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| Homily XIII on Acts v. 17, 18. PREVIOUS SECTION - NEXT SECTION - HELP
Homily XIII.
Acts V. 17, 18
“Then having risen up, the
high-priest and they that were with him (which is the sect of the
Sadducees) were filled with indignation, and laid their hands on the
Apostles, and put them in the common prison.”
“Having risen up,” that is, being300
300 Œcumenius has in part preserved the true reading,
τ. ἐ.
διεγερθεὶς,
κινηθεὶς, ἐπὶ
τοῖς
γινομένοις
[text omitted] σφοδρότερον
αὐτοῖς
ἐπιτίθεται. A. B. C. Cat. τ.
ἐ., διηγέρθη,
κινηθεὶς ἐπὶ
τοῖς γεν. “Καὶ
ἐθ. αὐτοὺς ἐν
τ. δ.” Νῦν
σφοδρ. αὐτοῖς
ἐπιτίθενται. And again after πράους
ἔσεσθαι,—Καὶ σφοδρ.
ἐπιτίθενται
(Cat. ἐπιτίθεται): ἔθεντο
αὐτοὺς, φ., ἐν τ.
δ. ῎Αγγελος δὲ
κ. τ. λ.—E. D. F. Edd.
“Nothing more reckless than wickedness, nothing more audacious.
Having learned by experience the courage of these men, from the
attempts they had made before, they nevertheless attempt, and again
come to the attack. What means it, ‘And having risen up, the
high-priest and they that were with him?’ He was roused, it says,
being excited at what had taken place. ‘And laid their hands on
the Apostles, and put them in the common prison.’ Now they
assault them more vigorously: but did not forthwith, etc. And whence is
it manifest that they assaulted them more vigorously? From their
putting them in the common prison. Again they are involved in danger,
and again they experience succor from God. And in what manner, hear
from what follows.” |
roused, being excited at the things taking place, the high-priest and
they which were with him (which is the sect of the Sadducees) were
filled with indignation, and laid their hands on the Apostles:”
they now assault them more vigorously: “and put them in the
common prison;” but did not forthwith bring them to trial,
because they expected them again to be softened down. “But the
Angel of the Lord opened the prison doors, and brought them forth, and
said, Go, stand and speak in the temple to the people all the words of
this life.” “And when they heard that, they entered into
the temple early in the morning, and taught.” (v. 19–21.) This was done
both for the encouragement of the disciples, and for the benefit and
instruction of the others. And observe how the proceeding in the
present instance is just the same as in what Christ Himself did.
Namely, in His miracles though He does not let men see them in the act
of being wrought, He furnishes the means whereby they may be apprised
of the things wrought: thus, in His Resurrection, He did not let them
see how He rose: in the water made wine, the guests do not see it done,
for they have been drinking much, and the discernment He leaves to
others. Just so in the present case, they do not see them in the act of
being brought forth, but the proofs from which they might gather what
had been done, they do see. And it was by night that the Angel put them
forth. Why was this? Because301
301 ῞Οτι
οὕτω μᾶλλον ἢ
ἐκείνως
ἐπιστεύθησαν·
οὕτω καὶ οὐκ
ἂν ἐπὶ τὸ
ἐρωτῆσαι
ἦλθον, οὐκ ἂν
ἑτέρως
ἐπίστευσαν. If it be meant that the Apostles were more believed
because the miracle itself was not seen, than they would have been if
the Angel had brought them out in open day, this may be understood in a
sense which St. Chrys. expresses elsewhere, viz. with reference to the
nature of faith: “in the latter case there could have been no
room for doubt; people would have been forced to acknowledge the claims
of the Apostles.” Thus Hom. vi. in 1 Cor. “Put the case
that Christ should come this moment with all the Angels, reveal Himself
as God, and all be subject unto Him: would not the heathen believe? But
will this be counted unto the heathen for faith? No: this were no
faith; for a compulsory power from without—the visible
appearance—would have effected this. There is no free choice in
the matter: οὐκ
ἐστι τὸ
πρᾶγμα
προαιρέσεως.” But then the next sentence ought to be,
᾽Εκείνως γὰρ
οὐδ᾽ ἂν ἐπὶ
τὸ ἐρ. ἦλθον·
εἰ δὲ οὐχ
οὕτως, οὐκ ἂν
ἑτέρως ἐπ., or to that effect.—Perhaps, however, the meaning is
rather: “It was so plain to common sense that a miracle must have
been wrought, that had the Angel brought them out in the sight of all
men (οὕτω), they could not
have been more believed than they had a right to be as the case was
(ἐκείνως).
