Homily 78 — Matthew 25, verses 1 to 30

“Then the kingdom of heaven,” he says, “will be like ten virgins who took their lamps and went out to meet the bridegroom. Five of them were wise, and the other five foolish, who took no oil,” he says. [a]

“Then, while the bridegroom was delayed, they all grew drowsy and slept. And at midnight a cry went up: ‘Look, the bridegroom is coming! Go out to meet him.’ And the five got up, and in their distress they said to the wise, ‘Give us some of your oil.’ But they would not agree, saying, ‘No, or there may not be enough for us and for you. Go to those who sell, and buy some.’”

“And while they were gone to do this, the bridegroom came, and those went in. But these came afterward, saying, ‘Lord, Lord, open to us.’ But he answered, ‘Truly I tell you, I do not know you.’ So keep watch, for you do not know the day or the hour.”

“Then he spoke another parable. A man going on a journey to a far country called his own servants and handed his goods over to them: to one five talents, to another two, to another one, to each according to his own ability, and he set out on his journey. Then, when the two had brought him double, the one who had been entrusted with the one talent brought it back alone, and when he was blamed he said, ‘I knew that you are a hard man, reaping where you have not sown and gathering where you have not scattered seed. And I was afraid, and hid your talent. Look, here you have what is yours.’ His lord answered him, ‘You wicked servant! You knew that I reap where I have not sown and gather where I have not scattered. Then you ought to have put my money with the bankers, and at my coming I would have received my own back with interest.

So take the talent from him, and give it to the one who has ten talents. For to the one who has, more will be given, and he will have an abundance; but from the one who does not have, even what he has will be taken away. And throw the worthless servant into the outer darkness; there will be weeping and grinding of teeth.’” [d]

These parables are like the earlier parable of the faithful servant, and of the one who was ungrateful and devoured his lord’s goods. There are four in all, each warning us in a different way about the same things: I mean about diligence in giving alms, and about helping our neighbor in every way we are able, since it is not possible to be saved any other way. But there he speaks more generally of every kind of help that should be given to one’s neighbor; while in the case of the virgins he speaks specifically of mercy shown in almsgiving, and more forcefully than in the earlier parable. For there he punishes the one who beats others and gets drunk and scatters and wastes his lord’s goods; but here he punishes even the one who does not help, who does not spend his goods generously on the needy. For they had oil, but not in abundance, and that is why they are punished.

But why does he set out this parable in the persons of virgins, and not simply imagine anyone at all? He had said great things about virginity: “There are eunuchs who have made themselves eunuchs for the sake of the kingdom of heaven,” and, “Let the one who is able to receive it receive it.” He also knew that most people would think highly of it. And indeed the work is great by nature. This is shown by the fact that under the old covenant it was not practiced even by those ancient and holy men, and under the new it was not brought under the compulsion of law. For he did not command it, but left it to the choice of his hearers. That is why Paul too said, “Now concerning virgins I have no command from the Lord,” and, “Though I praise the one who attains to it, I do not force the one who is unwilling, nor do I make the thing a command.” [e]

Since, then, the thing is both great in itself and held in great honor by the many, he did not want anyone who attained to it to feel as though he had attained to everything and grow careless about the rest. So he puts forward this parable, which is enough to persuade them that virginity, even if it has everything else, is thrown out with the prostitutes if it lacks the good things that come from almsgiving; and he sets the cruel and merciless alongside them. And very reasonably. For the prostitutes were overcome by the love of bodily pleasure, but these by the love of money. But the love of bodily pleasure and the love of money are not equal: the love of bodily pleasure is far fiercer and more tyrannical. And the weaker the opponent, the less excuse those have who are overcome by it. That is also why he calls them foolish: they had gone through the greater labor, and then threw everything away for want of the lesser. By lamps here he means the gift of virginity itself, the purity of holiness; and by oil, kindness, almsgiving, help for those in need.

“Then, while the bridegroom was delayed, they all grew drowsy and slept.” He shows that the time in between will not be short. He is leading his disciples away from the expectation that his kingdom was about to appear right away. For that is what they were hoping, and so he keeps holding them back from this hope. At the same time he hints at this too: that death is a sleep. For they slept, he says. [h]

“And about midnight a cry went up.” Either he was continuing the parable, or again he shows that the resurrection will be at night. Paul too points to the cry, when he says, “With a shout, with the voice of an archangel, with the last trumpet, he will come down from heaven.” And what do the trumpets mean, and what does the cry say? “The bridegroom is coming.”

