Homilies on the Gospel of Matthew 77.6–78.2

Do you see love proclaimed splendidly by itself and crowned? And if you wish, let us compare them in a third way too. Let one man fast, and be self-controlled, and be a martyr, and be burned; and let another put off martyrdom for the building up of his neighbor, and not only put it off, but even depart without martyrdom: which will be more approved after the departure from here? We need not many words here, nor a long circuit. For blessed Paul stands by, bringing the verdict and saying, “To depart and be with Christ is better; but to remain in the flesh is more necessary for your sake”; and he preferred the building up of his neighbor even to his departure to Christ. For this above all is to be with Christ, to do his will; and nothing is his will so much as what is advantageous to one’s neighbor. Do you want me to give a fourth proof of these things? “Peter, do you love me?” he says. “Feed my sheep.” And having asked him a third time, he declared this to be the proof of love. And this was said not to priests only, but also to each of us who have been entrusted even with a small flock. For do not despise it because it is small; “For my Father,” he says, “is well pleased in them.” Each of us has a sheep; let him lead it to the proper pastures. Let the husband, rising from his bed, seek nothing else but how he may do and say something by which he will make the whole house more devout. And the wife again, let her be a keeper of the house; but before that care let her have another more necessary concern, that the whole household may work the things of heaven. For if in worldly matters, before the care of the house, we are zealous to pay the public debts, so as not to be flogged and dragged to the marketplaces for our ingratitude in these matters and suffer countless disgraces, much more in spiritual matters must we do this: pay first what belongs to the King of all, God, so that we may not come where there is the gnashing of teeth. And let us seek those virtues which, along with our own salvation, could most greatly benefit our neighbors too. Such is almsgiving, such is prayer; or rather prayer too becomes powerful and winged from almsgiving. “For your prayers,” it says, “and your alms have gone up as a memorial before God.” And not prayer only, but fasting too has its sinews from it. Even if you fast without almsgiving, the thing is not even counted as fasting; such a person is worse than one who gorges and gets drunk, and so much worse as cruelty is more grievous than luxury. And why do I speak of fasting? For even if you are self-controlled, even if you live as a virgin, you stand outside the bridal chamber if you do not have almsgiving. And yet what is equal to virginity, which not even in the New Covenant came under the compulsion of law, because of its excellence? But nevertheless it is cast out when it does not have almsgiving. And if virgins are cast out because they did not have this in the fitting abundance, who will be able to obtain pardon without it? There is no one; but he who does not have it must certainly perish. For if in worldly matters no one lives for himself, but craftsman and soldier and farmer and merchant all contribute to the common advantage and to their neighbor’s benefit, much more must we do this in spiritual matters. For this above all is to live; since he who lives for himself only, and disregards all, is superfluous, and not even a man, nor of our race. “What then,” someone says, “if I neglect my own affairs while seeking those of others?” It is not possible for one who seeks the things of others to neglect his own. For he who seeks the things of others grieves no one, but pities all, helps according to his power; he will rob no one, defraud no one, will not steal, will not bear false witness; he will abstain from all wickedness and lay hold of all virtue, and will pray for his enemies, and do good to those who plot against him, and will neither revile anyone nor speak ill of anyone, even if he hears countless ills spoken of himself, but will say the apostolic words: “Who is weak, and I am not weak? Who is made to stumble, and I do not burn?” But in looking to our own, the things of others will not necessarily follow. Persuaded by all these things that one cannot be saved without looking to the common advantage, and seeing this man who was cut in two and the one who buried the talent, let us choose this way, so that we may also obtain eternal life; which may we all … of Christ, to whom be the glory to the ages of ages. Amen.