Had the miracle been performed openly (οὕτω), people would
have had no occasion even to ask, How is this? And they who, as it was,
were not brought to ask such a question, would certainly not have
believed under any other circumstances. So in the Old Testament,
Nebuchadnezzar, when he sees the Holy Men praising God in the furnace,
is brought to ask in amazement, Did we not cast three men, etc.: but
these priests are so hardened, that instead of asking as they ought to
have done, How came ye out? they only ask, as if nothing had happened,
Did we not straitly charge you, etc. And observe, they have no excuse
for their wilful apathy: for they have had a full report of the
circumstances from the officers: the prison shut, the guards at their
posts.” If this be the meaning, we must replace οὐκ ἂν or οὐδ
ἂν in the sentence ὅτι οὕτω
μᾶλλον κ. τ.
λ. But the text is too corrupt to be
restored by any simple emendation.—Edd. “Because in this
way, etc. especially as they would not have been brought to ask the
question, nor yet in another case would they themselves have
believed;” ἄλλως τε
καὶ ὅτι οὐκ
ἂν, and οὔτε μὴν
ἑτέρως ἂν
καὶ αὐτοὶ
ἐπίστευσαν. | in this way they
were more believed than they would have been in the other: so, people
would not even have had occasion to put the question: they would not in
some other way have believed. So it was in the old times, in the case
of Nebuchadnezzar: he saw them praising God in the furnace, and then
indeed he was put in amazement. (Dan. iii. 24.) Whereas then
these priests ought as their first question to have asked, How came ye
out? instead of this, as if nothing had happened, they ask, “Did
we not straitly charge you not to speak?” (v. 28.) And observe, by report of others they are apprised of all
the circumstances: they see the prison remaining closed with safety,
and the guards standing before the doors.302
302 Here
the mss. insert v. 21–23, inconveniently; for it
interrupts the connection. Chrys. here deviates from his usual method,
not following the narrative point by point, but reflecting first upon
the conduct of the priests. Of course it is to be understood, that the
whole text, at least to v.
28,
had been first read out. | A
twofold security this; as was the case at the sepulchre, where was both
the seal, and the men to watch. See how they fought against God! Say,
was this of man’s doing, that happened to them? Who led them
forth, when the doors were shut? How came they out, with the keepers
standing before the door? Verily they must be mad or drunken to talk
so. Here are men, whom neither prison, nor bonds, nor closed doors, had
been able to keep in; and yet they expect to overpower them: such is
their childish folly! Their officers come and confess what has taken
place, as if on purpose to debar them from all show of reason. Do you
mark how there is miracle upon miracle, differing in kind, some wrought
by them, others on them, and these more illustrious than the others?
“And when they heard that, they entered into the temple early in
the morning, and taught. But the high-priest came, and they that were
with him, and called the council together, and all the senate of the
children of Israel, and sent to the prison to have them brought. But
when the officers came, and found them not in the prison, they
returned, and told, saying, The prison truly found we shut with all
safety, and the keepers standing without before the doors: but when we
had opened, we found no man within. Now when the high-priest and the
captain of the temple and the chief priests heard these things, they
doubted of them whereunto this would grow.” (v. 21–25.) It303
303 In
the mss. this comment is placed before
v. 24. | is well ordered that the information was
not brought to them at once, but they are first utterly at a loss what
to think, that when they have considered it well and seen that there is
a Divine Power in the case, then they may learn the whole state of the
case. “Then came one, and told them, saying, Behold, the men whom
ye put in prison are standing in the temple, and teaching the people.
