PARABLE OF THE TALENTS
http://explanationoftheparables.blogspot.com/2010/09/parable-of-talents.html
http://www.facebook.com/sharer.php?u=http%3A%2F%2Fexplanationoftheparables.blogspot.com%2F2010%2F09%2Fparable-of-talents.html%3Fspref%3Dfb&t=PARABLE+OF+THE+TALENTS
EXPLICATION
http://www.biblegateway.com/passage/?search=Matt%2025:14-23&version=LSG
http://jesusmarie.free.fr/jean_chrysostome_commentaire_evangile_saint_matthieu_5.html
http://www.abbaye-saint-benoit.ch/frame.html
EXPLANATION
http://www.biblegateway.com/passage/?search=Matt%2025:14-23&version=NKJV
http://www.bible.ca/history/fathers/NPNF1-10/npnf1-10-84.htm#P7465_2291219
http://www.newadvent.org/fathers/200178.htm
PARABLE OF THE TALENTS
TEXTS
http://www.biblegateway.com/passage/?search=Matt%2025:14-23&version=NKJV
http://www.biblegateway.com/passage/?search=Matt%2025:14-23&version=LSG
oooooooooooooooooooooooooooooooooooooooo
http://www.biblegateway.com/passage/?search=Matt%2025:14-23&version=LSG
Matthieu 25:14-23 (Louis Segond)
14Il en sera comme d'un homme qui, partant pour un voyage, appela ses serviteurs, et leur remit ses biens.
15Il donna cinq talents à l'un, deux à l'autre, et un au troisième, à chacun selon sa capacité, et il partit.
16Aussitôt celui qui avait reçu les cinq talents s'en alla, les fit valoir, et il gagna cinq autres talents.
17De même, celui qui avait reçu les deux talents en gagna deux autres.
18Celui qui n'en avait reçu qu'un alla faire un creux dans la terre, et cacha l'argent de son maître.
19Longtemps après, le maître de ces serviteurs revint, et leur fit rendre compte.
20Celui qui avait reçu les cinq talents s'approcha, en apportant cinq autres talents, et il dit: Seigneur, tu m'as remis cinq talents; voici, j'en ai gagné cinq autres.
21Son maître lui dit: C'est bien, bon et fidèle serviteur; tu as été fidèle en peu de chose, je te confierai beaucoup; entre dans la joie de ton maître.
22Celui qui avait reçu les deux talents s'approcha aussi, et il dit: Seigneur, tu m'as remis deux talents; voici, j'en ai gagné deux autres.
23Son maître lui dit: C'est bien, bon et fidèle serviteur; tu as été fidèle en peu de chose, je te confierai beaucoup; entre dans la joie de ton maître.
http://www.biblegateway.com/passage/?search=Matt%2025:14-23&version=NKJV
Matthew 25:14-23 (New King James Version)
The Parable of the Talents
14 “For the kingdom of heaven is like a man traveling to a far country, who called his own servants and delivered his goods to them. 15 And to one he gave five talents, to another two, and to another one, to each according to his own ability; and immediately he went on a journey. 16 Then he who had received the five talents went and traded with them, and made another five talents. 17 And likewise he who had received two gained two more also. 18 But he who had received one went and dug in the ground, and hid his lord’s money. 19 After a long time the lord of those servants came and settled accounts with them. 20 “So he who had received five talents came and brought five other talents, saying, ‘Lord, you delivered to me five talents; look, I have gained five more talents besides them.’ 21 His lord said to him, ‘Well done, good and faithful servant; you were faithful over a few things, I will make you ruler over many things. Enter into the joy of your lord.’ 22 He also who had received two talents came and said, ‘Lord, you delivered to me two talents; look, I have gained two more talents besides them.’ 23 His lord said to him, ‘Well done, good and faithful servant; you have been faithful over a few things, I will make you ruler over many things. Enter into the joy of your lord.’
EXPLICATION
http://www.biblegateway.com/passage/?search=Matt%2025:14-23&version=LSG
http://jesusmarie.free.fr/jean_chrysostome_commentaire_evangile_saint_matthieu_5.html
HOMÉLIE LXXVIII " ALORS LE ROYAUME DES CIEUX SERA SEMBLABLE A DIX VIERGES, LESQUELLES AYANT PRIS LEURS LAMPES S’EN ALLÈRENT AU DEVANT DE L’ÉPOUX. OR, IL Y EN AVAIT CINQ FOLLES ET CINQ SAGES.- CELLES QUI ÉTAIENT FOLLES, AYANT PPRIS LEURS LAMPES, NE SE POURVURENT POINT D’HUILE. LES SAGES, AU CONTRALRE, PRIRENT DE L’HUILE DANS LEURS VASES AVEC LEURS LAMPES ". ( CHAP. XXV, 1, 2, 3, 4, JUSQU’AU VERSET 34.)