“Then,” he says, “the kingdom of heaven will be like ten virgins, who took their lamps and went out to meet the bridegroom. Five of them were wise, and five foolish, who,” he says, “did not take oil. Then, as the bridegroom was delayed, they all became drowsy and slept. But at midnight there was a cry: Look, the bridegroom is coming; go out to meet him. And the five rose up and, being at a loss, said to the wise, Give us some of your oil. But they did not consent, saying, Perhaps there will not be enough for us and for you; go to those who sell, and buy. And while they were going away for this, the bridegroom came, and those went in; and the others came afterward, saying, Lord, Lord, open to us. But he answered and said, Truly I say to you, I do not know you. Watch therefore, for you know neither the day nor the hour.” Then he tells another parable again: “A man going abroad called his own servants and delivered to them his goods: to one five talents, to another two, to another one, to each according to his own ability; and he went abroad.” Then, when the two had brought him the double, the one who had been entrusted with one talent brought only that; and when he was charged he says, “I knew that you are a hard man, reaping where you did not sow, and gathering where you did not scatter; and being afraid I hid your talent. Look, you have what is yours.” His master answered and said, “Wicked servant, you knew that I reap where I did not sow and gather where I did not scatter; you ought, then, to have deposited my money with the bankers, and at my coming I would have received what is mine with interest. Take, then, the talent from him, and give it to him who has the ten talents. For to him 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 from him. And cast the worthless servant into the outer darkness; there will be weeping and gnashing of teeth.”

These parables resemble the former one, that of the faithful servant and of the ungrateful one who devoured his master’s goods. For there are four in all, exhorting us in different ways about the same things—I mean zeal about almsgiving, and helping our neighbor by every means in our power—since it is not possible to be saved otherwise. But there he speaks more generally of every kind of help that one must show toward one’s neighbor; in the case of the virgins he speaks in the proper sense of almsgiving in money, and more severely than in the former parable. For there he punishes the one who beats and is drunk and scatters and destroys his master’s goods; but here even the one who does not help, nor pours out what he has abundantly to the needy. For they had oil, but not abundantly; therefore they are also punished. And why does he bring forward this parable in the person of virgins, and not simply propose any person whatever? He had spoken great things about virginity, saying, “There are eunuchs who have made themselves eunuchs for the sake of the kingdom of heaven,” and, “He who is able to receive it, let him receive it.” He knew also that the many among men have a great opinion of it. For the thing is great by nature, and this is shown by the fact that in the Old Testament it was not achieved by those ancient and holy men, and in the New it did not come under the compulsion of law. For he did not command it, but left it to the choice of the hearers. Therefore Paul too says, “Concerning virgins I have no command of the Lord.” “For I praise the one who achieves it, but I do not compel the one who does not wish, nor do I make the thing a commandment.” Since, then, the thing was great and had great repute among the many, so that no one who achieves it should be disposed as though he had achieved everything and should neglect the rest, he sets down this parable, enough to persuade that virginity, even if it has all the other things, if it is bare of the good things that come from almsgiving, is cast out with the sexually immoral; and he sets the inhuman and the unmerciful man with them. And very reasonably; for the one was overcome by the love of bodies, but these by the love of money. And the love of bodies and the love of money are not equal; the love of bodies is far keener and more tyrannical. The weaker the antagonist, then, the more unpardonable are those who are overcome. Therefore he also calls them foolish, because, having undergone the greater labor, they betrayed everything for the lesser. And by lamps he here means the very gift of virginity, the purity of holiness; and by oil, love for mankind, almsgiving, help for the needy. “And as the bridegroom was delayed, they all became drowsy and slept.” He shows again that the time between will not be short, drawing the disciples away from expecting that his kingdom would appear very soon. For they hoped this; therefore he also continually checks them from this hope. And besides this he shows this too, that death is sleep. “For they slept,” he says. “And at midnight there was a cry.” Either he kept to the parable, or he shows again that the resurrection takes place at night. And Paul too indicates the cry, saying, “With a cry of command, with the voice of an archangel, at the last trumpet, he will descend from heaven.” And what do the trumpets mean, and what does the cry say? “The bridegroom is coming.” When, then, 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 is more foolish than those who make money here and depart naked to that place where we have most need of love for mankind, where there is need of much oil. And not in this way only were they foolish, but because they expected to receive it there, and sought it out of season; and yet nothing was more loving than those virgins, who were approved especially for this. And they do not seek the whole: “For give us,” they say, “some of your oil”; and they show the urgency of their need: “For our lamps are going out,” they say. But even so they failed; and neither the love for mankind of those who were asked, nor the easiness of the request, nor the urgency and pressure of the need, made them succeed. What, then, do we learn from this? That none of us there will be able to stand by those who are betrayed by their own works, not because he does not wish, but because he cannot. For these too take refuge in impossibility. This the blessed Abraham too showed, saying that “a great chasm is between you and us,” so that even those who wish cannot cross. “But go to those who sell, and buy.” And who are those who sell? The poor. And where are these? Here; and it was then that they ought to have sought them, not at that time.