Then went the captain with the other officers, and brought them without
violence: for they feared the multitude, lest they should have been
stoned.” (v. 25,
26.)
O the folly of the men! “They feared,” saith he, “the
multitude.” Why, how had the multitude helped the Apostles? When
they ought to have feared that God Who was continually delivering them
like winged creatures out of their power, instead of that, “they
feared the multitude!” “And the high-priest,”
shameless, reckless, senseless, “asked them, saying, Did not we
straitly command you that ye should not teach in this name? and, behold
ye have filled Jerusalem with your doctrine and intend to bring this
man’s blood upon us.” (v. 27, 28.) What then (say the
Apostles)? Again with mildness they address them; and yet they might
have said, “Who are ye, that ye countermand God?” But what
do they say? Again in the way of exhortation and advice, and with much
mildness, they make answer. “Then Peter and the other Apostles
answered and said, We ought to obey God rather than men.”
(v. 29.) High magnanimity! He
shows them too that they are fighting against God.304
304 Here
A. B. C. N. insert v.
29 omitted above by the two first. The following sentence, omitted
here by D. E. F. and inserted after v. 31, is there repeated by A. B.
C. | For, he says, Whom ye killed, Him hath God
raised up. “The God of our fathers raised up Jesus, Whom ye slew
and hanged on a tree. Him hath God exalted with His right hand to be a
Prince and a Saviour, for to give repentance to Israel, and forgiveness
of sins.” (v. 30,
31.)
And again they refer the whole to the Father, that He should not seem
to be alien to the Father. “And hath exalted,” saith He,
“with his right hand.” He affirms not merely the
Resurrection, but the Exaltation also. “For to give repentance to
Israel.” Observe here as before the gain (to them): observe the
perfection of doctrine conveyed in the form of apology. “And we
are witnesses of these things.” (v. 32.) Great boldness of speech! And the ground of their
credibility: “And so is also the Holy Ghost, Whom God hath given
to them that obey Him.” Do you observe that they allege not only
the Spirit’s testimony? And they said not, “Whom He hath
given” to us, but, “to them that obey Him:” therein
alike showing their own unassuming temper, and intimating the greatness
of the gift, and showing the hearers that it was possible for them also
to receive the Spirit. See, how these people were instructed both by
deeds and by words, and yet they paid no heed, that their condemnation
might be just. For to this end did God suffer the Apostles to be
brought to trial, that both their adversaries might be instructed, and
all might learn, and that the Apostles might be invigorated to boldness
of speech. “And they hearing that, were cut to the heart.”
(v. 33.) The305
305 E.
Edd. “Observe the excess of their wickedness. When they ought to
have been struck with alarm at what they heard, here they are cut (to
the heart), and take counsel in their temerity (βουλεύονται
εἰκῇ) to slay
(them).” The innovator did not perceive the reference to
ii. 37 in οἱ ἄλλοι
“ταῦτα
ἀκούσαντες
κατενύγησαν.” |
others (on a former occasion) “when they heard these things were
pricked;” here they were cut (as with a saw) (διεπρίοντο) “and desired to slay them.” (ch. ii. 37.)
But it is necessary now to look
over again what we have read. “But the angel of the Lord by night
opened the prison doors, and brought them forth, and said, Go, stand
and speak in the temple to the people all the words of this life.
Brought306
306 E.
and Edd. “‘Having brought them forth.’ He does not
himself bring them away, but lets them go: that in this way also their
intrepidity might be known; which also they showed, in that by night
they entered into the temple and taught.” In the following
sentence perhaps the purport of what St. Chrys. said was, that
“if, as the priests supposed, the guards had let them out, the
guards themselves would have absconded, and the Apostles would not have
stood in the temple, but would have escaped.” Εἴ γε
πεισθέντες
may have been said of the guards, “if they had
been bribed or otherwise induced to let them out;” but all the
mss. have εἴ γε π.