Cette parabole donc regarde la charité qui se fait par les aumônes; mais celle qui suit regarde généralement tous ceux qui ne veulent en rien contribuer au bien de leurs frères, ni de leurs biens, ni de leurs avis, ni de leur autorité, ni de quelque autre manière que ce soit, et qui se tiennent tout renfermés en eux-mêmes.
" Car Dieu agit avec les hommes comme un maître qui, devant faire un long voyage hors de son pays, appela ses serviteurs et leur mit son bien entre les mains (14). Et ayant donné cinq talents à l’un, deux à l’autre, et un à l’autre, à chacun selon son industrie, il partit aussitôt (15). Celui donc qui avait reçu cinq talents s’en alla, les fit valoir, et il en gagna cinq autres (46). Celui qui en avait reçu deux, en gagna de même encore deux autres (17). Mais celui qui n’en avait reçu qu’un alla faire un trou dans la terre, et y cacha l’argent de son maître (18). Longtemps après le maître de ces serviteurs étant revenu, leur fit rendre compte (19). Et celui qui avait reçu cinq talents, vint lui en présenter cinq autres en lui disant: Seigneur, vous m’aviez mis cinq talents entre les mains, " en voici cinq autres que j’ai gagnés par-dessus (20). Son maître lui répondit: Bien ! serviteur bon et fidèle, parce que vous avez été fidèle en peu de choses, je vous établirai sur beaucoup, entrez dans la joie de votre Seigneur (21). Celui qui avait reçu deux talents vint aussi se présenter et dit: Seigneur, vous m’avez mis deux talents entre les mains, en " voici deux autres que j’ai gagnés par-dessus " (22). Son maître lui répondit: Bien! serviteur bon et fidèle, parce que vous avez été fidèle en peu de choses, je vous établirai sur beaucoup. Entrez dans la joie de votre Seigneur (23). " Pourquoi cette parabole nous représente-t-elle Dieu comme un maître, après que celle des vierges, qui précède, parle de lui comme d’un époux? C’est pour nous apprendre par cette qualité d’époux, l’union très-étroite que Jésus-Christ veut avoir avec les vierges qui quittent tout pour son amour. Car c’est en cela proprement que consiste la virginité. C’est pourquoi saint Paul en parle de la sorte:
" La vierge ", dit-il, " qui n’est point mariée, a soin de ce qui regarde le Seigneur, afin qu’elle soit sainte de corps et d’esprit ". (I Cor. VII, 32.) Si l’on objecte que dans saint Luc la parabole est rapportée tout différemment, on pourra répondre que les deux évangélistes ne racontent pas la même parabole. Dans la parabole de saint Luc; un capital égal produit des revenus inégaux. Une mine en rend cinq entre les mains d’un serviteur et dix entre les mains d’un autre. Aussi ces serviteurs ne reçoivent-ils pas des récompenses égales. Dans notre évangéliste, au contraire, le rapport est en proportion de l’argent confié, c’est pourquoi la couronne est égale; elle est inégale chez saint Luc, parce que, je le répète, un même argent a rendu ici plus et là moins.
Mais remarquez, mes frères, dans l’une et dans l’autre des paraboles, que Dieu ne revient pas tout de suite redemander compte de l’argent qu’il avait donné en dépôt, mais qu’il laisse passer beaucoup de temps. On voit aussi dans la parabole de la vigne, qu’après l’avoir donnée aux vignerons, il va faire un grand voyage; voulant nous faire comprendre par toutes ces circonstances avec quelle patience il nous supporte. Il me semble aussi voir dans (4) ces paroles une allusion à la résurrection générale.
Il est remarquable encore que dans cette parabole des talents il n’y a ni vignerons ni vigne, mais que tous sont ouvriers; car il ne parle pas ici seulement aux princes des Juifs, ou au peuple, mais généralement à tous. Et considérez, mes frères, que lorsque ces serviteurs s’approchent de leur maître pour lui offrir ce qu’ils ont gagné dans leur trafic, ils reconnaissent tous avec une grande franchise, et ce qui vient d’eux, et ce qui vient de leur maître. L’un lui dit humblement qu’il a reçu cinq talents, et l’autre deux, et ils avouent tous deux par cette humble reconnaissance que c’est de lui qu’ils ont reçu le moyen d’agir. Ils lui témoignent tous qu’ils ne sont pas ingrats, et ils lui attribuent ce qu’ils ont comme venant uniquement de lui.
