So likewise you, when you shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do.
All Commentaries on Luke 17:10 Go To Luke 17
Cornelius a Lapide
AD 1637
Even so ye also. "Woe unto us if we do it not," says S. Bernard in his fourth sermon on Psalm xv. So the Apostle, 1 Corinthians 9:16, "Woe is unto me if I preach not the gospel," because God has commanded me to do so.
The heretics object, "Christ here calls His faithful, useless servants, therefore by their merits they deserve nothing, nay, they do nothing good, because they contribute nothing useful " I .answer, Their first premiss is false, for Christ does not call His own servants unprofitable, nay, in Matthew 25:23, He says, "Well done, good and faithful servant," &c. But He warns each one of the faithful to call himself unprofitable, to the avoidance of vainglory, and to the greater increase of humility and equally so of their merit, as say SS. Ambrose, Chrysostom, Theophylact, Bede, and others, passim; and that, in a sense not false and pretended but true and sincere. Because the faithful servant, in merely fulfilling the precepts of God, does nothing peculiar or remarkable, but only that which by the law of God he ought to do, and to which he was bound under the penalty of sin. He therefore both Isaiah , and is called, unprofitable, because he has fulfilled the commandments alone, but has omitted the counsels and works of supererogation, as Christ Himself explains: "All things that are commanded," and "what we ought to do we have done." He therefore gains only the ordinary reward of such observance of His commands; but to that exceptional glory, and crown, and aureole of the observance of the Evangelical counsels he does not attain; as says S. Paul, whose words I will shortly cite. Again, says S. Chrysostom, "When we say, with humility, we are unprofitable servants," Christ says, "Well done, good and faithful servant."
S. Bernard again, in his treatise de Prcept et Dispens, thus explains the matter, "We are unprofitable servants, we have done what we ought;" i.e. If you are content with the mere precept and traditions of the law, and do not give yourselves up to the counsels and persuasions of perfection, you are free indeed from debt, but you are not praiseworthy for merit; you have escaped punishment, you have not gained the crown.
It is this which S. Paul, when preaching the Gospel freely, and when he might have required food from the faithful, 1 Corinthians 9:15, calls his glory.
Secondly, Even S. Paul himself, the other Apostles, and the Religious, in observing not only the precepts but also the counsels of Christ, can truly say, "We are unprofitable servants: we have done what we ought to do." Firstly, because we owe to God our souls, our bodies, our lives, and all that we have, which, whatever good we do, we can never pay back. This debt is infinite and manifold, but it is especially fourfold. First, there is the debt of creation, for as we were created out of nothing by God, the whole that we are we owe to God our Creator. Thus Plato in his Phdo, "Man is one of the possessions of God." "Behold," says S. Bernard on "Our Fourfold Debt," "He is at the door who made the heavens and the earth. He is thy Creator and thou art His creature: thou art the end of His work." The second is the debt of emption and redemption, for Christ redeemed us from death and hell at the price of His own blood. We are therefore slaves of purchase, nay, "the purchased servants of Christ," 1 Corinthians 6:20. S. Bernard, in the sermon already cited: "Firstly, we owe all our lives to Christ Jesus, for He laid down His life for us, and endured bitter torments, that we might not have to undergo eternal ones." He sums up thus: "When I give to Him all that I Amos , all that I can do, is not this as a star to the sun, a drop to the river, a stone to the mountain, a grain to the heap?" So in his tract, De Deo dilig.: "If I owe my whole self for my first creation, what shall I add for my second, and that brought about as it was? For a second creation is not effected as easily as a first. He who made me once and only by a word, in creating me a second time spoke many words and did wonderful things and endured hard things, and not only hard but even undeserved things. In the first creation He gave me to myself, in the second He gave Himself to me, and when He gave Himself to me He restored me to myself. Given, then, and restored, I owe myself for myself, and I have a double debt. What reward shall I give to God for Himself, for if I were to weigh myself a thousand times, what am I to God?"
The third debt Isaiah , that renouncing Satan in our baptism we have given ourselves wholly over to the obedience of Christ; He in regenerating us in Himself has made us new men, and divine, who are the Temple of God and of the Holy Ghost.
The fourth is that He is our beginning and final end, and He to whom we ought to direct all our actions. For He has promised us the happiness of heaven, and everlasting glory, which is nothing else than the vision and fruition of God. See Jerome (Platus, Book I, On the Grace or a Religious State, chapters iii. iv.), where he recounts seven titles of our service, on account of which we are not of our own right, but are God"s and Christ"s.
To these add that we are unprofitable servants in respect of God; for, to God who is immense, most rich, and most blessed, we can add no good thing. Hence S. Augustine on Psalm xxxix. "He possesses thee that thou mayest possess Him. Thou wilt be His land, Thou wilt be His house. He possesses thee, He is possessed by thee, that He may profit thee. Canst thou profit Him in any way? For I said to the Lord, "Thou art my God, therefore shall I want no good thing.""
Again, we are unprofitable, because we sin in many things, and many of our words are infected by negligence or vainglory or some other fault. In addition to this, our actions, if looked upon with strictness, as they proceed from men, are without value to the meriting of the grace and glory of God: according to the Apostle, Romans 8:18. So S. Augustine, whose words I will shortly produce. Lastly, all our actions derive the dignity of worth and merit from the grace and promise of God, and are useful to ourselves, not to Him. Hence the Arabic reads, "We are indeed useless servants, for we have done that which was our interest to do." So Euthymius, S. Cyril in the Catena, and others.
And thus did those monks of the Alps to whom S. Bernard wrote his152d Epistle; "You account yourselves unprofitable, and you have been found to be humble. To act rightly, and yet to think themselves without value, is found in few, and therefore many admire it. This I say, this assuredly makes you, from illustrious, even more illustrious; from holy, more holy; and wherever this report is published it fills all things with the odour of sweetness;" for, as the same author says in his42d Sermon on Canticles, "Humility, like the ointment of spikenard, scatters its sweet scent, growing warm in love, flourishing in devotion, smelling pleasantly to the senses of others."
S. Augustine indeed, for useless servants (inutiles) reads super-vacui, men at leisure, who after their labour look for repose; that eternal reward and glory which far surpass and exceed all their toil. "Nothing remains for us to do: we have finished our trial, there awaits us a crown of righteousness. We may say all things of that ineffable perfruition, and the more all things can be said the less can anything be said worthily; for it is the light of the illuminator, the repose of the toiler, the country of the returned wanderer, the food of the needy, the crown of the conqueror, whatever the temporal goods of unbelievers the holiness of the sons of God will find others more true, and such as will remain in the Creator to all eternity." Hence the conclusion of Theophylact, "If when we have done all things, we ought not even then to have any lofty thoughts; how deeply do we sin when we do not perform the greatest part of the commandments of God, and yet are praised not the less."