So when they had trimmed their lamps, the foolish say to the wise, “Give us some of your oil.” Again he calls them foolish, showing that nothing could be more foolish than those who are rich here and go away naked to that place where we most of all need kindness, where we need much oil. But they were foolish not in this respect only, but also because they expected to get it there, and looked for it out of season. And yet no one could be kinder than those other virgins, who were approved for this very thing above all. Nor do they ask for all of it: “Give us some of your oil,” they say. And the urgency of their need is made plain: “for our lamps,” they say, “are going out.” But even so they failed. Neither the kindness of those they asked, nor how small their request was, nor their necessity and want, won it for them.

What, then, do we learn from this? That no one can protect us there if our own works betray us: not because he is unwilling, but because he is unable. For these virgins too take refuge in the impossibility. The blessed Abraham pointed to this as well when he said, “Between us and you there is a great gulf,” so that not even those who are willing are allowed to cross it. [i]

“But go to those who sell, and buy.” And who are those who sell? The poor. And where are they? Here; and it was while they were here that the virgins should have looked for them, not at that time.

Do you see what great profit comes to us from the poor? If you took them away, you would take away the great hope of our salvation. That is why we must gather the oil here, so that it may be of use to us there, when the time calls us. For that is not the time for collecting it; this is. So do not spend your goods for nothing on luxury and empty glory. For you will need much oil there.

Having heard these things, those virgins went off; but they gained nothing. He says this either to carry the parable through and fill it out, or to show by it that even if we become kind after our departure from here, we will gain nothing from it toward our escape. That is why their eagerness did not help these virgins, because they went to those who sell not here but there. Nor did it help the rich man when he became so charitable that he was even anxious about his relatives. The man who used to pass by the one laid at his gate is eager to rescue from danger and from hell people he did not even see, and begs that someone be sent to tell them these things. But all the same he got no benefit from it, any more than these virgins did.

For when they had heard these things and gone off, the bridegroom came, and those who were ready went in with him, but the others were shut out. After their many labors, after their countless toils, after that grueling fight and those trophies they had set up over the madness of natural desire, they went away in disgrace, with their lamps gone out, bowing their faces to the ground. For nothing is more stained than virginity that has no mercy. That is why even ordinary people are in the habit of calling the unmerciful dark. Where, then, was the profit of their virginity, when they did not see the bridegroom? Not even when they knocked did they get in; instead they heard that fearful word, “Depart; I do not know you.” And when he has said this, nothing else is left but hell and that unbearable punishment. Or rather, this word is more painful even than hell. It is the word he speaks to those who work lawlessness as well.

“So keep watch, for you do not know the day or the hour.” Do you see how continually he adds this, showing how fearful our ignorance about our departure from here is? Where now are those who are slack all their lives, but who say, when we rebuke them, “At the time of my death I will leave money to the poor”? Let them listen to these words and mend their ways. For in fact many have missed doing this at that time. They were snatched away all at once, and not even allowed to give their relatives instructions about what they wanted done. [k]

This parable was spoken about mercy shown in almsgiving; but the one that comes after it is spoken to those who are unwilling to help their neighbors in any way at all, whether with money, or with words, or with protection, or with anything else whatever, but hold everything back.

And why is it that this parable brings forward a king, but that one a bridegroom? So that you might learn how closely Christ is joined to the virgins who strip themselves of their possessions; for this is what virginity really is. That is why Paul too gives this as the definition of the thing: “The unmarried woman cares for the things of the Lord” — those are his words — and, “For what is fitting, and that you may attend upon the Lord without distraction. These things we advise,” he says.

And if the parable of the talents is told differently in Luke, this must be said: the one really is different from the other. For in Luke, different amounts of increase were made from the same capital: from one mina one servant brought five, another ten. That is why they did not receive the same reward either. But here it is the opposite, and so the crown is equal. For the one who received two gave back two, and the one who had received the five did the same. But there, since from the same starting point one made the greater increase and the other the less, they naturally do not enjoy the same rewards either. [m]

But notice how he nowhere demands it back immediately. In the case of the vineyard, he let it out to tenant farmers and went into a far country; and here he entrusted the talents to them and set out on his journey, so that you might learn his patience. And to me he seems to say these things to hint at the resurrection. But here it is no longer a vineyard and tenant farmers, but all are servants. For he addresses his words not to rulers only, nor to Jews, but to all. And those who bring him a return frankly acknowledge both what is their own and what is their master’s. One says, “Lord, you gave me five talents,” and the other says, “two,” showing that they received from him the source of their gain. They are very grateful, and credit everything to him.