ἐξῆλθον,
in the sense, “supposing, which is not likely, that the Apostles
had been induced to come forth at the request of the guards.”
Savile gives this clause to the latter part, beginning as E. and Edd.
with μᾶλλον δὲ εἰ
ἐξέβ. for καὶ εἰ
ἐξέβ. “Supposing
they had been induced to come out, or rather if those had put them
out:” Ben. refers it to what precedes; “they would have
fled, if they had come out at their request: nay, if those had put them
out,” etc. | them forth.” (Recapitulation,
v. 19, 20.) He did not bring them
away to benefit themselves thereby, but, “Stand,” he says,
“and speak in the temple to the people.” But if the guards
had put them out, as those thought, they would have fled, that is,
supposing they had been induced to come out: and if those had put them
forth, they would not have stood in the temple, but would have
absconded. No one is so void of sense, as not at once to see this.
“Did we not straitly charge you?” (v. 28.) Well, if they undertook to obey you, ye do well to call
them to account: but if even at the very time they told you they would
not obey, what account have you to call them to, what defence is there
for them to make? “And behold ye have filled Jerusalem with your
doctrine, and intend to bring this man’s blood upon us.”307
307 The
meaning of the council’s statement: “Ye intend to bring
this man’s blood upon us” (28) probably is: You would cause an insurrection against us
and thus be avenged for the crucifixion of Jesus (Meyer): others take
it to mean: You would carry the idea that we had murdered an innocent
man in crucifying Jesus (Hackett). The strong language of Peter in
reply (29) which seems to imply:
We cannot help consequences; we must obey God in our preaching and
healing, favors the former view. The confusion of the text of Chrys.
here (see note in loco) makes his view on this point
uncertain.—G.B.S. | Mark the inconsistency of the accusations,
and the exceeding folly. They want to make it appear now, that the
dispositions of the Jews308
308 φονικὰς
λοιπὸν
βούλονται
δεῖξαι τὰς
προαιρέσεις
τῶν
’Ιουδαίων. As the latter part of the sentence, ὡς οὐ δι᾽
ἀλήθειαν
ταῦτα
ποιοῦντων
ἀλλ᾽
ἀμύνασθαι
βουλομένων, seems inapplicable to the Jews, and to be meant for the
Apostles, it may be conjectured that the true reading is τῶν
᾽Αποστόλων: “that the Apostles were bent upon having
blood.” But all the mss. have
τῶν
᾽Ιουδαίων, and the sense so far is satisfactory: viz. They want to
make it appear now indeed what bloody-minded men the Jews are: now, not
when Christ was crucified. | are sanguinary,
as if they were doing these things not for the truth’s sake, but
in the wish to be revenged. And for this reason too the Apostles do not
answer them with defiance (θρασέως): for they were teachers. And yet where is the man, who, with a
whole city to back him, and endowed with so great grace, would not have
spoken and uttered something big? But not so did these: for they were
not angered; no, they pitied these men, and wept over them, and marked
in what way they might free them from their error and wrath. And they
no longer say to them, “Judge ye:” (ch. iv. 19) but they simply
affirm, saying, “Whom God raised up, Him do we preach: it is by
the will of God that these things are done.” They said not, Did
not we tell you even then, that “we cannot but speak the things
which we have seen and heard?” (ib. 20.) for they are not contentious for glory; but they repeat
again the same story,—the Cross, the Resurrection. And they tell
not, wherefore He was crucified—that it was for our sakes: but
they hint at this indeed, but not openly as yet, wishing to terrify
them awhile. And yet what sort of rhetoric is here? None at all,309
309 The
modern text: “So artlessly did they preach the Gospel of life.