Do you see how great a trade we have from the poor? If you take these away, you take away the great hope of our salvation. Therefore we must gather the oil here, so that it may be useful there, when the time calls us. For that is not the time of gathering, but this is. Do not, then, spend your goods in vain on luxuries and vainglory. For there you will have need of much oil. Hearing this, those virgins went away, but they bought nothing. And he says this either keeping to the parable and weaving it out, or showing by these words that even if we become loving after we have departed, we will gain nothing from it toward escaping. So their eagerness did not avail these virgins either, since they went to the sellers not here, but there; nor did it avail the rich man, when he became so loving as to be anxious even for those related to him. For he who passed by the one lying at his gate hastens to snatch from dangers and from Gehenna those whom he does not even see, and begs that some be sent to announce these things to them. But nevertheless he gained nothing from this, just as these did not. For when, having heard these things, they had gone away, the bridegroom came; and those who were ready went in with him, but these were shut out. After their many labors, after their countless sweats and that unbearable battle, and the trophies they had set up against nature in its fury, they withdrew put to shame, with their lamps gone out, their heads bowed. For nothing is more lusterless than virginity that has no mercy; so too the many are accustomed to call the unmerciful “dark.” Where, then, is the benefit of virginity, when they did not see the bridegroom, and did not gain anything even by knocking, but heard that fearful word, “Go away, I do not know you”? And when he himself says this, nothing else is left but Gehenna and the unbearable punishment; or rather this word is more grievous even than Gehenna. This word he said also to those who work lawlessness. “Watch therefore, for you know neither the day nor the hour.” Do you see how continually he adds this, showing that ignorance of our departure from here is useful? Where now are those who are careless throughout their whole life, but, when charged by us, say, “At the time of my death I will leave my goods to the needy”? Let them hear these words and correct themselves. For at that time too many have fallen short of this, snatched away suddenly and not even allowed to give instructions to their relatives about what they wished.

This parable, then, was spoken for the sake of almsgiving with money; but the one after it is against those who will not help their neighbors with money, with speech, with protection, with anything else whatever, but hide everything. And why does this parable bring in a king, and that one a bridegroom? So that you may learn how closely Christ is joined to the virgins who strip themselves of their possessions; for this too belongs to virginity. Therefore Paul too sets down this definition of the thing: “The unmarried woman is anxious about the things of the Lord,” he says; and, “for what is seemly and for devotion to the Lord without distraction”; “these things we advise,” he says. And if in Luke the parable of the talents is given differently, one must say that this is one and that another. For in that one, from one capital the returns were different: from one mina one brought five, another ten; therefore they did not receive the same rewards either. But here it is the opposite; therefore the crown too is equal. For he who received two gave two, and he who received five likewise. But there, since from the same principal one made more and another less return, they reasonably do not enjoy the prizes alike either. And see him everywhere not demanding at once. For in the case of the vineyard too he let it out to farmers and went abroad; and here he entrusted the talents and went abroad, so that you may learn his long-suffering. And to me he seems to say these things hinting at the resurrection as well. But here there are no longer farmers and a vineyard, but all are workers. For he is discoursing not to rulers only, nor to Jews, but to all. And those who bring their gains acknowledge with gratitude both what is theirs and what is the master’s. One says, “Lord, you gave me five talents”; the other says, “two,” showing that they received from him the means for their work; and they are very grateful and reckon the whole to him. What, then, says the master? “Well done, good servant” (for this is the mark of a good man, to look to his neighbor) “and faithful; you were faithful over a little, I will set you over much; enter into the joy of your master,” showing by this word the whole of blessedness. But not so the other; but how? “I knew that you are a hard man, reaping where you did not sow, and gathering where you did not scatter; and being afraid I hid your talent. Look, you have what is yours.” What, then, says the master? “You ought