馬太福音講道集 第 79 章

'Then shall the kingdom of heaven be likened unto ten virgins, who took their lamps and went forth to meet the bridegroom.'

'And five of them were wise, and five were foolish, who,' it says, 'took no oil.'

'But the wise took oil in their vessels together with their lamps.'

'And while the bridegroom tarried,' and what follows.

These parables resemble the former one, of the faithful servant and of the ungrateful one who had devoured his master's goods.

For there are four in all which in various ways exhort us concerning the same things;

I mean concerning zeal for almsgiving, and for benefiting our neighbour by every means in our power, since it is not possible to be saved otherwise.

But here he speaks more generally concerning every kind of help which one ought to show toward one's neighbour;

whereas in the case of the virgins he speaks specifically of almsgiving in money, and more vehemently than in the former parable.

For there he punishes the one who beats his fellow-servants, and gets drunk, and scatters and destroys his master's goods;

but here even the one who does not help, nor lavishly pour out his possessions upon those in need.

For they had oil indeed, but not in abundance.

But for what reason does he set forth this parable in the person of virgins, and not simply propose any person whatever? He had discoursed greatly concerning virginity, saying:

'There are eunuchs, who have made themselves eunuchs for the kingdom of heaven's sake;'

and, 'He that is able to receive it, let him receive it.'

He knew also that the multitude of men held a high opinion concerning it.

For the matter is indeed great by nature, and is shown to be so from the fact that it was neither accomplished in the Old Covenant by those ancient and holy men, nor in the New did it come under the constraint of law.

For he did not command this, but left it to the free choice of those who heard.

'Now concerning virgins I have no commandment of the Lord.'

'For I praise the one who succeeds in it, but I do not compel the one who is unwilling, nor do I make the matter a command.'

Since therefore the matter was both great and held in high esteem among the many, in order that no one who accomplishes it might be disposed as though he had accomplished the whole and neglect the rest, he sets forth this parable, sufficient to persuade that virginity, even though it possess all else, if it be destitute of the good things that come from mercy, is cast out together with the fornicators;

and he places the inhuman and the merciless man among them.

For the one was overcome by the love of bodies, but these women by the love of money.

But the love of bodies and the love of money are not on the same level;

rather, the love of bodies is by far the sharper and the more tyrannical.

By so much, then, as the adversary is weaker, by so much the more inexcusable are those women who are overcome.

For this very reason He calls them foolish, because, having endured the greater toil, for the sake of the lesser they betrayed the whole.

By the lamps here He means the very gift of virginity, the purity of holiness;

and by the oil, He means loving-kindness, almsgiving, the help given to those in need.

'And while the bridegroom tarried, they all slumbered and slept.'

He shows that the interval in between will again be no short time, leading the disciples away from expecting that His kingdom would appear at once and immediately.

For this reason too He continually checks them back from this hope.

And along with this He also intimates that death is a sleep.

'And at midnight there was a cry.'

Either He was keeping to the parable, or again He shows that the resurrection takes place in the night.

And Paul too points to this cry, saying:

'With a command, with the voice of an archangel, and with the last trumpet, He shall descend from heaven.'

And what do the trumpets mean? And what does the cry proclaim? 'The bridegroom cometh.'

'They trimmed their lamps. And the foolish said unto the wise:'

'Give us of your oil.'

Again He calls them foolish, showing that nothing is more foolish than those who traffic in money here, yet depart there stripped bare — to the very place where we most need loving-kindness, where much oil is required.

And they were foolish not in this respect only, but also because they expected to receive from those women, and asked at an unseasonable time;

and yet none were more full of loving-kindness than those virgins, who for this very reason were most highly approved.

'For give us,' she says, 'of your oil;'

and they set forth the urgency of their need;

'for our lamps,' she says, 'are going out.'

And neither the kindness of those they asked, nor the easiness of the request, nor its necessity and pressing need availed to make them succeed.

But what then do we learn from this? That none of us there, once betrayed by his works, will be able to come to another's aid;

not because he is unwilling, but because he is unable.

For these women too take refuge in impossibility.

This the blessed Abraham also made plain, when he said that 'there is a great gulf between you and us, so that not even to those who wish is it possible to cross over.'

'But go ye to them that sell, and buy.'

And who are they that sell? The poor.

And it was then that they ought to have sought — not at that other moment.

