Aquinas’ Catena Aurea on Matthew 25:14-30

Ver 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 my 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.

Gloss.: 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.

Chrys.: 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.

Greg., 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 a foreign country, when it is placed by the Redeemer in heaven.

Origen: 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 he 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.

Jerome: 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 [marg. note 1Co_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.

Origen: 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.

Greg.: 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.

Gloss., ord.: “And straightway took his journey,” not changing his place, but leaving them to their own freewill and choice of action.

Jerome: “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.

Greg.: 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.

Origen: 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.

Hilary: 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.

Greg.: 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.

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

Hilary: 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.

Greg.: To hide one’s talent in the earth is to devote the ability we have received to worldly business.

Origen: 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.

Hilary: 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.

Origen: 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 shalt stretch forth thy hand;” [Joh_21:18] and Paul says to Philemon, “Now as Paul the aged.”

Chrys.: 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.

Jerome: “After a long time,” because there is a long interval between the Saviour’s ascension and His second coming.

Greg.: 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.

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

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

Raban.: “Well done” is an interjection of joy; the Lord shewing 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.” [Psa_16:11]

Chrys.: “Thou good servant,” this he means of that goodness which is shewn towards our neighbour.

Gloss., non occ.: “Faithful,” because he appropriated to himself none of those things which were his lord’s.

Jerome: 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.

Greg.: 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.

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

Chrys.: By this word “joy” He expresses complete blessedness.

Aug., 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.

Jerome: 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.

Origen: 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.

Greg., Hom. in Ev., ix: The servant who would not trade with his talent returns to his Lord with words of excuse.

Jerome: For truly that which is written, “To offer excuses excusing sins” [Psa_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.

Origen: 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.

Jerome: 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.

Greg.: 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.

Hilary: 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.

Jerome: 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 means money.

“The words of the Lord are pure words, silver tried in the fire.” [Psa_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.

Greg., 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.

Origen: 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.

Greg.: 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.”

Origen: 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.

Greg., 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.

Jerome: 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.

Greg., 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.

Chrys.: 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.

Jerome: 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.

Greg.: Or, Whoso has not charity, loses even those things which he seems to have received.

Hilary: 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.

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

Origen: “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.

Greg.: And thus for punishment he shall be cast into outer darkness who has of his own free will fallen into inward darkness.

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

Chrys.: 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.

Greg., 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 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.

Origen: 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.” [1Co_9:16]

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Aquinas’ Catena Aurea on Matthew 25:1-13

Ver 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.”

Chrys., 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.

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

Greg., 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.” [Mat_13:41]

Jerome: This parable of the ten foolish and the ten wise virgins, some interpret literally of virgins, of whom there are according to the Apostle [marg. note: 1 Cor 7] some who are virgins both in body and in thought, 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.

Greg.: 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.

Chrys.: And He employs the character virgins in this parable to shew, 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.

Origen: 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 bride.” [ed. note: 'Et sponsae' Vulg. and so a few Greek MSS.]

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.

Hilary: 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 baptism. [ed. note: Alluding to the terms  and illuminatia, by which Baptism was designated. S. Cyr. Cat. Oxf. Tr. p. 1.]

Aug., Lib. 83 Quaest, Q59: 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]

Origen: 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.

Jerome: 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.” [1Jo_1:1] Of taste, “Taste and see that the Lord is good.” [Psa_34:8] Of smell, “Because of the savour of thy good ointments.” [Son_1:3] There are also other five senses which gape after earthly husks.

Aug.: 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.Origen: 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.

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

Greg.: It is to be observed, that all have lamps, but all have not oil.

Hilary: 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.

Jerome: 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.

Aug.: Or, The “oil” denotes joy, according to that, “God hath anointed thee with the oil of gladness.” [Psa_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]

Chrys.: 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.

Origen: 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.

Aug.: 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.

Greg.: 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.

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

Origen: 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.

Jerome: 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 Easter 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.” [Psa_119:62]

[ed note, Easter vigil: This day was kept an universal fast over the whole Church. And they continued it not only till evening, but till cockcrowing in the morning. The night was spent in a Vigil, or Pernoctation, when they assembled together to perform all parts of Divine service. There is frequent mention made of this in ancient writers, Chrysostom, (Hom. 30. in Gen,) Epiphanius, (Exp. fid. n. 22.) and many others. Particularly Lactantius and S. Jerome tell us observed it on a double account. Lactantius, (vii. 19.) says, 'This is the night which we observe, with a per noctation for the Advent of our King and God; of which there is a twofold reason to be given; because in this night our Lord was raised to life again after His Passion; and in the same He is expected to return to receive the kingdom of the world.' " Bingham's Antiquities, xxi. 1. 32.]