Que leur répond donc leur maître : " Bien! serviteur bon et fidèle ". Car c’est être " bon que d’être attentif et appliqué à faire du bien à ses frères: " Bien ! serviteur bon et fidèle, parce que vous avez été fidèle en peu de choses, je vous établirai sur beaucoup. Entrez dans la joie de votre Seigneur " : Ce seul mot renferme tout le bonheur de l’autre vie. Mais ce serviteur paresseux et lâche ne lui parle pas comme les deux autres.
http://www.abbaye-saint-benoit.ch/frame.html
HOMÉLIE LXXVIII
« ALORS LE ROYAUME DES CIEUX SERA SEMBLABLE A DIX VIERGES, LESQUELLES AYANT PRIS LEURS LAMPES S’EN ALLÈRENT AU DEVANT DE L’ÉPOUX. OR, IL Y EN AVAIT CINQ FOLLES ET CINQ SAGES.- CELLES QUI ÉTAIENT FOLLES, AYANT PPRIS LEURS LAMPES, NE SE POURVURENT POINT D’HUILE. LES SAGES, AU CONTRALRE, PRIRENT DE L’HUILE DANS LEURS VASES AVEC LEURS LAMPES ». ( CHAP. XXV, 1, 2, 3, 4, JUSQU’AU VERSET 34.)
Cette parabole donc regarde la charité qui se fait par les aumônes; mais celle qui suit regarde généralement tous ceux qui ne veulent en rien contribuer au bien de leurs frères, ni de leurs biens, ni de leurs avis, ni de leur autorité, ni de quelque autre manière que ce soit, et qui se tiennent tout renfermés en eux-mêmes.
« Car Dieu agit avec les hommes comme un maître qui, devant faire un long voyage hors de son pays, appela ses serviteurs et leur mit son bien entre les mains (14). Et ayant donné cinq talents à l’un, deux à l’autre, et un à l’autre, à chacun selon son industrie, il partit aussitôt (15). Celui donc qui avait reçu cinq talents s’en alla, les fit valoir, et il en gagna cinq autres (46). Celui qui en avait reçu deux, en gagna de même encore deux autres (17). Mais celui qui n’en avait reçu qu’un alla faire un trou dans la terre, et y cacha l’argent de son maître (18). Longtemps après le maître de ces serviteurs étant revenu, leur fit rendre compte (19). Et celui qui avait reçu cinq talents, vint lui en présenter cinq autres en lui disant: Seigneur, vous m’aviez mis cinq talents entre les mains, « en voici cinq autres que j’ai gagnés par-dessus (20). Son maître lui répondit: Bien ! serviteur bon et fidèle, parce que vous avez été fidèle en peu de choses, je vous établirai sur beaucoup, entrez dans la joie de votre Seigneur (21). Celui qui avait reçu deux talents vint aussi se présenter et dit: Seigneur, vous m’avez mis deux talents entre les mains, en « voici deux autres que j’ai gagnés par-dessus « (22). Son maître lui répondit: Bien! serviteur bon et fidèle, parce que vous avez été fidèle en peu de choses, je vous établirai sur beaucoup. Entrez dans la joie de votre Seigneur (23). » Pourquoi cette parabole nous représente-t-elle Dieu comme un maître, après que celle des vierges, qui précède, parle de lui comme d’un époux? C’est pour nous apprendre par cette qualité d’époux, l’union très-étroite que Jésus-Christ veut avoir avec les vierges qui quittent tout pour son amour. Car c’est en cela proprement que consiste la virginité. C’est pourquoi saint Paul en parle de la sorte:
« La vierge », dit-il, « qui n’est point mariée, a soin de ce qui regarde le Seigneur, afin qu’elle soit sainte de corps et d’esprit ». (I Cor. VII, 32.) Si l’on objecte que dans saint Luc la parabole est rapportée tout différemment, on pourra répondre que les deux évangélistes ne racontent pas la même parabole. Dans la parabole de saint Luc; un capital égal produit des revenus inégaux. Une mine en rend cinq entre les mains d’un serviteur et dix entre les mains d’un autre. Aussi ces serviteurs ne reçoivent-ils pas des récompenses égales. Dans notre évangéliste, au contraire, le rapport est en proportion de l’argent confié, c’est pourquoi la couronne est égale; elle est inégale chez saint Luc, parce que, je le répète, un même argent a rendu ici plus et là moins.
