Patristics
Matt. 25:14-30
Saint John Chrysostom, Homily 78 on Matthew
Saint John Chrysostom, An Exhortation To Theodore After His Fall, 1, 10
Tell me, if a sum of money chance to be due to you, do you not always, when you meet the debtor, remind him of the loan? Do thou too act thus; and let every one suppose that his neighbour owes him money, viz., the fulfilling of this precept; and upon meeting him, let him put him in mind of the payment, knowing that no small danger lies at our door, whilst we are unmindful of our brethren. For this cause I too cease not to make mention of these things. For I fear, lest by any means I should hear it said on that day, "O wicked and slothful servant, thou oughtest to have put my money to the exchangers." (Matt. 25:26-27) Behold, however, I have laid it down, not once, or twice, but oftentimes. It is left then for you to mischarge the usury of it. Now the usury of hearing is the manifestation of it by deeds, for the deposit is the Lord’s. Therefore let us not negligently receive that with which we are entrusted; but let us keep it with diligence, that we may restore it with much interest on That Day. For unless thou bring others to the performance of the same good works, thou shalt hear that voice, which he who buried the talent heard. But God forbid it should be this! but may you hear that different voice which Christ uttered, saying to him who had made profit, "Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things." (Matt. 25:21) - Saint John Chrysostom, Homilies On the Statues, 12, 16
But to explain myself more clearly: suppose two rich merciful men, and let them give to the poor: then let one continue in his riches and enjoy all prosperity: the other fall into poverty and diseases and calamities, and give God thanks. Now when these are gone away into the other world, which will receive the greater reward? Is it not quite plain that it will be he who is sick and in adversity, seeing that though he did well and suffered ill, he felt not according to human infirmity? I suppose this is plain to every one. And, in truth, this is the adamantine statue, this is the considerate servant. (cf Matt. 25:21) But if we ought not to do any thing good for the hope of the kingdom, but because it so pleaseth God, which is more than any kingdom; what doth he deserve, who because he doth not receive his recompense here, is become more remiss concerning virtue? - Saint John Chrysostom, Homily 43 on First Corinthians
Insult not a thing so marvelous as love, nor say that this is its root. As if one were to say, that a tree which bore gold and precious stones had not its root of the same, but that it was gendered of rottenness; so doest even thou: for even though friendship should be born from that source, nothing could possibly be colder. But those other tables produce friendship, not with man, but with God; and that an intense one, so thou be intent on preparing them. For he that expendeth part in this way and part in that, even should he have bestowed much, hath done no great thing: but he that expendeth all in this way, even though he should have given little, hath done the whole. For what is required is that we give, not much or little, but not less than is in our power. Think we on him with the five talents, and on him with the two. (Matt. 25:15) Think we on her who cast in those two mites. (Mark 12:41) Think we on the widow in Elijah’s days. She who threw in those two mites said not, What harm if I keep the one mite for myself, and give the other? but gave her whole living. (1 Ki. 17) But thou, in the midst of so great plenty, art more penurious than she. Let us then not be careless of our own salvation, but apply ourselves to almsgiving. For nothing is better than this, as the time to come shall show; meanwhile the present shows it also. Live we then to the glory of God, and do those things that please Him, that we may be counted worthy of the good things of promise; which may all we obtain, through the grace and love toward man of our Lord Jesus Christ, to whom be the glory and the power and honor, now and ever, and world without end. Amen. - Saint John Chrysostom, Homily 1 on Colossians
See again the five virgins also, hearing before all, "I know you not." (Matt. 25:12) For the five and five do not set forth the number of five only, but those virgins who are wicked and cruel and inhuman, and those who are not such. So also he that buried his one talent, heard before all, even of those who had brought the five and the two, "Thou wicked and slothful servant." (Matt. 25:26) But not by words alone, but by deeds also does He then convict them: even as the Evangelist also says, "They shall look on Him whom they pierced." (John 19:37) For the resurrection shall be of all at the same time, of sinners and of the righteous. At the same time shall He be present to all in the judgment. - Saint John Chrysostom, Homily 31 on Hebrews
Teacher of the Latin Church, Thomas Aquinas, Catena Aurea, Gospel of Matthew, Chapter 25
2 Cor. 6:1-10
Saint John Chrysostom, Homily 12 on Second Corinthians
For therefore it is that all this is done, that we may not fancy that he was above human nature: (therefore) you see him desiring (something), and hasting, and in many instances not obtaining (his object): for those great and holy men were partakers of the same nature with us; it was in the will and purpose that they differed, and so it was that also they attracted upon themselves the great grace they did. See, for instance, how many things they order by an economy of their own. "That we give not offence" (2 Cor. 6:3) to those who wish (to take offence), and, "That our ministry be not blamed." Behold, both an irreproachable life and on the other hand condescension. This is (indeed to be) called economy, to the (very) summit and height (of it). For he that went beyond the commandments of Christ, was on the other hand more humble than all. "I am made all things to all men," he says, "that I might gain all." (1 Cor. 9:22.) He cast himself also upon dangers, as he says in another place; "In much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments." (2 Cor. 6:4-5) And great was