Aug.: Or, “At midnight,” that is, when none knew or looked for it.

Jerome: 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.”

Hilary: 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.

Aug.: 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 maybe held in an eternal union.

Origen: 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.

Greg.: 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.

Aug.: They “trimmed their lamps,” that is, prepared to give an account of their deeds.Hilary: 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.

Greg.: 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.

Aug.: 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.

Jerome: Or, These virgins who complain that their lamps are gone out, shew 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.

Chrys.: 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 learn that none of us shall be able in that day to stand forth as patron [marg. note:  of those who are betrayed by their own works, not because he will not, but because he cannot.

Jerome: 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."

Hilary: 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.

Chrys.: 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.

Jerome: 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.

Origen: 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.

Aug.: 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.

Jerome: 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.

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

Chrys.; That, "While they went to buy," shews 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.

Origen: 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.

Aug.: 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.

Jerome: 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."

Aug.: When they have been taken in who have been changed into angelic being, all entrance into the kingdom of heaven is closed; after the judgment, there is no more place for prayers or merit. [marg. note: 1Co_15:51]

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

Jerome: 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?

Gloss, 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.

Aug.: 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.

Jerome: For “the Lord knoweth them that are his,” [2Ti_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.

Aug.: 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.

Aug., 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.

Cornelius a Lapide’s Commentary on 1 Cor 1:17-25

1:17 For Christ sent me not to baptize, but to preach the gospel. Preaching and the administration of the Sacraments are the two duties of Pastors, but especially the former.  And therefore the chief work of Bishops, Archbishops, and Primates is to preach the Gospel: and this they are bound to do themselves, unless lawfully hindered (Council of Trent, Sess. V. c. 2, and Sess. IV. c 4).  But they may with Paul entrust the administration of Baptism and the other Sacraments to Parish Priests and their assistants.

Not with words of wisdom.  I.e., with eloquence and rhetorical adornment, not according to the Gospel.  The Greek word for wisdom gives us the word Sophists, Greek orators who particularly pleaded in the law courts.  Of this kind are modern innovators in religion, who  style themselves “ministers of the word.”  Not so St Paul, “lest the cross of Christ should be made of no effect,” i.e., should become emptied of its force, by men supposing that they had obtained salvation, and their belief in the faith through human eloquence, instead of by the power of the Passion of Christ.  This was the origin of the schism of those who said, “I am of Paul,” “i of Apollos,” because the eloquence of Apollos was pleasing to some of the more fastidious Corinthians, and to those who loved eloquence; while on the other, Paul pleased those who sought for the spirit rather than the words, inasmuch as he was unskilled indeed in rhetoric but not in knowledge.  And thence it is that St Paul here and in the next three chapters attacks and abases in different ways eloquence and worldly wisdom.  The “wisdom of words” can be taken for natural philosophy and human reason and prudence (Maldonatus).

1:18.   For the preaching of the Cross is to them that perish foolishness. any declaration about the salvation bestowed by the Cross, or about our redemption by the Cross and Passion of Christ, seems foolishness to men who are skeptical and perverse, and therefore ready to perish.  Isaiah, too, says this in the person of Christ: Behold, I and the children of whom the Lord hath given me are for signs and wonders in Israel (Isa. 8:18).  See also Heb. 2:13.

1:19.  For it is written: I will destroy the wisdom of the wise: and the prudence of the prudent I will reject. This is from Isa. 29:14, where, following the Hebrew, the verbs are intransitive.  St Paul quotes from the Septuagint, where the verbs are transitive, but the sense is the same.  Note that Paul refers to the whole circle of worldly wisdom what the Prophet said of the wisdom of the Jews alone, which was Pharisaic.  For both are alike in this connection, and the meaning is, “I will make men unwilling to use worldly wisdom for their salvation, but only the Gospel and the Cross of Christ.”

1:20.  Where is the wise? The Gentile philosophers.  Where is the scribe? The Jewish doctors.  St Paul is quoting Isa. 33:18 (In fact, St Paul may be alluding to the first part of isa. 19:12 which reads: “Where are your wise men?  Isa 33:18 reads: where is the learned? where is he that pondered the words of the law? where is the teacher of little ones? ).