Mais remarquez, mes frères, dans l’une et dans l’autre des paraboles, que Dieu ne revient pas tout de suite redemander compte de l’argent qu’il avait donné en dépôt, mais qu’il laisse passer beaucoup de temps. On voit aussi dans la parabole de la vigne, qu’après l’avoir donnée aux vignerons, il va faire un grand voyage; voulant nous faire comprendre par toutes ces circonstances avec quelle patience il nous supporte. Il me semble aussi voir dans (4) ces paroles une allusion à la résurrection générale.
Il est remarquable encore que dans cette parabole des talents il n’y a ni vignerons ni vigne, mais que tous sont ouvriers; car il ne parle pas ici seulement aux princes des Juifs, ou au peuple, mais généralement à tous. Et considérez, mes frères, que lorsque ces serviteurs s’approchent de leur maître pour lui offrir ce qu’ils ont gagné dans leur trafic, ils reconnaissent tous avec une grande franchise, et ce qui vient d’eux, et ce qui vient de leur maître. L’un lui dit humblement qu’il a reçu cinq talents, et l’autre deux, et ils avouent tous deux par cette humble reconnaissance que c’est de lui qu’ils ont reçu le moyen d’agir. Ils lui témoignent tous qu’ils ne sont pas ingrats, et ils lui attribuent ce qu’ils ont comme venant uniquement de lui.
Que leur répond donc leur maître : « Bien! serviteur bon et fidèle ». Car c’est être « bon que d’être attentif et appliqué à faire du bien à ses frères: « Bien ! serviteur bon et fidèle, parce que vous avez été fidèle en peu de choses, je vous établirai sur beaucoup. Entrez dans la joie de votre Seigneur » : Ce seul mot renferme tout le bonheur de l’autre vie. Mais ce serviteur paresseux et lâche ne lui parle pas comme les deux autres.
http://www.biblegateway.com/passage/?search=Matt%2025:14-23&version=NKJV
http://www.bible.ca/history/fathers/NPNF1-10/npnf1-10-84.htm#P7465_2291219
http://www.newadvent.org/fathers/200178.htm
"Then He spake again another parable. A man travelling into a far country, called his own servants, and delivered unto them his goods; to one five talents, to another two, to another one, to every man according to his several ability, and took his journey. Then, when the two had brought him the double, he that had been entrusted with the one talent brought it alone, and being blamed saith, I knew that thou art a hard man, reaping where thou hast not sown, and gathering where thou hast not strawed; and I was afraid, and hid thy talent; lo! there thou hast that is thine. His Lord answered and said, Thou wicked servant, thou knewest that I reap where I have not sown, and gather where I have not strawed: thou oughtest therefore to have put my money to the exchangers, and then at my coming I might have received mine own with usury. Take therefore the talent from him, and give it to him that hath ten talents. For to him that hath shall be given, and he shall have more abundantly; but from him that hath not, shall be taken away even that which he hath. And cast ye the unprofitable servant into outer darkness, there shall be weeping and gnashing of teeth."
This parable was spoken with respect to mercy in alms; but the one that comes after this, to them that neither in money, nor in word, nor in protection, nor in any other things whatever, are willing to assist their neighbors, but withhold all.
And wherefore can it be that this parable brings forward a king, but that a bridegroom? That thou mightest learn how close Christ is joined unto the virgins that strip themselves of their possessions; for this indeed is virginity. Wherefore Paul also makes this as a definition of the thing. "The unmarried woman careth for the things of the Lord;"11 such are his words: and, "For that which is comely, and that ye may attend upon the Lord without distraction. These things we advise," he saith.
And if in Luke the parable of the talents is otherwise put, this is to be said, that the one is really different from the other. For in that, from the one capital different degrees of increase were made, for from one pound one brought five, another ten; wherefore neither did they obtain the same recompense; but here, it is the contrary, and the crown is accordingly equal. For he that received two gave two, and he that had received the five again in like manner; but there since from the same beginning one made the greater, one the less, increase; as might be expected, in the rewards also, they do not enjoy the same.
But see Him everywhere, not requiring it again immediately. For in the case of the vineyard, He let it out to husbandmen, and went into a far country; and here He committed to them the talents, and took His journey, that thou mightest learn His long-suffering. And to me He seems to say these things, to intimate the resurrection. But here it is no more a vineyard and husbandmen, but all servants. For not to rulers only, nor to Jews, but to all, doth He address His discourse. And they who bring a return unto Him confess frankly, both what is their own, and what their Master's. And the one saith, Lord, "Thou gavest me five talents;" and the other saith, "two," indicating that from Him they received the source of their gain, and they are very thankful, and reckon all to Him.
