be altogether cut off from God, having no share at all in the good things of God. This is that darkness which is called outer by comparison to the darkness here, which is not outer because the sinner is not yet completely cut off from this time onward.
You, then, O reader, flee from this absence of compassion, and practice almsgiving, both tangible and spiritual. Feed Christ Who hungers for our salvation. If you give food and drink to him who hungers and thirsts for teaching, you have given food and drink to Christ. For within the Christian there is Christ, and faith is nourished and increased by teaching. If you should see someone who has become a stranger to his heavenly fatherland, take him in with you. While you yourself are entering into the heavens, lead him in as well, lest while you preach to others, you yourself be rejected. If a man should cast off the garment of incorruption which he had at his baptism, rendering him naked, clothe him; and if one should be infirm in faith, as Paul says, help him; and visit him who is shut up in the dark prison of this body and give him counsel which is as a light to him. Perform, then, all of these six types of love, both bodily and also spiritually, for we consist of both soul and body, and these acts of love are to be accomplished by both.

[AD 407] John Chrysostom on Matthew 25:42

For though He that came to you had been your enemy, were not His sufferings enough to have overcome and subdued even the merciless? Hunger, and cold, and bonds, and nakedness, and sickness, and to wander everywhere houseless? These things are sufficient even to destroy enmity. But you did not do these things even to a friend, being at once friend, and benefactor, and Lord. Though it be a dog we see hungry, often we are overcome; and though we behold a wild beast, we are subdued; but seeing the Lord, are you not subdued? And wherein are these things worthy of defense?

For if it were this only, were it not sufficient for a recompense? (I speak not of hearing such a voice, in the presence of the world, from Him that sits on the Father's throne, and of obtaining the kingdom), but were not the very doing it sufficient for a reward? But now even in the presence of the world, and at the appearing of that unspeakable glory, He proclaims and crowns you, and acknowledges you as His sustainer and host, and is not ashamed of saying such things, that He may make the crown brighter for you.

[AD 510] Epiphanius Scholasticus on Matthew 25:45-46

You see, my beloved, there is no excuse for it. They knew what they had to do in this world. But greed and ill-will prevented them, so they laid up for themselves not treasures for the future but the world of the dead. Neither were they condemned because of the active wrong they did, nor did the Lord say to them, Depart from me, you wicked, because you committed murder or adultery or theft. But instead: because I was hungry and thirsty in my servants, and you did not minister to me. If those who did no wrong are thus condemned, what must be said of those who do the works of the devil? Will not the prophecy of blessed David come upon them: “The wicked will not stand in the judgment, nor sinners in the congregation of the righteous?” Not that they will not rise, but that neither in judgment [nor in] the congregation of the righteous do they deserve to enter. They will stand, however, so that from punishment they may enter into punishment. “And they will go into eternal punishment, but the righteous into eternal life.” Whatever will be is everlasting. Sinners will have everlasting punishment; and the righteous, everlasting life.

Source: INTERPRETATION OF THE GOSPELS 38

[AD 220] Tertullian on Matthew 25:46

I should prefer no good to a vain good: what profits it that that should exist whose existence profits not? It is our own good things whose position is now sinking; it is the system of Christian modesty which is being shaken to its foundation-(Christian modesty), which derives its all from heaven; its nature, "through the layer of regeneration; " its discipline, through the instrumentality of preaching; its censorial rigour, through the judgments which each Testament exhibits; and is subject to a more constant external compulsion, arising from the apprehension or the desire of the eternal fire or kingdom.

Source: On Modesty

[AD 253] Origen of Alexandria on Matthew 25:46

Observe that whereas He put first the invitation, Come, ye blessed, and after that, Depart, ye cursed, because it is the property of a merciful God to record the good deeds of the good, before the bad deeds of the bad; He now reverses the order, describing first the punishment of the wicked, and then the life of the good, that the terrors of the one may deter us from evil, and the honour of the other incite us to good.

Or, It is not one kind of righteousness only that is rewarded, as many think. In whatsoever matters any one does Christ's commands, he gives Christ meat and drink, Who feeds ever upon the truth and righteousness of His faithful people. So do we weave raiment for Christ when cold, when taking wisdom's web, we inculcate upon others, and put upon them bowels of mercy. Also when we make ready with divers virtues our heart for receiving Him, or those who are His, we take Him in a stranger into the home of our bosom. Also when we visit a brother sick either in faith or in good works, with doctrine, reproof, or comfort, we visit Christ Himself. Moreover, all that is here, is the prison of Christ, and of them that are His, who live in this world, as though chained in the prison of natural necessity. When we do a good work to these; we visit them in prison, and Christ in them.