Note, as the Greeks called their wise men philosophers, and the Chaldeans their magi, so the Jews called theirs sopharim, “scribes.”  “Scribes” is from the same root as “Scripture,” and implies that they were occupied with the Holy Scriptures.  Their duty, in fact, was to preserve the Holy Scriptures in their integrity, to carefully correct all transcripts, to interpret them by writing and by word of mouth, and to write out or state the answers they gave to the questions about the Law (See Epiphanius Heresies 16)

Where is the disputer of this world? The student of physical science who narrowly investigates the secrets of nature and the world.  In other words, philosophers and scribes have been cast aside, and all the wise of this world thrown down and put to confusion by the preaching of the Apostles, by the glory of the Gospel (so St. John Chrysostom).  Chrysostom writes: Having said, “It is written, I will destroy the wisdom of the wise,” He subjoins demonstration from facts, saying, “Where is the wise? where the Scribe?” at the same time glancing at both Gentiles and Jews. For what sort of philosopher, which among those who have studied logic, which of those knowing in Jewish matters, hath saved us and made known the truth? Not one. It was the fisherman’s work, the whole of it.

Paul here and in the following verses is aiming at philosophers both ancient and modern, and not at such Christians as Dionysius the Areopagite, Hierotheus, Paul himself, Clement of Rome, Nathanael, Gamaliel, Apollos, as the Anabaptists seem to think.  He has in mind the Gentile teachers who at this very time were going round the world, like rivals to the Apostles, and under the garb of piety, wisdom, and eloquence were attempting to attract to themselves, and away from the Apostles, the various nations, as thought they alone taught true wisdom, and the way to virtue, righteousness, and salvation; as, e.g., Musonius, Dio, Epictetus, Damys, Diogenes Minor, Apollonius of Tyana, who was greatly looked up to by the Greeks at the time because of his mystic powers, and was given a statue at Ephesus, and placed among the gods (see Baronius, Annal, A.D. 75).

Hath not God made foolish the wisdom of this world? I.e., has shown to be foolish: a manifestation of its true nature is described as if it were a change of its essence.  It is foolish, he says, seen in the light of the Cross and of Christ and of salvation.  The light of this knowledge requires faith, not subtlety.  St Ambrose says, The knowledge of fishermen has made foolish the knowledge of philosophers,” since it has surpassed their limits, and the limits of nature.

So, too, did God by His creative work show the folly of the saying of the philosophers, that “Out of nothing nothing comes,” and that in consequence the universe was uncreate and eternal.   So in His Incarnation did He show the folly of the saying, “God cannot be contained by a body, time, and place; and in His Passion the saying “God cannot suffer and die.”  So in the Eucharist He shows the foolishness of their principles and of those of our modern innovators who say, “An accident cannot exist without a subject; a body cannot be in a point; two bodies cannot be in the same place at the same time.”  For though these things are out of Nature’s reach, yet they are not impossible to God, who is Omnipotent, and transcends all nature.

St Paulinus quotes this passage of St Paul’s in a letter to Aper, who had been a lawyer and then had embraced the monastic life, and was, therefore, exposed to ridicule.  From this he confirms him in his purpose, and shows him how to despise the laughter and sneers of men.  “I congratulate you,” he says, “on having scorned that wisdom which is rejected of God, and on having preferred to have fellowship rather with Christ’s little ones than with the wise of the world.  It is from this that you have merited the grace from God of the hatred of men; this would not be had you not begun to be a true follower of Christ.”  And a little lower, in showing the fruit and dignity of his purpose, he says, “Rejoice and be exceedingly glad, for great is your reward in heaven: for it is not you that they hate, but Him who has begun to be in you, whose work is in you, whose humility they despise, whose holiness the loathe.  Joyfully recognize yourself to be a sharer in this good with Prophets and Apostles.  From the beginning of the world Christ has ever suffered and triumphed in His own: in Abel He was killed by His brother; in Noah He was mocked by His son; in Abraham He was a pilgrim; in Isaac He was offered up; in Jacob He served; in Joseph He was sold; in Moses exposed and forced to flee; in the Prophets stoned and persecuted; in the Apostles tossed about on sea and land; in His Martyrs often slain and in different ways.  In you, too, He suffers reproaches, and this world hates Him in you; but thanks be to Him that He overcomes when He is judged and triumphs in us.”  Again, praising and admiring his change in life, he says, “Where now is the once feared advocate and judge?  Would that I had wings to fly to you, to see you no longer yourself, but changed from a lion to a calf-to see Christ in Aper, who has now laid aside his ferocity and strength, and become a lamb unto God instead of a wild boar of this world.  For you are a boar, but of the corn-field, not of the forest; you are rich in the good fruit of holy discipline, and have fed yourself with the fruit of virtues.”