What, then, does the master say? “Well done, good” — for this is goodness, to look out for one’s neighbor — “and faithful servant. You were faithful over a few things; I will set you over many things. Enter into the joy of your lord.” By this expression he means every kind of blessedness. [o]

But the other one did not speak this way. How, then? “I knew that you are a hard man, reaping where you did not sow and gathering where you did not scatter seed. And I was afraid, and hid your talent. Look, here you have what is yours.” What, then, does the master say? “You ought to have put my money with the bankers”; that is, “You ought to have spoken, to have warned, to have advised.” But suppose they will not obey? That is nothing to you. What could be gentler than this? For people do not act this way. Whoever has lent out the money at interest, they hold responsible for collecting it back as well. But he does not do so. “You ought,” he says, “to have put it out, and left the collecting of it to me. And I would have collected it with interest.” By interest on what they heard, he means the showing forth of works. “You ought to have done what is easier, and left to me what is harder.”

Since, then, he did not do this, “Take the talent from him,” he says, “and give it to the one who has ten talents. For to everyone who has, more will be given, and he will have an abundance; but from the one who does not have, even what he has will be taken away.” What does this mean? Whoever has a gift of speaking and teaching by which to do good, and does not use it, will lose the gift as well; but whoever puts diligence into it will gain the gift for himself in greater abundance, just as the other loses what he had received. But the penalty for the lazy one does not stop there. The punishment is unbearable too, and with the punishment comes the sentence, full of heavy accusation. For “Throw the worthless servant,” he says, “into the outer darkness; there will be weeping and grinding of teeth.” Do you see how not only the robber and the greedy man, and not only the one who does evil, but also the one who does not do good, is punished with the utmost punishment?

Let us listen, then, to these words. While we have the opportunity, let us help our salvation forward; let us get oil for our lamps; let us work to add to our talent. For if we hang back and spend our time in laziness here, no one will pity us any more hereafter, though we wail ten thousand times. The man who wore the filthy clothes also condemned himself, and gained nothing. The one who had the one talent gave back what had been entrusted to him, and still he was condemned. The virgins, again, pleaded, and came to him and knocked, and all in vain, to no effect. [p]

Knowing these things, then, let us contribute wealth and diligence and protection and everything alike for our neighbor’s benefit. For the talents here are each person’s abilities, whether in protection, or money, or teaching, or anything else of the kind. Let no one say, “I have only one talent, and I can do nothing.” For you can prove yourself even with one. You are not poorer than that widow; you are not less educated than Peter and John, who were both “uneducated and ordinary men.” But all the same, since they showed zeal and did everything for the common good, they reached heaven. For nothing is so pleasing to God as living for the common good.

It was for this that God gave us speech, and hands, and feet, and bodily strength, and mind, and understanding: so that we might use all these things both for our own salvation and for our neighbor’s benefit. Our speech is useful to us not only for hymns and thanksgivings; it is also profitable for teaching and warning. And if we used it for this purpose, we would be imitating our Master; but if for the opposite purposes, the devil. So Peter too, when he confessed the Christ, was called blessed, as having spoken the words of the Father; but when he rejected the cross and tried to talk him out of it, he was sharply rebuked, as having his mind on the things of the devil. But if a saying spoken in ignorance brings such heavy blame, what leniency will we find when we commit many sins of our own free will? [r]

So let us speak such things that they are plainly, of themselves, the words of Christ. For it is not only if I say, “Rise and walk,” or if I say, “Tabitha, rise,” that I speak Christ’s words; much more so if, when I am insulted, I bless, and if, when I am mistreated, I pray for the one who mistreats me. Not long ago I said that our tongue is a hand that takes hold of the feet of God. But now I say much more: that our tongue is a tongue imitating the tongue of Christ, if it shows the strict discipline that befits us, if we speak the things he wants. And what are the things he wants us to speak? Words full of mildness and gentleness, just as he himself used to speak, saying to those who insulted him, “I do not have a demon,” and again, “If I have spoken wrongly, testify to the wrong.” If you too speak this way, if you speak for your neighbor’s correction, you will have a tongue like that tongue. And God himself says these things: “Whoever brings out the precious from the worthless will be like my mouth” — those are his words.