Do you see how great a business the poor provide for us? If you were to do away with these, you would do away with the greater part of our hope of salvation.

Therefore we must gather the oil here, that it may become useful there, when the appointed time calls us.

For that is not the time for gathering.

Do not, then, waste your substance in vain upon luxuries and vainglory.

For you will have great need there of the oil.

When those women had heard these things, they went away, but gained nothing thereby.

And this He says either as keeping to the parable and weaving it out;

or else, by these words, showing that even if we become full of loving-kindness after our departure, we shall gain nothing thereby toward escaping.

So then, not even their eagerness sufficed for these women.

For it was not here that they went off to those who sell, but there.

nor to the rich man, when he had become so full of loving-kindness as to be concerned even for those who belonged to him.

For the very man who ran past the one lying at his gateway now hastens to snatch out of their perils and out of hell those he had never even set eyes on, and he begs that some be sent to carry this message to them.

Yet nonetheless it was of no avail. He gained nothing thereby, just as neither did these women.

For while they, having heard these things, went away, the bridegroom came;

and those who were ready went in with him, but the others were shut out.

After the many labours, after the countless sweat-drops and that unbearable struggle, and the trophies they had raised up against nature raging against them, they were put to shame, and with their lamps gone out they departed, bowed low with their faces to the ground.

For nothing is dimmer than a virginity that has no mercy;

so also the many are wont to call the merciless ones dark and gloomy.

What profit, then, is there in virginity, when they did not see the bridegroom, and did not even accomplish anything by knocking, but heard that fearful word, 'Depart, I know you not'? And when He Himself says this, nothing else is left but hell and the unbearable punishment;

or rather, this word is even more grievous than hell itself.

This same word He spoke also to those who work iniquity.

'Watch therefore, for you know not the day, nor the hour.'

Do you see how continually He adds this, showing how profitable is our ignorance of our departure from this life? Where now are those who all their life long are slothful, but when they are reproached by us, say, 'At the time of my death I shall leave my goods to the needy'? Let them hear these words, and let them amend their ways.

For indeed at that very hour many have fallen from this purpose, being suddenly snatched away, and not even permitted to give their households instructions concerning the things they wished.

This parable, then, was spoken for the sake of almsgiving by means of money;

but the one after it is directed against those who are unwilling to help their neighbours by any means whatsoever—not by money, not by word, not by patronage, not by anything else—but hide away everything.

And why then does this parable

bring in a king, while that other one brings in a bridegroom? That you may learn how intimately Christ is disposed toward the virgins, who strip themselves of their possessions;

Wherefore Paul also lays down this as the standard of the matter,

'The unmarried woman is anxious about the things of the Lord,' he says;

and, 'for what is seemly, and that she may wait upon the Lord without distraction.'

And if in Luke the parable of the talents is placed differently, this must be said, that this one is one parable, and that is another.

For in that one, from a single starting sum the revenues came out differing;

for from a single mina one man brought in five, and another ten, and therefore they did not receive the same reward;

but here it is the opposite, and therefore the crown too is equal.

For he who received two gave back two, and he who received the five likewise;

but there, since from the same starting sum one produced a greater and another a lesser revenue, fittingly they do not enjoy the prizes alike.

And observe how everywhere He does not demand it back immediately.

For indeed in the case of the vineyard He let it out to husbandmen, and went abroad;

and here too He entrusted it, and went abroad, that you may learn His long-suffering.

And to me it seems that in saying these things He is also hinting at the resurrection.

But here it is no longer husbandmen and a vineyard, but all are labourers.

For He speaks not to rulers only, nor to Jews only, but to all men.

And those who bring their gains gratefully acknowledge both what is their own and what belongs to their master.

And the one says, 'Lord, you gave me five talents;'

showing that from Him they received the resources for their work, and knowing much gratitude, and reckoning the whole to Him.

What then does the master say? 'Well done, good servant,' He says (for this is the mark of a good man, to look to his neighbour), 'and faithful;'

'you were faithful over a few things, I will set you over many things;'

'enter into the joy of your lord.'

showing forth all blessedness by this single word.

But that man did not so; rather how? 'I knew that thou art a hard man, reaping where thou hast not sown, and gathering where thou hast not scattered;'

'and being afraid, I hid thy talent.'