Source: Catena Aurea by Aquinas

[AD 380] Apostolic Constitutions on Matthew 25:46

For in the last days false prophets shall be multiplied, and such as corrupt the word; and the sheep shall be changed into wolves, and love into hatred: for through the abounding of iniquity the love of many shall wax cold. For men shall hate, and persecute, and betray one another. And then shall appear the deceiver of the world, the enemy of the truth, the prince of lies, [2 Thessalonians 2:3-12] whom the Lord Jesus "shall destroy with the spirit of His mouth, who takes away the wicked with His lips; and many shall be offended at Him. But they that endure to the end, the same shall be saved. And then shall appear the sign of the Son of man in heaven;" [Isaiah 11:4; Matthew 24:1-51] and afterwards shall be the voice of a trumpet by the archangel; and in that interval shall be the revival of those that were asleep. And then shall the Lord come, and all His saints with Him, with a great concussion above the clouds, with the angels of His power, [Matthew 16:27] in the throne of His kingdom, to condemn the devil, the deceiver of the world, and to render to every one according to his deeds. "Then shall the wicked go away into everlasting punishment, but the righteous shall go into life eternal," [Matthew 25:46] to inherit those things "which eye has not seen, nor ear heard, nor have entered into the heart of man, such things as God has prepared for them that love Him;" [1 Corinthians 2:9] and they shall rejoice in the kingdom of God, which is in Christ Jesus.

Source: Apostolic Constitutions (Book VII), Section 2, XXXII

[AD 407] John Chrysostom on Matthew 25:46

So for this cause, while the one are punished justly, the others are crowned by grace. For though they had done ten thousand things, the munificence were of grace, that in return for services so small and cheap, such a heaven, and a kingdom, and so great honor, should be given them.

[AD 420] Jerome on Matthew 25:46

Let the thoughtful reader observe that punishments are eternal, and that that continuing life has thenceforward no fear of fall.

Source: Catena Aurea by Aquinas

[AD 420] Jerome on Matthew 25:46

(Verse 46.) And these shall go into eternal punishment, but the righteous into eternal life. Wise reader, take note that both eternal punishments and perpetual life should no longer have fear of ruin.

Source: Commentary on Matthew

[AD 430] Augustine of Hippo on Matthew 25:46

(de Civ. Dei, xx. 1.) He is now treating of the last judgment, when Christ shall come from heaven to judge the quick and dead. This day of the Divine judgment we call the Last Day, that is, the end of time; for we cannot tell through how many days that judgment will be prolonged; but day, as is the use of holy Scripture, is put for time. And we therefore call it the last or latest judgment, because He both now judges and has judged from the beginning of the human race, when He thrust forth the first man from the tree of life, and spared not the Angels that sinned. But in that final judgment both men and Angels shall be judged together, when the Divine power shall bring each man's good and evil deeds in review before his memory, and one intuitive glance shall present them to the perception, so that at once we shall be condemned or acquitted in our consciences.

(de Fid. et Op. 15.) Some deceive themselves, saying, that the fire indeed is called everlasting, but not the punishment. This the Lord foreseeing, sums up His sentence in these words.

(de Civ. Dei, xix. 11.) Eternal life is our chief good, and the end of the city of God, of which the Apostle speaks, And the end everlasting life. (Rom. 6:22.) But because eternal life might be understood by those who are not well versed in Holy Scripture, to mean also the life of the wicked, because of the immortality of their souls, or because of the endless torments of the wicked; therefore we must call the end of this City in which the chief good shall be attained, either peace in life eternal, or life eternal in peace, that it may be intelligible to all.

(de Trin. i. 8.) That which the Lord spoke to His servant Moses, I am that I am, (Exod. 3:14.) this we shall contemplate when we shall live in eternity. For thus the Lord speaks, This is life eternal, that they might know thee the only true God. (John 17:3.) This contemplation is promised to us as the end of all action, and the eternal perfection of our joys, of which John speaks, We shall see him as he is. (1 John 3:2.)