to have put my money with the bankers”: that is, you ought to have spoken, exhorted, counseled. “But they do not obey?” But that is no concern of yours. What could be gentler than this? For men do not act so, but make the very one who lent the money responsible for recovering it too. But he does not act so; rather, “You ought to have deposited it,” he says, “and left the recovery to me. And I would have demanded it with interest”—by interest meaning the showing forth of works after the hearing of words. “You ought to have done the easier part, and left the harder to me.” Since, then, he did not do this, “Take from him the talent,” he says, “and give it to him who has the ten talents. For to him 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 from him.” What is this? He who has a gift of speech and teaching with which to help others, and does not use it, will lose the gift too; but he who shows zeal will draw down the gift more abundantly, just as that one loses even what he received. But the loss to the idle man does not stop there; there is also an unbearable punishment, and with the punishment the sentence, full of great accusation. “For cast the worthless servant,” he says, “into the outer darkness; there will be weeping and gnashing of teeth.” Have you seen how not only the robber and the covetous man, nor only the evildoer, but also the one who does not do good is punished with the extreme punishment?

Let us hear these words, then. While there is time, let us lay hold of our salvation; let us take oil for our lamps; let us work with our talent. For if we shrink back and pass our time here in idleness, no one will pity us any longer there, though we lament countless times. He who had the filthy garments condemned himself too, and it did him no good. He who had the one talent gave back the deposit with which he had been entrusted, and even so was condemned. The virgins too entreated, and came, and knocked, and all at random and in vain. Knowing these things, then, let us bring money and zeal and protection and everything for the benefit of our neighbors. For by talents here is meant each one’s ability, whether in protection, or in money, or in teaching, or in any such thing whatever. Let no one say, “I have one talent, and can do nothing.” For you can win approval even through one. For you are not poorer than that widow; you are not more rustic than Peter and John, who were unlearned and illiterate; but nevertheless, since they showed eagerness and did everything for the common advantage, they laid hold of the heavens. For nothing is so dear to God as to live for the common benefit. Therefore God gave us speech, and hands and feet, and strength of body, and mind, and understanding, so that we may use all these both for our own salvation and for the benefit of our neighbors. For speech is useful to us not only for hymns and thanksgivings, but is profitable also for teaching and exhortation. And if we use it for this, we have imitated the Master; but if for the opposite, the devil. For Peter too, when he confessed the Christ, was called blessed as having spoken the things of the Father; but when he refused the cross and spoke against it, he was severely rebuked as minding the things of the devil. And if, where the saying came from ignorance, the accusation was so great, when we sin much willingly, what pardon shall we have? Let us, then, utter such things that it may be plain at once that the words are Christ’s. For not only if I say, “Rise and walk,” nor only if I say, “Tabitha, arise,” do I then speak the things of Christ; but much more if, when reviled, I bless; if, when abused, I pray for the one who abuses me. The other day I said that our tongue is a hand, touching the feet of God; but now I say much more, that our tongue is a tongue imitating Christ’s, if it shows the fitting exactness, and if we utter the things he wishes. And what are the things he wishes us to utter? Words full of gentleness and meekness, just as he himself uttered, saying to those who insulted him, “I do not have a demon,” and again, “If I have spoken wrongly, bear witness about the wrong.” If you too speak so, if you speak for the correction of your neighbors, you have acquired a tongue like his. And God himself says these things: “For he who brings forth the precious from the worthless will be as my mouth,” he says. When, then, your tongue is as the tongue of Christ, and your mouth becomes the mouth of the Father, and you are a temple of the Holy Spirit, what honor could equal this? For not even if your mouth were made of gold, not even if of precious stones, would it shine as it does now, lit up with the adornment of gentleness. For what is more lovely than a mouth that does not know how to insult, but … to bless the one who curses? Be silent, and achieve this for now; and going forward on the road and striving as you ought, you will come to that too, and will acquire such a mouth as we have described.