1:21.  For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. Mark the phrase, “in the wisdom of God.”  God shows His wisdom in the marvelous structure and government of the world, as St Thomas says.  In other words, the world in its foolishness knew not God practically in His wisdom stamped on His Creation, as the Author of its salvation, and lLeader to a life of bliss; nor yet speculatively, because philosophers regarded God as powerless to create; they thought Him to act under necessity, and to be void of providence, &c.

Hence it is that God has revealed Himself and His salvation to the world in a way which seems to the world foolishness, viz., by the Cross.  He has thus stooped to men, and become as it were foolish among them;  just as a teacher will sometimes act as a boy, and talk as a boy, amongst boys.  So Christ, because He was not understood as God, revealed Himself to men, as a man, and one liable to suffering.  This is wisdom unspeakable.  St St Thomas, Anselm, and others.

1:22.  For the Jes require a sign…but we preach Christ crucified. A Theban, when asked what he thought of the Romans, said that “the Romans boasted themselves in their spears, the Greeks in their eloquence, the Thebans in their virtues.”  But the Apostle says that he and other Christians boast themselves in Christ crucified.  This is our spear, our eloquence, and our virtue.

1:23.  Unto the Jews a stumbling block, and unto Greeks foolishness. Notice here, with St John Chrysostom (Homily 4), that the power of the Cross shines forth not only in itself but also in its preaching: (1) In the fact that the Apostles, few in number, simple fishermen, poor, unlearned, unknown, and Jews, in all these respects hateful to the world, yet brought the world into subjection to the Cross.  (2) In the fact that they subdued most bitter enemies, demons, sin, death, hell, kings, princes, philosophers, orators, Greeks barbarians, laws judgments, long-existing religions, and time-honored traditions.  (3) In that they persuaded men by simple preaching, and not by arms, wisdom, or eloquence.  (4) In that in so short a time they spread the faith of Christ over the whole world.  (5) In that by the grace of Christ they overcame most cheerfully and courageously what is hardest to be borne by the natural strength of man, the threats of tyrants, scourgings, deaths, and tortures.  (6) In that they preached a doctrine not about a glorious God, but a crucified One, and Him their Savior to be believed in and adored; and a law of Christ displeasing to nature and flesh.  Wherefore Tertullian (lib. contra Jud.) beautifully and fitly compares the Kingdom of Christ with the kingdoms of all kings and people, and prefers it before them all: “Solomon,” he says, “reigned, but only in the borders of Judea from Dan to Beersheba: Darius reigned over the Babylonians and Parthians, but not further; Pharaoh reigned over the Egyptians, but over them only.  The kingdom of Nebuchadnezzar stretched only from India to Ethiopia.  Alexander of Macedon, after subduing all Asia and other countries, could not keep what he had conquered.  So have the Germans, Britons, Moors, and Romans bounds set to their dominions.  but the kingdom of Christ has reached to all parts, His name is believed on everywhere, is worshiped by all nations, everywhere reigns, is everywhere adored; He is equal to all, King over all, Judge over all, God and Lord of all.”

1:25.  Because the foolishness of God is wiser that men, and the weakness of God is stronger than men. That is, say Ambrose and Anselm, the foolishness and weakness in God and in Christ incarnate and suffering, as e.g., His humanity, mortality, Passion and Cross, was just that by which Christ, when seemingly conquered, yet most wisely and most powerfully conquered men, Satan, and the whole world.  In other words, God’s wisdom and power were most plainly seen in His overcoming all wisdom and strength by what was foolish and weak, viz., the Cross.  And therefore St Jerome and St Augustine explain the passage of Habakkuk (3:4) “He had horns coming out of his hands,” thus: The strength and weapons by which, as by horns, Christ slew His foes were the arms of the Cross to which the hands of Christ were nailed.  Hence it is that the Cross in the sky appeared to Constantine the Great as he was going into battle against Maxentius, with the inscription, “In this sign thou shalt conquer” (Eusebius, Life of Constantine).