his love for Christ. For if there be not this, all else is superfluous, both the economy (of condescending accommodation), and the irreproachable life, and the exposing himself to dangers. "Who is weak," he says, "and I am not weak? Who is offended, and I burn not?" (2 Cor. 11:29) These words let us imitate, and let us cast ourselves upon dangers for our brethren’s sake. Whether it be fire, or the sword, cast thyself on it, beloved, that thou mayest rescue (him that is) thy member: cast thyself, be not afraid. Thou art a disciple of Christ, Who laid down His life for His brethren: a fellow-disciple with Paul, who chose to suffer numberless ills for his enemies, for men that were warring against him; be thou filled with zeal, imitate Moses. He saw one suffering wrong, and avenged him; he despised royal luxury, and for the sake of those who were afflicted he became a fugitive, a wanderer, lonely and deserted; he passed his days in a foreign land; and yet he blamed not himself, nor said, "What is this? I despised royalty, with all that honor and glory: I chose to avenge those who were wronged, and God hath overlooked me: and not only hath He not brought me back to my former honor, but even forty years am I passing in a foreign land. Truly, handsomely have I received my wages, have I not!" But nothing of the kind did he say or think. So also do thou: be it that thou suffer any evil for doing good, be it that (thou have to wait) a long time, be not thou offended, be not discomposed: God will of a surety give thee thy reward. The more the recompense is delayed, the more is the interest of it increased. Let us have a soul apt to sympathize, let us have a heart that knows how to feel with others in their sorrows: no unmerciful temper, no inhumanity. - Saint John Chrysostom, Homily 43 on Acts
"Let us come then boldly [with confidence] unto the throne of His grace, that we may obtain mercy, and find grace to help in time of need." (Heb. 4:16) What "throne of grace" is he speaking of? that royal throne concerning which it is said, "The Lord said unto my Lord, Sit Thou on My right hand." (Ps. 110:1) What is "let us come boldly"? Because "we have a sinless High Priest" contending with the world. For, saith He, "Be of good cheer, I have overcome the world" (John 16:33); for, this is to suffer all things, and yet to be pure from sins. Although we (he means) are under sin, yet He is sinless. How is it that we should "approach boldly"? Because now it is a throne of Grace, not a throne of Judgment. Therefore boldly, "that we may obtain mercy," even such as we are seeking. For the affair is [one of] munificence, a royal largess. "And may find grace to help in time of need [for help in due season]." He well said, "for help in time of need." If thou approach now (he means) thou wilt receive both grace and mercy, for thou approachest "in due season"; but if thou approach then , no longer [wilt thou receive it]. For then the approach is unseasonable, for it is not "then a throne of Grace." Till that time He sitteth granting pardon, but when the end [is come], then He riseth up to judgment. For it is said,"Arise, O God, judge the earth." (Ps. 82:8) ("Let us come boldly," or he says again having no "evil conscience," that is, not being in doubt, for such an one cannot "come with boldness.") On this account it is said, "I have heard thee in an accepted time and in a day of salvation have I succored thee." (2 Cor. 6:2) Since even now for those to find repentance who sin after baptism is of grace. - John Chrysostom, Homily 7 on Hebrews
But in our commemoration of these things, my brethren, let us not be occupied with meats, but let us glorify the Lord, let us become fools for Him who died for us, even as Paul said; ‘For if we are foolish, it is to God; or if we are sober-minded, it is to you; since because one died for all men, therefore all were dead to Him; and He died for all, that we who live should not henceforth live to ourselves, but to Him who died for us, and rose again.’ (2 Cor. 5:13-15) No longer then ought we to live to ourselves, but, as servants to the Lord. And not in vain should we receive the grace, as the time is especially an acceptable one, (2 Cor. 6:1-2) and the day of salvation hath dawned, even the death of our Redeemer. For even for our sakes the Word came down, and being incorruptible, put on a corruptible body for the salvation of all of us. Of which Paul was confident, saying, ‘This corruptible must put on incorruption.’ (1 Cor. 15:53) The Lord too was sacrificed, that by His blood He might abolish death. Full well did He once, in a certain place, blame those who participated vainly in the shedding of His blood, while they did not delight themselves in the flesh of the Word, saying, ‘What profit is there in my blood, that I go down to corruption?’ (Ps. 30:9) This does not mean that the descent of the Lord was without profit, for it gained the whole world; but rather that after He had thus suffered, sinners would prefer to suffer loss than to profit by it. For He regarded our salvation as a delight and a peculiar gain; while on the contrary He looked upon our destruction as loss. - Saint Athanasius, Letter 6, 4
Blessed Gregory of Nyssa, On Virginity, 4
Do not angle for compliments, lest, while you win the popular applause, you do despite to God. "If I yet pleased men," says the apostle, "I should not be the servant of Christ." (Gal. 1:10) He ceased to please men when he became Christ’s servant. Christ’s soldier marches on through good report and evil report, (2 Cor. 6:8) the one on the right hand and the other on the left. No praise elates him, no reproaches crush him. He is not puffed up by riches, nor does he shrink into himself because of poverty. Joy and sorrow he alike despises. The sun does not burn him by day nor the moon by night. (Ps. 121:6) Do not pray at the corners of the streets, (Matt. 6:5) lest the applause of men interrupt the straight course of your prayers. Do not broaden your fringes and for show wear phylacteries, (Matt. 23:5) or, despite of conscience, wrap yourself in the self-seeking of the Pharisee. - Blessed Jerome, Letter 52, 13
Blessed Jerome, Letter 45, 6