What then saith the Master? "Well done, thou good" (for this is goodness to look to one's neighbor) "and faithful servant; thou wast faithful over few things, I will set thee over many things: enter thou into the joy of thy Lord,"12 meaning by this expression all blessedness.
This parable was spoken with respect to mercy in alms; but the one that comes after this, to them that neither in money, nor in word, nor in protection, nor in any other things whatever, are willing to assist their neighbors, but withhold all.
And wherefore can it be that this parable brings forward a king, but that a bridegroom? That you might learn how close Christ is joined unto the virgins that strip themselves of their possessions; for this indeed is virginity. Wherefore Paul also makes this as a definition of the thing. The unmarried woman cares for the things of the Lord; 1 Corinthians 7:34-35 such are his words: and, For that which is comely, and that you may attend upon the Lord without distraction. These things we advise, he says.
And if in Luke the parable of the talents is otherwise put, this is to be said, that the one is really different from the other. For in that, from the one capital different degrees of increase were made, for from one pound one brought five, another ten; wherefore neither did they obtain the same recompense; but here, it is the contrary, and the crown is accordingly equal. For he that received two gave two, and he that had received the five again in like manner; but there since from the same beginning one made the greater, one the less, increase; as might be expected, in the rewards also, they do not enjoy the same.
But see Him everywhere, not requiring it again immediately. For in the case of the vineyard, He let it out to husbandmen, and went into a far country; and here He committed to them the talents, and took His journey, that you might learn His long-suffering. And to me He seems to say these things, to intimate the resurrection. But here it is no more a vineyard and husbandmen, but all servants. For not to rulers only, nor to Jews, but to all, does He address His discourse. And they who bring a return unto Him confess frankly, both what is their own, and what their Master's. And the one says, Lord, You gave me five talents; and the other says, two, indicating that from Him they received the source of their gain, and they are very thankful, and reckon all to Him.
What then says the Master? Well done, thou good (for this is goodness to look to one's neighbor) and faithful servant; you were faithful over few things, I will set you over many things: enter thou into the joy of your Lord, Matthew 25:23 meaning by this expression all blessedness.
Parable of the minas
Luke 19:11-19
TEXT
http://www.biblegateway.com/passage/?search=LUKE%2019:11-19&version=NKJV
Luke 19:11-19 (New King James Version)
The Parable of the Minas
11 Now as they heard these things, He spoke another parable, because He was near Jerusalem and because they thought the kingdom of God would appear immediately. 12 Therefore He said: “A certain nobleman went into a far country to receive for himself a kingdom and to return. 13 So he called ten of his servants, delivered to them ten minas,[a] and said to them, ‘Do business till I come.’ 14 But his citizens hated him, and sent a delegation after him, saying, ‘We will not have this man to reign over us.’ 15 “And so it was that when he returned, having received the kingdom, he then commanded these servants, to whom he had given the money, to be called to him, that he might know how much every man had gained by trading. 16 Then came the first, saying, ‘Master, your mina has earned ten minas.’ 17 And he said to him, ‘Well done, good servant; because you were faithful in a very little, have authority over ten cities.’ 18 And the second came, saying, ‘Master, your mina has earned five minas.’ 19 Likewise he said to him, ‘You also be over five cities.’
EXPLANATION BY SAINT KYRELLOS I
THE TWENTY-FOURTH PATRIARCH OF ALEXANDRIA
http://www.ccel.org/ccel/pearse/morefathers/files/cyril_on_luke_12_sermons_124_134.htm#SERMON CXXVIII.
http://www.ccel.org/ccel/pearse/morefathers/files/cyril_on_luke_12_sermons_124_134.htm#SERMON CXXIX.
SERMON CXXVIII.
19:11-27. And as they hear these things, He added and spoke a parable, because He was nigh to Jerusalem, and they thought that the kingdom of God was about immediately to be manifested. He said therefore, A certain nobleman went into a far country, to receive for himself a kingdom, and to return. And when he had called ten of his servants, he gave them ten minas 5, and said to them, Traffic until I come. But his citizens hated him, and sent an embassy after him, saying, We will not have this man to reign over us. And it came to pass that when he had received the kingdom and returned, he commanded them to call to him those servants, to whom he had given the money, that he might know what they had gained by trading. And the first came saying, Lord, your mina has gained ten minas more. And he said to him, Well, you good servant: because you have been faithful in a little, you shall have authority over ten cities. And the second came, saying, Lord, your mina has gained five minas. And he said also to him, And you shall be over five cities. And the other came, saying, Lord, behold your mina that I had, laid up in a napkin. For I was afraid of you, because you art a hard man; because you take up what you did not lay down, and reap what you did not sow. And he said to him, Out of your mouth will I judge you, you wicked servant. You knew that I am a hard man; that I take up what I did not I lay down, and reap what I did not sow. Why did you not give my money to the table [of the moneychanger], and I on my return should have exacted it with its usury. And he said to those that stood before him, Take from him the mina, and give it to him that has ten minas. And they said to him, Lord, he has ten minas! For I say to you, that to every one that has shall be given; but from him that has not, 592 even that which he has shall be taken away from him. But these my enemies, who did not want me to reign over them, bring them hither and slay them before me.