When, then, your tongue is like Christ’s tongue, and your mouth has become the mouth of the Father, and you are a temple of the Holy Spirit, what honor could equal this? Not even if your mouth were made of gold, or even of precious stones, would it shine as it does now, lit up with the ornament of gentleness. For what is lovelier than a mouth that does not know how to insult, but is used to blessing and speaking kindly? But if you cannot bear to bless the one who curses you, keep silent. Accomplish just this for now; and as you go forward step by step, striving as you should, you will reach that other point as well, and will gain such a mouth as we have spoken of. [u]

And do not think the saying reckless. For the Lord loves humankind, and the gift comes from his goodness. What is reckless is to have a mouth like the devil’s, to have a tongue like that of an evil demon — especially for one who shares in such mysteries and receives the very flesh of the Lord. Reflect on these things, then, and become like him as far as your power allows. Then the devil will no longer be able even to look you in the face, once you have become such a person. For he recognizes the image of the King; he knows the weapons of Christ by which he was defeated. And what are these? Mildness and gentleness. For when Christ on the mountain overthrew and laid low the devil who was attacking him, it was not by making known that he was the Christ. He trapped him with these sayings; he took him by mildness; he put him to flight by gentleness.

You too must do this. If you see a man who has become a demon coming against you, overcome him in the same way. Christ has given you too the power to become like him, as far as your ability reaches. Do not be afraid when you hear this. What is to be feared is not being like him. Speak, then, in his manner, and in this respect you have become like him, as far as it is possible for a human being to become so.

That is why the one who speaks this way is greater than the one who prophesies. For prophecy is entirely a gift, but in this there is also your own labor and toil. Teach your soul to fashion for you a mouth like Christ’s mouth. It can create such things if it wants to; it knows the craft, if only it is not slack. But someone may ask: “And how is such a mouth made? With what colors? From what material?” With no colors or material at all, but by virtue alone, and gentleness, and humility.

Let us also see how the devil’s mouth is made, so that we never fashion that one. How, then, is it made? By curses, by insults, by envy, by false oaths. For whoever speaks his words takes on his tongue. What excuse, then, will we have — or rather, what punishment will we not suffer — when this tongue of ours, with which we are allowed to taste the Lord’s flesh — when this, I say, we neglect, and speak the devil’s words? Let us not neglect it, but let us use every effort to train it to imitate its Lord. For if we train it for this, it will set us with great confidence before Christ’s judgment seat. Unless someone knows how to speak this way, the judge will not even listen to him. For just as, when the judge happens to be a Roman, he will not hear the defense of one who does not know how to speak as he does, so too Christ, unless you speak in his manner, will not hear you or pay attention.

Let us learn, then, to speak in the way our Judge is used to hearing; let it be our effort to imitate that tongue. And if you fall into grief, take care that the tyranny of dejection does not twist your tongue, but speak like Christ. For he too mourned, for Lazarus and for Judas. If you fall into fear, again seek to speak as he did. For he himself fell into fear for your sake, in his human nature. Say, you too, “Nevertheless, not as I will, but as you will.” [v]

And if you mourn, weep calmly, as he did. If you fall into plots and sorrows, deal with these too as Christ did. For he too had plots laid against him, and was in sorrow, and says, “My soul is deeply grieved, even to death.” And he set out all these examples for you so that you would always keep to the same measures and not break the rules that have been given you. In this way you will be able to have a mouth like his mouth. In this way, while still walking on the earth, you will show a tongue like the tongue of him who sits on high, and you will keep the limits he kept in dejection, in anger, in suffering, in agony.

How many of you long to see his form? Look, it is possible not only to see him but also to become like him, if we are in earnest. [w]

So let us not delay. He does not so readily accept the lips of prophets as those of gentle and forbearing people. “For many will say to me,” he says, “‘Did we not prophesy in your name?’ And I will say to them, ‘I do not know you.’”

But the lips of Moses, because he was exceedingly mild and gentle — “for Moses,” it says, “was a gentle man, above all the men on the face of the earth” — he so accepted and loved that he said, “Face to face, mouth to mouth, he spoke, as a man speaks to his friend.” You will not command demons now; but then you will command the fire of hell, if you keep your mouth like Christ’s mouth. You will command the abyss of fire and say to it, “Peace, be still,” and with great confidence you will set foot in heaven and enjoy the kingdom. May God grant that all of us attain it, by the grace and love for humankind of our Lord Jesus Christ, with whom be glory, power, and honor to the Father, together with the Holy Spirit, now and always, and forever and ever. Amen.