Literally and morally the power and wisdom of the Cross are seen (1) in that on the Cross God showed His supreme love to us, that so He might draw us to Him; for God, under no necessity, with no prospect of advantage to Himself, of His own will stooped to the Cross from love of man solely.  This He yet did with such wisdom that no damage was done by it to the loftiness and glory of His Godhead; for the Godhead in Him suffered nothing, but He bore all His suffering in the Manhood which He had assumed.  (2) In that on the Cross He redeemed man, not by the power of His Godhead, but through the righteousness and humility of His Passion, as St Augustine says.  (3) In that on the Cross He set before us a most perfect example of obedience, constancy, endurance of punishment, patience, fortitude, and all virtues, as well as mortification of vices.  (4) In that on the Cross He condemned the wisdom and pride of the world, and gave to man, who had fallen through pride and self-indulgence, a mirror of life, viz., a mode of recovery through humility and the Cross (see St Thomas ST. III, q. 46, art. 3, and St Augustine De Trin. lib. XIII, c. 12).

St Bernard, in his exhortation to the Soldiers of the Temple (c. 11), says: “The weakness of Christ was no less beneficial to us than His majesty; for although the power of His Godhead ordered the removal of the yoke of sin, yet the weakness of His flesh destroyed by death the rights of death over man.  And therefore the Apostle beautifully says: ‘The weakness of God is stronger than men.’  But His foolishness  by which He was pleased to save the world, so as to confute the wisdom of the world, and to confound the wise; which made Him, though He was in the form of God and equal to God, empty Himself, and take upon Him the form of a servant; by which, though He was rich, He yet for our sake became poor, though He was great He became little, though He was high yet He became humbled, though he was powerful He became weak; Through which He hungered, thirsted, and was weary on the journey, and suffered all that His own will and on necessity laid upon Him; this foolishness of His, was it not to us the way of prudence, the form of righteousness, the example of holiness?  Therefore the Apostle also adds, ‘The foolishness of God is wiser than men.’  Death then set us free from death, life from error, grace from sin.  And truly His death won the victory through His righteousness; because the Just One, by paying what he never took, rightly recovered all that He had lost.”

Hence it is that Francis and the greatest Saints have sought to be considered foolish by the world, in order that they might the rather please God.  Some religious Orders, indeed, so regard this as the height of perfection and Christian wisdom that they enjoin their members to love, desire, and embrace contempt, ridicule, insults, and injuries, and to long to be considered fools, just as eagerly as worldly men seek for a reputation for wisdom, for honor, and renown.  They do this to teach them in this way (1) to utterly despise the world; (2) to humiliate themselves and uproot their innate desire of honor, praise, glory, and high position; (3) to be more like Christ, and to clothe themselves with His garments and His marks, who for our sakes, and to give us an example of virtue and perfection, chose these things Himself, willed to be considered foolish, and became a scorn of men, and the outcast of the people.  They say, therefore, with St Paul, “God forbid that I should glory save in the Cross of our Lord Jesus Christ, by whom the world is crucified to me and I to the world.”

All this does the Cross of Christ teach if you often meditate on it; nay, the Cross is the fount of wisdom.  St Bonaventura, when asked where he had drunk in so much wisdom, showed a crucifix almost worn away by kisses.  St Jacoponus, a man of good birth and of great learning, after having learned from the Cross of Christ to become foolish to the world, was asked by Christ, who appeared to him in a friendly and familiar way he was so enamored of this foolishness, and he answered with his customary pious pleasantry, “Because Thou, Lord, hast been more foolish than I.”  In short, St Chrysostom (Homily 4 on the Cross and the Robber) sums up the power and praise of the Cross as follows: “If you wish to know the power of the Cross, and what I have to say in tis praise, listen: The Cross is the hope of Christians, the resurrection of the dead, the way of them that despair, the staff of the lame, the consolation of the poor, the curb of the rich, the destruction of the proud, the punishment of them that live badly, victory over the demons, subjugation of the devil, the instructor of the young, nourishment of the needy, hope of the hopeless, the rudder of the seafarers, haven to the storm-tossed, wall to the besieged, father of the fatherless, defender of widows, counselor of the just, rest to the weary, guardian of little one, head of men, end of the aged, light to them that sit in darkness, the magnificence of kings, an everlasting shield, wisdom of the foolish, liberty to the slaves, a philosophy for kings, law to the lawless, the boast of martyrs, the self-denial of monks, the chastity of virgins, the joy of priests, the foundation of the Church, the destruction of temples, the rejection of idols, a stumbling-block to the Jews, perdition to the ungodly, strength to the weak, physician to the sick, bread to the hungry, water to the thirsty, clothing to the naked.”