But when he says, ‘He hath exalted,’ he states for what
purpose, namely, ‘to give repentance’ he adds, ‘to
Israel, and remission of sins.’ But, it will be said, these
things seemed incredible. How say you? And why not rather credible,
seeing that neither rulers,” etc. | but everywhere it is still the Passion, and
the Resurrection and the Ascension, and the end wherefore: “The
God of our fathers raised up Jesus,” etc. (v. 30, 31.) And yet what
improbable assertions are these! Very improbable, no doubt; but for all
that, not rulers, not people, had a word to say against them: but those
had their mouths stopped, and these received the teaching. “And
we,” saith he, “are witnesses of these things.”
(v. 32.) Of what things? Of
His having promised forgiveness and repentance: for the Resurrection
indeed was acknowledged, now. But that He giveth forgiveness, both we
are witnesses, and “so is the Holy Ghost,” Who would not
have come down, unless sins had been first remitted: so that this is an
indisputable proof. “When they heard that, they were cut”
(to the heart), “and took counsel to slay them.”
(v. 33.) Hearest thou of the
forgiveness of sins, O wretched man, and that God doth not demand
punishment, and dost thou wish to slay them? What wickedness was this!
And yet, either they ought to have convicted them of lying, or if they
could not do that, to have believed: but if they did not choose to
believe, yet they ought not to slay them. For what was there deserving
of death? Such was their intoxication, they did not even see what had
taken place. Observe, how everywhere the Apostles, when they have made
mention of the crime, add the mention of forgiveness; showing, that
while what had been done was worthy of death, that which was given was
proffered to them as to benefactors! In what other way could any one
have persuaded them?
“Then stood up the
high-priest,” etc. As310
310 Here
begins a second recapitulation or rather gleaning, partly of matter not
touched upon before, partly of further remarks on what has been
said.—῾Ως
εὐδοκιμοῦντες
ἐγγὺς τῶν
προφητῶν
ἔμελλον
ἵστασθαι: This relates to v.
13–16, as the reason why they were “filled with
indignation.” The innovator (E. F. D. Edd.) not perceiving this,
alters ὡς εὐδοκιμοῦντες
to ἢ
ὡς
εὐδοκιμοῦντας, which he joins to the former sentence, “How else
could any one have persuaded them than (by treating them) as persons in
high repute?” and adds, “And mark their malignity: they set
on them the Sadducees who were most sore on the subject of the
Resurrection: but they got nothing by their wickedness. But
perchance,” etc. | men in high repute,
these (the Apostles) were about to take their place near to the
Prophets. The Sadducees were they that were most sore on the subject of
the Resurrection. But perchance some one will say: Why, what man,
endowed with such gifts as the Apostles were, would not have been
great? But consider,311
311 St.
Chrysostom frequently contends against the common excuse, “We
cannot attain to the holiness of the first Christians, because there
are no miracles now.” Thus, he urges, Hom. in Matt. xlvi.,
that it was not their miracles that made the saints, both of the Old
and of the New Testament, great and admirable, but their virtues:
without which, no miracles would have availed for themselves or others:
that if they wrought miracles, it was after they, by their noble
qualities and admirable lives had attracted the Divine grace: for
miracles proceed from a holy life, and this is also their goal: only he
that lives a holy life receives this grace; and he that receives it,
receives it only that he may amend the life of others…Let no man
therefore wait for miracles. It afflicts the evil spirit when he is
expelled from the body, much more when he sees the soul set free from
sin: for in this lies Satan’s great power, and to destroy this,
Christ died. In expelling this from thyself, thou hast performed a
miracle greater than all miracles. This is not my doctrine; it is the
doctrine of the Apostle Paul. 1 Cor. xii. 31,
the “more excellent way” is not miracles, but Charity, the
root of all good. If we practise this we need no miracles; and if we
practise not from miracles we shall get no good. | I pray you, how,
before that they were endowed with the grace, “they were
continuing steadfastly with one accord in prayer” (ch. i. 14), and depending on the
aid from above. And dost thou, my beloved, hope for the kingdom of
heaven, yet endurest naught? And hast thou received the Spirit, yet
sufferest not such things, nor encounterest perils? But they, before
they had breathing-time from their former dangers, were again led into
others. And even this too, that there is no arrogance, no conceit, how
great a good it is! To converse with mildness, what a gain it is! For
not all that they did was the immediate work of grace, but there are
many marks of their own zeal as well. That the gifts of grace shine
forth in them, this was from their own diligence. See, for instance,
from the very beginning, how careful Peter is; how sober and vigilant:
how they that believed cast away their riches, had no private property,
continued in prayer, showed that they were of one mind, passed their
time in fastings. What grace, I ask (alone), did all this? Therefore it
is that He brings the evidence home to them through their own officers.