APPROACH yet once again, that opening widely the eye of the mind, we may receive the light of the sacred doctrines, which Christ richly sheds on those who love Him. For He also is the true light, 'Who enlightens angels, and principalities, and thrones and dominions, and even the holy seraphim, and also shines into the hearts of those that fear Him. Let us ask therefore the illumination which He bestows, that understanding exactly the force of the parable set before us, we may store up in our minds as a spiritual treasure the benefit which it offers us.
The scope therefore of the parable briefly represents the whole purport of the dispensation that was given to us, and of the mystery of Christ from the beginning even to the end. For the Word being God became man: but even though He was made in the likeness of sinful flesh, and on this account is also called a servant, yet He was and is free born, by His being ineffably begotten of the Father:----yes! and He is God also, transcending all in nature and in glory, and surpassing the things of our estate, or rather even the whole creation, by His incomparable fulness. The man therefore is freeborn, as being the Son of God: and not as we are called to this appellation by His goodness and love to mankind, but because it belongs to Him by nature, both to be of the Father by generation, and also to transcend every thing that is made. When then the Word, Who was in the likeness of, and equal with the Father, was made like to us, "He became obedient to death, and the death of the cross: and therefore, God also, it says, has highly exalted Him, and given Him a Name that is above every name: that at the Name of Jesus Christ every knee should bow, of things in heaven, and things in earth, and of those under the earth; and every tongue confess that Jesus Christ is Lord, to the glory of God the Father, Amen." Did the Father therefore give the Name Which is above every 593 name to the Son as one Who is not God by nature? And how then, if this be true, has there not been a new God manifested to us? And yet the sacred Scripture cries aloud, "There shall no new God be in you: neither shall you worship any strange God." But He would be different and alien from God, were He not of Him by nature.
The Son therefore certainly is God by nature: and how then did the Father give Him that Name which is above every name! To this we say, that when He was flesh, that is, man like to us, He took the name of a servant, and assumed our poverty and low estate: but when He had finished the mystery of the dispensation in the flesh, He was raised to the glory that belonged to Him by nature; not as to something unwonted and strange, and that accrued to Him from without, and was given Him from another, but rather as to that which was His own. For He spoke to God the Father in heaven, "Father, glorify You Me with the glory which I had with You before the world was." For existing before the ages, and before the worlds, as one That was of God, and was God, He was clothed with the glory which belongs to the Godhead; and when He became a man, as I said, He endured neither mutation nor change, but continued rather in that state in which He had constantly existed, and such as the Father was Who begot Him, that is to say, like Him in every thing. For He is also "the image of His person," Who by right of His nature possesses every thing that He is Who fathered Him, by being, I mean, of the selfsame substance, and of an equality admitting of no variation, and of a similarity to Him in every thing. Being therefore by nature God, He is said to have received of the Father the Name which is above every name, when He had become man, that He might be believed in as God and the King of all, even in the flesh, that was united to Him.
But when He had endured for our sakes the passion upon the cross, and by the resurrection of His body from the dead had abolished death, He ascended to the Father, and became as a man journeying to a far country: for heaven is a different country from earth,----and He ascended that He might receive for Himself a kingdom. Here again remember, 594 I pray, the blessed Paul, who says, "That we must destroy reasonings, and every high thing that exalts itself against the knowledge of God, and lead captive every thought to the obedience of Christ." For how does He Who reigns over all with the Father ascend to Him to receive a kingdom? I answer, that the Father gives this also to the Son in respect of His having become man. For when He ascended into heaven, He sat down on the right hand of the Majesty on high, henceforth expecting until His enemies are put under His feet. For it was said to Him by the Father, "Sit at My right hand, until I place Your enemies as the footstool for Your feet."