(de Civ. Dei, xxi. 11.) And the justice of no law is concerned to provide that the duration of each man's punishment should be the same with the sin which drew that punishment upon him. There never was any man, who held that the torment of him, who committed a murder or adultery, should be compressed within the same space of time as the commission of the act. And when for any enormous crime a man is punished with death, does the law estimate his punishment by the delay that takes place in putting him to death, and not rather by this, that they remove him for ever from the society of the living? And fines, disgrace, exile, slavery, when they are inflicted without any hopes of mercy, do they not seem like eternal punishments in proportion to the length of this life? They are only therefore not eternal, because the life which suffers them is not itself eternal. But they say, How then is that true which Christ says, With what measure ye mete, it shall be measured to you again, (Matt. 7:2.) if temporal sin is punished with eternal pain? They do not observe that this is said with a view, not to the equality of the period of time, but of the retribution of evil, i. e. that he that has done evil should suffer evil. Man was made worthy of everlasting evil, because he destroyed in himself that good which might have eternal.

(de Civ. Dei, xxi. 3.) But, they assert, nobody can be at once capable of suffering pain, and incapable of death. It must be that one live in pain, but it need not be that pain kill him; for not even these mortal bodies die from every pain; but the reason that some pain causes their death is, that the connection between the soul and our present body is such that it gives way to extreme pain. But then the soul shall be united to such a body, and in such a way, that no pain shall be able to overcome the connection. There will not then be no death, but an everlasting death, the soul being unable to live, as being without God, and equally unable to rid itself of the pains of body by dying.

(17.) Among these impugners of the eternity of punishment, Origen is the most merciful, who believed that the Devil himself and his Angels, after sufferings proportioned to their deserts, and a long endurance, should be delivered from those torments, and associated with the holy Angels. But for these and other things he was not undeservedly rebuked by the Church, because even his seeming mercy was thrown away, making for the saints real pains in which their sins were to be expiated, and fictitious blessedness, if the joys of the good were not to be secure and endless. In quite another way does the mercy of others err through their humane sympathies, who think that the sufferings of those men who are condemned by this sentence will be temporal, but that the happiness of those who are set free sooner or later will be eternal. Why does their charity extend to the whole race of man, but dries up when they come to the angelic race?

(de Civ. Dei, xxi. 19, 20. &c.) So some there are who hold out liberation from punishment not to all men, but to those only who have been washed in Christ's Baptism, and have been partakers of His Body, let them have lived as they will; because of that which the Lord speaks, If any man eat of this bread, he shall not die eternally. (John 6:51.) Again, others promise this not to all who have Christ's sacrament, but to Catholics only, however ill their lives, who have eaten Christ's Body, not in sacrament only, but in verity, (inasmuch as they are set in the Church, which is His Body,) even though they should afterwards have fallen into heresy or idolatry of the Gentiles. And others again, because of what is written above, He that shall endure to the end, the same shall be saved, (Matt. 24:13.) promise this only to those who persevere in the Catholic Church, that by the worthiness of their foundation, that is, of their faith, they shall be saved by fire. All these the Apostle opposes when he says, The works of the flesh are manifest, which are these, uncleanness, fornication, and the like; of which I tell you before, that they which do such things shall not inherit the kingdom of God. (Gal. 5:19.) Whoever in his heart prefers temporal things to Christ, Christ is not his foundation, though he seem to have the faith of Christ. How much more then is he, who has committed things unlawful, convicted of not preferring Christ, but preferring other things to Him? I have also met with some who thought that only those would burn in eternal torments who neglected to give alms proportioned to their sins; and for this reason they think that the Judge Himself here mentions nothing else that He shall make enquiry of, but of the giving or not giving alms. But whoso gives alms worthily for his sins, first begins with himself; for it were unmeet that he should not do that to himself which he does to others when he has heard the words of God, Thou shalt love thy neighbour as thyself, (Matt. 22:39.) and hears likewise, Be merciful to thy soul in pleasing God? (Ecclus. 30:24.) He then who does not to his own soul this alms of pleasing God, how can he be said to give alms meet for his sins? Why we are to give alms then is only that when we pray for mercy for sins past, we may be heard; not that we may purchase thereby license for continuing in sin. And the Lord forewarns us that He will put alms done on the right hand, and on the left alms not done, to hew us how mighty are alms to do away former sins, not to give impunity to a continuance in sin.

Source: Catena Aurea by Aquinas

[AD 604] Gregory the Dialogist on Matthew 25:46

(Mor. xv. 19.) If he who has not given to others is visited with so heavy a punishment, what shall he get who is convicted of having robbed others of their own.