Just as in the case of Christ, it was their officers who said,
“Never man spake as this Man speaketh.” (John vii. 46.)
These312
312 ταῦτα τῆς
ἀναστάσεως
πιστότερα. E. omits this, and inserts ἀπήγγειλαν
ὑποστρέψαντες
ἅπερ εἶδον. “They reported on their return just what they had
seen:” so Edd. except Savile, who retains the reading of E. and
adds to it as above (from N.) | (proofs) are more apt to be believed than
the Resurrection.—Observe also the moderation shown by (the
rulers) themselves, and how they give way. “The high-priest asked
them, saying,” etc. (v.
27):
here he reasons with them, forsooth, in a moderate tone; for he was
frightened: indeed to hinder was what he desired rather than to kill,
since that he cannot do: and with the view to rouse them all, and show
them the extreme danger they are in, “And intend,” says he
(to the Apostles), “to bring this man’s blood upon
us.” Dost thou still take Him to be but man? He wants to
make it appear that the injunction was necessary for their own safety.
But mark what (Peter) says: “Him hath God exalted with His right
hand to be a Prince and a Saviour, for to give repentance to Israel,
and forgiveness of sins.” (v.
31.)
Here he forbears to mention the Gentiles, not to give them a handle
against him. “And they desired,” it says, “to slay
them.” (v. 33.) See again these in
perplexity, these in pain: but those in quiet and cheerfulness and
delight. It is not merely, They were grieved, but “They were
cut” (to the heart). Truly this makes good that proverb,
“Evil do, evil fare:” as we may see in this case. Here were
these men in bonds, set at the bar of judgment, and the men that sit in
judgment upon them were in distress and helpless perplexity. For as he
who strikes a blow upon the adamant, gets the shock of the blow
himself, so it was with these men. But they saw that not only was their
boldness of speech not stopped, but rather their preaching increased
the more, and that they discoursed without a thought of fear, and
afforded them no handles against them.
Let us imitate these, my
beloved: let us be undaunted in all our dangers. There is nothing
dreadful to him that fears God; but all that is dreadful is for others.
For when a man is delivered from his passions, and regards all present
things as a shadow, say, from whom shall he suffer anything dreadful?
whom shall he have to fear? whom shall he need plead to? Let us flee to
this Rock which cannot be shaken. If any one were to build for us a
city, and throw up a wall around it, and remove us to a land
uninhabited, where there were none to disturb us, and there supply us
with abundance of everything, and not suffer us to have aught to
trouble us with anybody, he would not set us in such perfect safety, as
Christ hath done now. Be it a city made of brass, if you will,
surrounded on all sides with a wall, lofty and impregnable, let there
be no enemy near it; let it have land plentiful and rich, let there be
added abundance of other things, let the citizens too be mild and
gentle, and no evil-doer there, neither robber, nor thief, no informer,
no court of justice, but merely agreements (συναλλάλματα); and let us dwell in this city: not even thus would it be
possible to live in security. Wherefore? Because there could not but be
differences with servants, with wives, with children, to be a
groundwork of much discomfort. But here was nothing of the kind; for
here was nothing at all to pain them or cause any discomfort. Nay, what
is more wonderful to say, the very things which are thought to cause
discomfort, became matter of all joy and gladness. For tell me, what
was there for them to be annoyed at? what to take amiss? Shall we cite
a particular case for comparison with them? Well, let there be one of
consular dignity, let him be possessed of much wealth, let him dwell in
the imperial city, let him have no troublesome business with anybody,
but only live in delight, and have nothing else but this to do, seated
at the very summit of wealth and honor and power: and let us set
against him a Peter, in bonds if you will, in evils without number: and
we shall find that he is the man that lives the most delightfully. For
when there is such excess of joy, as to be delighted when in bonds,