"But his citizens, it says, hated him." And similarly Christ reproaches the Jewish multitudes, saying, "If I had not done among them the works which no one else has done, they had not had sin: but now they have both seen and hated both Me and My Father." They would not have Him reign over them: and yet the holy prophets were constantly uttering predictions of Christ as of a King. For one of them even said, "Rejoice greatly, daughter of Zion, for lo! your King comes to you, just, and a Saviour; He is meek, and riding upon an ass, and upon a new foal." And the blessed Isaiah says of Him and of the holy apostles, "Behold a just king shall reign, and princes shall rule with judgment." And again, Christ Himself has somewhere said by the voice of the Psalmist, "But I have been appointed King by Him upon Zion, His holy mount, and I will declare the commandment of the Lord."
They then denied His kingdom: for when they drew near to Pilate saying, "Away with Him, away with Him, crucify Him," he asked them, or rather said to them in derision, "Shall I crucify your king?" And they answering with wicked words, said, "We have no king but Caesar." Having denied therefore the kingdom of Christ, they fell under the dominion of Satan, and brought upon themselves the yoke of sin, which cannot be thrown off. For they would not have their neck free, though Christ invited them thereunto, saying, that "Every one that does sin is the slave of sin: but the slave does not continue in the house for ever; the Son abides for ever: if therefore the Son make you free, you will become 595 truly free." And again, "If you abide in My Word, you are truly My disciples. And you shall know the truth, and the truth shall set you free." But Israel in its madness was not open to instruction, and therefore it has continued in slavery, because it refused to know Christ, Who makes free.
And thus far I will proceed on the present occasion, reserving for some other time the consideration of the rest of the parable; lest too long a discourse be found both fatiguing to him who speaks, and wearisome to those who hear. And may He Who is the Bestower and Giver of all good bless you all, even Christ: by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, for ever and ever, Amen. 596
SERMON CXXIX.
THE SAME SUBJECT CONTINUED.
MEN who are in debt run away from their creditors, because they know them to be importunate. But not so with me; for I have come to pay my debt, and to fulfil what I promised: and I rather pursue after my creditors than am pursued by them. What therefore is that which I promised, or what is the debt? At our last meeting then, a long parable having been read to us, we completed our exposition only of a certain portion of it, and reserved the remainder for this our holy meeting. And the parable was as follows; "A certain nobleman went into a far country to receive for himself a kingdom, and to return. And when he had called ten of his servants, he gave them ten minas, and said to them, Traffic until I come. But his citizens hated him, and sent an embassy after him, saying, We will not have this man to reign over us." And moreover to this He added, that when the nobleman returned after he had received the kingdom, he demanded of those servants to whom he had distributed the talents an account of their trafficking.
Now in our previous exposition we reined in our words, which, so to speak, were at full speed, at the sentence "but his citizens hated him: and would not have him reign over them." Now then I shall address you upon those servants who had been entrusted by their Lord with the minas; enquiring both who they were that traded and therefore were honoured; and who, on the other hand, is signified by that indolent and sluggish servant, who hid the talent, and added nothing thereunto, and thereby brought upon himself severe condemnation.
The Saviour therefore distributes to those who believe in Him a variety of divine gifts: for this we affirm to be the meaning of the talent. And great indeed is the difference between these [who receive the talents], and those who have even completely denied His kingdom. For they are rebels, 597 who throw off the yoke of His sceptre: while the others arc invested with the glory of serving Him. As faithful servants therefore they are entrusted with their Lord's wealth, that gaining something by trafficking therewith, they may earn the praises due to faithful service, and also be accounted worthy of those honours which abide for ever.
The manner therefore of the distribution and who the persons are, and what the talents signify which He distributes,----for He continues to distribute even to this day,----the sacred Scripture clearly shows. For the blessed Paul has said; "There are distributions of gifts, but the same Spirit: and there are distributions of ministries, but the same Lord: and there are distributions of things to be done, but the same God Who works all in every man." And subsequently, explaining what he said, he further states the kinds of the gifts, as follows; "For to one is given the word of wisdom: and to another the word of knowledge: and to another faith: and to another gifts of healing:" and so on. The diversity therefore of the gifts is made plain in these words.