(Mor. xxxiv. 19.) They say that He held out empty terrors to deter them from sin. We answer, if He threatened falsely to check unrighteousness, then He promised falsely to promote good conduct. Thus while they go out of the way to prove God merciful, they are not afraid to charge Him with fraud. But, they urge, finite sin ought not to be visited with infinite punishment; we answer, that this argument would be just, if the righteous Judge considered men's actions, and not their hearts. Therefore it belongs to the righteousness of an impartial Judge, that those whose heart would never be without sin in this life, should never be without punishment.

(ubi sup.) But they say, no just man takes pleasure in cruelties, and the guilty servant was scourged to correct his fault. But when the wicked are given over to hell fire, to what purpose shall they burn there for ever? We reply, that Almighty God, seeing He is good, does not delight in the torments of the wretched; but forasmuch as He is righteous, He ceases not from taking vengeance on the wicked; yet do the wicked burn not without some purpose, namely, that the righteous may acknowledge how they are debtors for eternity to Divine grace, when they see the wicked suffering for eternity misery, which themselves have escaped only by the assistance of that Divine grace.

(ubi sup.) But they say, How can they be called Saints, if they shall not pray for their enemies whom they see then burning? They do not indeed pray for their enemies, so long as there is any possibility of converting their hearts to a profitable penitence, but how shall they pray for them when any change from their wickedness is no longer possible?

Source: Catena Aurea by Aquinas

[AD 1107] Theophylact of Ohrid on Matthew 25:46

He sends those on the left into the fire which had been prepared for the devil. For as the demons are without compassion and are cruelly and maliciously disposed towards us, it is fitting that they who are of like mind with them, and who have been cursed by their own deeds, should merit the same punishment. See that God did not prepare the fire for men, nor did He make hell for us, but for the devil; but I make myself liable to hell. Tremble, then, O man, and understand from this that these men were not punished as fornicators, or robbers, or perpetrators of any other vice, but for not having done good. For indeed, if you consider things well, the robber is he who has much and does not give alms, even if he does no obvious injury. For whatever he has in excess of his needs, he has stolen from those who are in need and who have not received anything from him. For if he had shared these things with them, they would not be in need. Now that he has locked these things up and kept them for himself, for this very reason they are in need. So he who does not give alms is a robber, doing injustice to all those whom he could have helped but did not, and for this reason he and those like him shall go away into eternal punishment which never ends; but the righteous shall enter into eternal life. For just as the saints have unceasing joy, so too the unjust have unceasing punishment, despite the gibberish of Origen who says that there is an end to hell and that sinners will not be punished for ever, but that there will be a time when they enter the place of the righteous because they have been purified by suffering in hell. Origen is clearly refuted here, both when the Lord speaks of "everlasting punishment," that is, never ending, and when He likens the righteous to sheep and the sinners to goats. For just as a goat can never become a sheep, neither can a sinner ever be cleansed and become righteous after the Judgement. "Outer darkness" [mentioned in the preceding parable of the talents] is that which is furthest from the light of God and for that reason renders the punishment more harsh. There is another reason that could be mentioned, and that is that the sinner is in darkness even in this life, as he has fallen away from the Sun of Righteousness, but as there is still hope of conversion, this is not yet the "outer" darkness. But when he has died and an examination has been made of the things he has done, then the outer darkness in its turn receives him. For there is no longer any hope of conversion, but he undergoes a complete deprivation of the good things of God. While he is here in this life he enjoys to some degree the good things of God, I mean, the tangible things of creation, and he believes that he is in some manner a servant of God, living out his life in God’s house, which is this creation, being fed by Him and provided with the necessities of life. But then he will be altogether cut off from God, having no share at all in the good things of God. This is that darkness which is called "outer" by comparison to the darkness here, which is not "outer" because the sinner is not yet completely cut off from this time onward. You, then, O reader, flee from this absence of compassion, and practice almsgiving, both tangible and spiritual. Feed Christ Who hungers for our salvation. If you give food and drink to him who hungers and thirsts for teaching, you have given food and drink to Christ. For within the Christian there is Christ, and faith is nourished and increased by teaching. If you should see someone who has become a stranger to his heavenly fatherland, take him in with you. While you yourself are entering into the heavens, lead him in as well, lest while you preach to others, you yourself be rejected. If a man should cast off the garment of incorruption which he had at his baptism, so that he is naked, clothe him; and if one should be infirm in faith, as Paul says, help him; and visit him who is shut up in the dark prison of this body and give him counsel which is as a light to him. Perform, then, all of these six types of love, both bodily and also spiritually, for we consist of both soul and body, and these acts of love are to be accomplished by both.