think what must be the greatness of that joy! For like as those who are
high in office, whatsoever evils may happen, are not sensible of them,
but continue in enjoyment: so did these the more rejoice on account of
these very evils. For it is impossible, impossible in words to express
how great pleasure falls to their lot, who suffer for Christ’s
sake: for they rejoice in their sufferings, rather than in their good
things. Whoso loves Christ, knows what I say.—But what as regards
safety? And who, I ask, if he were ever so rich, could have escaped so
many perils, going about among so many different nations, for the sole
purpose313
313 ἔθνεσι
τοσούτοις
ὁμιλῶν ὑπὲρ
μεταστάσεως
πολιτείας
μόνης. | of bringing about a reformation in their
manner of life? For it was just as if by royal mandate that they
carried all before them, nay, far more easily, for never mandate could
have been so effectual, as their words were. For the royal edict
compels by necessity, but these drew men willingly and spontaneously,
yea, and with hearts above measure thankful. What royal edict, I ask,
would ever have persuaded men to part with all their property and their
lives; to despise home, country, kindred, yea, even self-preservation?
Yet the voices of fishermen and tent-makers availed for this. So that
they were both happy, and more powerful and strong than all others.
“Yes,” say you, “those of course were, for they
wrought miracles.” (supra, p. 83, note 4.) But I ask what
miracles did those who believed work, the three thousand, and the five
thousand; and yet these, we read, passed their time in gladness? And
well they might: for that which is the groundwork of all discomforts,
the possession of riches, was done away with. For that, that, I say,
was ever the cause both of wars and fighting, and grief, and
discomfort, and all evils: the thing which makes life full of labor and
troubles, it is that. And indeed it would be found that many more rich
than poor have reason to be sad. If any think this is not true, their
notion is derived not from the nature of the things, but from their own
fancy. And if the rich do enjoy some sort of pleasure, this is not to
be wondered at: for even those who are covered all over with the itch,
have a good deal of pleasure. For that the rich are for all the world
like these, and their mind affected in the same sort, is plain from
this circumstance. Their cares annoy them, and they choose to be
engrossed with them for the sake of the momentary pleasure: while those
who are free from these affections, are in health and without
discomfort. Whether is more pleasant, I ask, whether of the two more
safe? To have to take thought only for a single loaf of bread and suit
of clothes, or for an immense family, both slaves and freemen, not
having care about himself (only)? For as this man has his fears for
himself, so have you for those who depend on your own person. Why,314
314 Edd.
“And why,” you will ask, “is poverty thought a thing
to be fled from!” Why, because other good things are, in the
judgment of many, things to be fled from, not because they are to be
deprecated, but because hard of attainment. | I pray you, does poverty seem a thing to
be shunned? Just in the same way as other good things are, in the
judgment of many, things to be deprecated. “Yes,” say you,
“but it is not that those good things are subjects for
deprecation, but that they are hard of attainment.” Well, so is
poverty, not a thing to be deprecated, but hard of attainment: so that
if one could bear it, there would be no reason to deprecate it. For how
is it that the Apostles did not deprecate it? how is it that many even
choose it, and so far from deprecating, even run to it? For that which
is really a thing to be deprecated, cannot be an object of choice save
to madmen. But if it be the men of philosophic and elevated minds that
betake themselves to this, as to a safe and salubrious retreat, no
wonder if to the rest it wears a different appearance. For, in truth,
the rich man seems to me to be just like a city, unwalled, situated in
a plain, inviting assailants from all sides: but poverty, a secure
fortress, strong as brass can make it, and the way up to it difficult.
