In saying this, He does not imply any necessity or fate, but shews at once, that they, to whom it is not given, are the cause of all their own miseries, and yet that the knowledge of the Divine mysteries is the gift of God, and a grace given from above. Yet this does not destroy free will, as is manifest from what follows; for to prevent that either these should despair, or those be remiss, when they hear that “to you it is given,” He shews that the beginning of all lays with ourselves, and then He adds, “For whoso hath, to him shall be given, and he shall abound; and whoso hath not, from him shall be taken what he hath.” As much as to say, Whoso has the desire and the zeal, to him shall be given all those things which are of God; but whoso lacketh these, and does not contribute that part that pertains to him, to him neither are the things which are of God given, but even those things that he hath are taken from him; not because God takes them away, but because he hath made himself unworthy of those that he has. Wherefore we also, if we see any hearkening carelessly, and having exhorted him to attend, he do not heed us, let us be silent; for should we persevere in urging him, his slothfulness will be the more charged against him.
But him that is zealous to learn, we draw onwards, pouring forth many things. And He well said according to another Evangelist, “That which he seemeth to have;” [Luke 8:18] for, in truth, he has not even that he has.
Reproduced in full. Translation: Oxford 1841 (Newman), public domain (Public domain).