What then says the master? 'Thou oughtest to have put my money to the bankers'—that is, thou oughtest to have spoken, to have exhorted, to have counselled.

But they are not persuaded? Yet that is no concern of thine.

What could be gentler than this? 3.

For men do not act thus, but they make the very one who lent responsible also for the exacting of the debt;

but here he says, thou oughtest only to have paid it down, and to have committed the exacting to me.

'And I would have required it with interest;'

by interest meaning the demonstration in works of what was heard.

Thou oughtest to have done the easier part, and to have left the harder to me.

Since therefore he did not do this, 'Take,' says he, 'from him the talent, and give it to him that hath the ten talents.'

'For unto him that hath shall be given, and he shall have abundance;'

'but from him that hath not, even that which he hath shall be taken away from him.'

What then does this mean? He who has the grace of speech and of teaching to profit others, and uses it not, shall lose the grace also;

but he who gives diligence shall draw to himself the more abundant gift;

even as that man loses also what he had received.

But the loss stops not there for the slothful man; nay, the punishment too is intolerable, and together with the punishment comes the sentence heavy-laden with accusation.

'For cast ye out the unprofitable servant,' says he, 'into the outer darkness;'

'there shall be the weeping and the gnashing of teeth.'

Didst thou see how not only the extortioner and the covetous, nor the doer of evil, but he also that does not good is punished with the uttermost punishment? Let us therefore hearken to these words.

While it is the season, let us lay hold of our salvation, let us take oil for our lamps, let us labour for the talent.

For if we are slothful and spend our time here in idleness, no one will thereafter have mercy on us there, even though we should lament ten thousand times.

He too that had the filthy garments condemned himself, and yet it profited him nothing.

He that had the one talent even gave back the deposit which had been entrusted to him, and yet he was thus condemned.

The virgins too entreated, and drew near, and knocked, and all in vain and to no purpose.

Knowing these things then, let us contribute wealth, and diligence, and protection, and all things unto [the salvation of our neighbour].

For the talents here are each man's ability, whether in patronage, or in money, or in teaching, or in whatsoever thing of the like kind.

Let no man say, 'I have but one talent, and can do nothing.'

For thou art able even by one to be approved.

For thou art not poorer than that widow, thou art not more unlettered than Peter and John, who were both plain men and unlearned; yet nevertheless, since they showed forth zeal and did all things for the common good, they laid hold of heaven.

For nothing is so dear to God as to live for the common benefit.

For this cause God gave us speech, and hands, and feet, and strength of body, and mind, and understanding, that we may use all these things both for our own salvation and for the benefit of our neighbours.

For our speech is useful to us not only for hymns and thanksgivings, but it is also profitable for teaching and for exhortation.

And if we use it for this, we have emulated the Master;

but if for the contrary, the devil.

Since Peter too, when he confessed the Christ, was pronounced blessed, as having uttered the things of the Father;

but when he refused the cross and forbade it, he was rebuked severely, as minding the things of the devil.

[for such was] the saying, so great was the accusation;

when of our own will we sin greatly, what pardon shall we have? Let us therefore utter such things, that from the very words it may be manifest that they are Christ's.

For it is not when I merely say, 'Rise and walk,' nor when I say, 'Tabitha, arise,' that I then speak the words of Christ;

but far rather when, being reviled, I bless, and when, being insulted, I pray on behalf of the one who insults me.

Formerly, then, I used to say that our tongue is a hand that touches the feet of God;

but now I say far more, that our tongue is a tongue imitating the tongue of Christ, if it displays the fitting exactness, if we utter those things which He wills.

And what are the things He wills us to utter? Words full of gentleness and meekness;

just as He Himself also uttered, saying to those who insulted Him, 'I have not a demon;'

'If I have spoken evil, bear witness of the evil.'

If you too speak thus, if you speak for the correction of your neighbors, you have gained a tongue resembling that one.

And this God Himself declares;

for 'He that brings forth the precious out of the vile shall be as My mouth,' He says.

When, therefore, your tongue becomes as the tongue of Christ, and your mouth becomes the mouth of the Father, and you become a temple of the Holy Spirit, what honor thereafter could ever be equal to this? For not even if your mouth were composed of gold, nor even of precious stones, would it so shine as it does now, illumined by the adornment of gentleness.