But next I think that I ought to mention who they are who have been entrusted by Christ with these gifts, according to the measure of each one's readiness and disposition. For He knows whatsoever is in us, in that He is very God, Who spies the reins and hearts. Let us notice, however, that another Evangelist is aware of a difference in the amount of the distribution that was made of the talents. "For to one, he says, He gave five talents; and to another two, and to an-other one" You see that the distribution was made suitably to the measure of each one's faculties. And as to those who were entrusted with them, come, and let us declare who they are to the best of our ability. They are then those who are "perfect in mind, to whom also strong meat is fitting, and whose intellectual senses are exercised for the discerning of good and evil." They are those who are skilled in instructing rightly, and acquainted with the sacred doctrines: who know how to direct both themselves and others to every better work: such, in short, as above all others the wise disciples were. And 598 again, next to these come such as succeeded to their ministry, or who hold it at this day, even the holy teachers, who stand at the head of the holy churches: who are the rulers of the nations, and know how to order to every thing that is useful those who arc subject to them. Upon these the Saviour bestows a diversity of divine gifts, that they may be "lights in the world, holding the word of life:" and they, by admonishing the people under their charge, and giving them such counsel as is useful for life, and rendering them steadfast, and of an upright and blameless faith, gain by traffic to their talent, and seek spiritual increase. Greatly blessed are they, and win the portion that becomes the saints. For when the nobleman, even Christ, shall have returned after he has received the kingdom, they will be accounted worthy of praises, and rejoice in surpassing honours. For having multiplied the talent tenfold, or fivefold, by winning many men, they will be set over ten or five cities; that is, they will again be rulers, not merely over those whom they ruled before, but even also over many others. For on this account we find the saints, by the voice of the Psalmist, extolling and making the praises of their gratitude mount up to Christ, Who crowns them; and saying, "He has subjected the Gentiles to us, and nations under our feet." And that it is the practice and earnest purpose of the saints to make those who are taught by them partakers of the grace given them by Christ, any one may learn from the message which the blessed Paul sent to certain, saying, "For I desired to see you, that I might give you some spiritual gift, that you may be established." And he testifies also to his disciple Timothy, "Despise not the gift that is in you, which was given you by the laying on of my hands." For he wished him to excel in his teaching. And the Saviour Himself also somewhere said in another parable, "Who therefore is the faithful and wise servant, whom his lord shall set over his household, to give them their food at its season? Blessed is that servant, whom his lord when he comes shall find so doing. Verily I say to you, that he will set him over all that he has." And what is the meaning of his giving his follow servants food, except it be the distributing to the people committed to his charge the benefit of 599 spiritual instruction, and the satisfying, so to speak, with spiritual victuals those who hunger after righteousness?
There are honours, therefore, and triumphs, and crowns for those who have laboured, and loved service: but shame for those who have been overcome by sloth. For he who hid his mina in a napkin became liable to a terrible condemnation. He drew near, saying, "Lo! you have that is yours!" But the purpose, He says, for which you received it, was not that you should keep it in concealment. And if you knew that I am a hard man. that I reap where I have not sowed, and that I gather whence I have not scattered; lo! this very thing, He says, even makes your guilt the heavier, and gives no specious pretext for your slothfulness. For if I am a hard man who reap where I have not sowed, why did you not give the grace that was bestowed upon you;----for this is the meaning of the mina;----to the money-changers: why, that is, did you not lay it out for the happiness or the benefit of those who would well know how to put to the test what they had received from you? "For so when I came, I should have exacted, that is, should have received back my own with its increase." For it is the duty of teachers to sow, and plant, as it were, in their hearers beneficial and saving counsel: but to call to obedience those whom they teach, and render their mind very fruitful, is the effect of that power which God bestows. And this is the increase. For when those who have heard the divine words, receive into their mind the benefit of them, and labour with joy in doing good, then do they offer that which was given them with increase.
"Take therefore, he says, from him the mina, and give it to him that has ten minas; for to him that has, there shall more be given: but from him that has not, even that which he seems to have shall be taken away from him." For that slothful servant was stripped even of the gift which had been bestowed upon him: but those who have advanced in the better course, and proved superior to indolence and sloth, will receive fresh blessings from above, and being filled with divine gifts, will mount up to a glorious and admirable lot.
We have seen the honours of the saints: come and let us examine the torments of the wicked, who would not have that 600 man of noble lineage to rule over them. " But those, my enemies, He says, who would not that I should reign over them, bring hither, and slay them before Me." This was the fate of the Israelitish race: for having denied the kingdom of Christ, they fell into extreme miseries: being evil, they evilly perished. And the gangs too of wicked heretics deny the kingdom of Christ, and so also do all those, who, disregarding the duty of living uprightly, spend their lives in impurity and sin. And these also suffering a penalty like to that of those mentioned above shall go to perdition.
But over us Christ rules as King, and we have a good hope, that we shall also be counted worthy of the portion of the saints, and twine around our heads the crown that becomes the steadfast; for this also is the gift of Christ our common Saviour; by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, for ever and ever, Amen. 601
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‘’ESSAHAR ERROAHY’’ SPIRITUAL AWAKENESS
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