[4] And do not think that what was said is bold. For the Master loves mankind, and it becomes the gift of his goodness. What is bold is to have a mouth like the devil’s, to possess a tongue like an evil demon’s, especially for one who partakes of such mysteries and shares in the very flesh of the Master. Considering these things, then, become like him as far as is in your power. Then the devil will no longer be able even to look at you, once you have become such. For he recognizes the royal stamp; he knows the weapons of Christ by which he was defeated. And what are these? Gentleness and meekness. For when on the mountain Christ struck him down and laid him flat as he attacked, it was not by making himself known as the Christ; but by these words he caught him in the net, by gentleness he took him, by meekness he routed him. Do you too do this. If you see a man who has become a devil coming at you, so you too conquer him. Christ has given you the power to become like him as far as is in your power. Do not be afraid on hearing this; what is to be feared is not to become like him. Speak, then, as he did, and in this respect you have become such as he is, as far as it is possible for one who is a man to become. Therefore he who speaks so is greater than he who prophesies. For that is all grace; but here there is also your labor and sweat. Teach your soul to fashion for you a mouth like the mouth of Christ. For it can create such things, if it will; it knows the art, if it is not careless. “And how is such a mouth fashioned?” someone says. “With what colors? With what material?” With no colors and no material, but with virtue alone, and gentleness, and humility. Let us see how the devil’s mouth too is fashioned, so that we may never make it. How, then, is it fashioned? By curses, by insults, by envy, by perjury. For when someone utters the devil’s words, he takes the devil’s tongue. What pardon, then, shall we have—or rather, what punishment shall we not undergo—when we allow the tongue with which we were counted worthy to taste the Master’s flesh to utter the things of the devil? Let us not allow it, but use all zeal to train it to imitate its own Master. For if we train it in this, it will set us with great boldness before the judgment seat of Christ. If anyone does not know how to speak so, the judge will not even hear him. For as, when the judge happens to be a Roman, he will not hear the defense of one who does not know how to speak his language, so too Christ, if you do not speak after his manner, will not hear you, nor pay attention. Let us learn, then, to speak as our King is accustomed to hear; let us be zealous to imitate that tongue. Even if you fall into grief, see that the tyranny of dejection does not distort your mouth, but speak as Christ did. For he too mourned for Lazarus and for Judas. If you fall into fear, seek again to speak as he did. For he too fell into fear for your sake, in the order of the dispensation. Say you too, “Nevertheless not as I will, but as you will.” Even if you weep, shed tears quietly, as he did. Even if you fall into plots and grief, deal with these too as Christ did. For he too was plotted against and grieved, and says, “My soul is very sorrowful, even to death.” And he gave you all the examples, so that you might keep the same measures, and not corrupt the rules given you. So you will be able to have a mouth like his mouth; so, walking on earth, you will show us a tongue like that of him who sits above, keeping the measures in dejection, in anger, in grief, in agony. How many of you desire to see his form? Look, not only to see him, but to become like him is possible, if we are zealous. Let us not, then, put it off. He does not so welcome the mouth of prophets as that of gentle and meek men. “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 Moses, since he was very gentle and meek (“For Moses,” it says, “was a man meeker than all the men on the earth”), he so welcomed and loved that he spoke with him face to face, mouth to mouth, as a friend to his own friend. You will not command demons now, but you will command the fire of Gehenna then, if you have a mouth like the mouth of Christ. You will command the abyss of fire and say, “Be silent, be still”; and with great boldness you will ascend to the heavens and enjoy the kingdom; which may we all obtain, by the grace and love for mankind of our Lord Jesus Christ, with whom be glory, might and honor to the Father together with the Holy Spirit, now and always and to the ages of ages. Amen.