For what is more desirable than a mouth that knows not how to insult, but has practiced to bless [and to speak kindly]? But if you cannot bear to bless the one who curses you, keep silent, and for the present accomplish at least this;

and advancing along the way and striving as you ought, you will attain even to that, and you will possess such a mouth as we have described.

And do not think what has been said to be too bold.

For the Master is loving toward mankind, and it becomes the gift of His goodness.

It is a bold thing to have a mouth resembling the devil's, to possess a tongue like that of an evil demon—especially for one who partakes of such mysteries, and who has communion in the very flesh of the Master.

Considering these things, then, become like Him according to your ability.

The devil will no longer be able even to look you in the face, once you have become such a one.

For he recognizes the royal stamp;

he knows the weapons of Christ, by which he was vanquished.

And what are these? Gentleness and meekness.

For when on the mountain He dashed down and laid low the one who assailed Him, it was not by being recognized that He was Christ, but from these words that He ensnared him; He took him by gentleness, He put him to flight by meekness.

If you see a man who has become a devil and is coming against you, do you also conquer in this same way.

Christ has given you authority to become like Him according to your ability.

It is a fearful thing not to become like Him.

In this respect one may become such as He is, so far as it is possible for a man to become.

For this reason greater is the one who speaks thus than the one who prophesies.

but here there is both your labor and your sweat.

Teach your soul to fashion for you a mouth resembling the mouth of Christ.

For it is able to create such things, if it wills;

it knows the art, if only it be not slothful.

And how, one asks, is such a mouth fashioned?

By what sort of colors? By what sort of material? By colors indeed and by no material at all;

but by virtue alone, and by gentleness, and by humility of mind.

Let us see how a mouth of the devil also is fashioned, that we may never construct that one.

How, then, is it fashioned? By curses, by insults, by envy, by perjury.

For whenever anyone utters the things that belong to him, he takes on that one's tongue.

What pardon, then, shall we have—nay rather, what punishment shall we not undergo—when the tongue by which we were counted worthy to taste the Master's flesh, this very tongue we allow to utter the things of the devil? Let us then not permit it, but let us employ all diligence, so as to train it to imitate its own Master.

For if we train it to this, it will set us with much boldness before the judgment-seat of Christ.

But if one knows not how to speak thus, neither will the Judge give ear to him.

For just as, when the judge happens to be a Roman, he will not listen to the defense of one who does not know how to speak in that manner,

so also Christ, unless you speak after His own manner, will not listen to you, nor give heed.

Let us therefore learn to speak in the manner in which our King is accustomed to listen.

Let us be zealous to imitate that tongue.

And should you fall into mourning, take care that the tyranny of dejection does not twist your mouth, but that you speak as Christ did.

For He too mourned, both over Lazarus and over Judas.

If you fall into fear, seek again to speak as He did.

For He too fell into fear for your sake, according to the plan of the economy of redemption.

Nevertheless, 'not as I will, but as You will.'

And if you weep, shed your tears quietly, as He did.

And if you fall into plots against you and into grief, dispose of these too as Christ did.

For indeed He too was plotted against and was grieved, and He says:

'My soul is exceedingly sorrowful, even unto death.'

And He furnished you with every example, that you might keep these very measures, and not corrupt the rules that have been given you.

In this way you will be able to have a mouth resembling that mouth of His;

in this way, while walking upon the earth, you will display to us a tongue like His who sits on high, by preserving the right measures in dejection, in anger, in mourning, and in anguish.

How many of you are there who long to see His form? Behold, it is possible not only to see Him, but even to become like Him, if we are zealous.

He does not so gladly embrace the mouth of prophets as that of gentle and meek men.

'For many will say to Me,' He says, 'did we not prophesy in Your name?' And I will say to them:

But as for Moses, since he was exceedingly gentle and meek ('For Moses,' it says, 'was a man most meek above all the men who were upon the earth'), He so embraced and loved him, as to speak, so to say, 'Face to face, mouth to mouth He spoke,' as a friend to his own friend.

You will not now command demons, but you will then command the fire of hell, if you have your mouth resembling the mouth of Christ.

You will command the abyss of fire, and will say, 'Be silent, be muzzled';

and with much boldness you will mount up to the heavens, and will enjoy the kingdom;

which may it be granted us all to attain, by the grace and love toward mankind of our Lord Jesus Christ, with whom to the Father together with the Holy Spirit be glory, might, and honor, now and ever and unto the ages of ages.