“And yet,” say you, “the fact is just the reverse:
for these are they, who are often dragged into courts of law, these are
they who are overborne and ill-treated.” No: not the poor, as
poor, but those who being poor want to be rich. But I am not speaking
of them, but of such as make it their study to live in poverty. For
say, how comes it that nobody ever drags the brethren of the hills into
courts of law? and yet if to be poor is to be a mark for oppression,
those ought most of all to be dragged thither, since they are poorer
than all others. How comes it that nobody drags the common mendicants
into the law-courts? Because they are come to the extreme of poverty.
How is it that none does violence to them, none lays vexatious
informations against them? Because they abide in a stronghold too safe
for that. How many think it a condition hard to struggle against,
poverty, I mean, and begging! What then, I ask, is it a good thing to
beg? “It is good, if there be comfort,” say you; “if
there be one to give: it is a life so free from trouble and reverses,
as every one knows.” But I do not mean to commend this; God
forbid! what I advise is the not aiming at riches.
For say, whom would you rather
call blessed? those who find themselves at home with virtue,
(ἐπιτηδείους
πρὸς
ἀρετήν) or
those who stand aloof? Of course, those who are near. Say then, which
of the two is the man to learn anything that is profitable, and to
shine in the true wisdom? the former, or the latter? The first, all
must see. If you doubt it, satisfy yourself in this way. Fetch hither
from the market-place any of the poor wretches there; let him be a
cripple, lame, maimed: and then produce some other person, comely of
aspect, strong in body, full of life and vigor in every part,
overflowing with riches: let him be of illustrious birth, and possessed
of great power. Then let us bring both these into the school of
philosophy: which of them, I ask, is more likely to receive the things
taught? The first precept, at the outset, “Be lowly and
moderate” (for this is Christ’s command): which will be
most able to fulfil it, this one or the other? “Blessed are they
that mourn” (Matt. v. 4): which will most
receive this saying? “Blessed are the lowly:” which will
most listen to this? “Blessed are the pure in heart. Blessed are
they which do hunger and thirst after righteousness. Blessed are they
which are persecuted for righteousness’ sake” (ib. 8, 6, 10). Which will with
ease receive these sayings? And, if you will, let us apply to all of
them these rules, and see how they will fit. Is not the one inflamed
and swollen all over, while the other is ever lowly minded and subdued
in his whole bearing? It is quite plain. Yes, and there is a saying to
that effect among those that are without: “(I was) a slave,315
315 The
Epigram is preserved in the Palatine Anthology, 7. 676.
Δοῦλος
᾽Επίκτητος
γενόμην, καὶ
σώματι
πηρὸς,
καὶ
πενίαν ῏Ιρος,
καὶ φίλος
ἀθανάτοις.
But our mss. except E., for ῏Ιρος have ἱερὸς,
“sacred.” | Epictetus by name, a cripple in body, for
poverty a very Irus, and a friend of the Immortals.” For how, I
would ask, can it be otherwise, but that the soul of the rich must teem
with evils; folly, vainglory, numberless lusts, anger and passion,
covetousness, iniquity, and what not? So that even for philosophy, the
former is more congenially (ἐπιτηδεία) disposed than the latter. By all means seek to ascertain
which is the more pleasant: for this I see is the point everywhere
discussed, whether such an one has the more enjoyable way of life. And
yet even as regards this, we need not be in doubt; for to be near to
health, is also to have much enjoyment. But whether of the two, I would
ask, is best disposed (ἐπιτήδειος) to the matter now in hand, that which we will needs carry
into accomplishment—our law, I mean—the poor man or the
rich? Whether of them will be apt to swear? The man who has children to
be provoked with, the man who has his covenants with innumerable
parties, or the man who is concerned to apply for just a loaf of bread
or a garment? This man has not even need of oaths, should he wish, but
always lives free from cares of business; nay, more, it is often seen
that he who is disciplined to swear not at all, will also despise
riches; and one shall see in his whole behavior his ways all branching
off from this one good habit, and leading to meekness, to contempt of
riches, to piety, to subduedness of soul, to compunction of heart. Then
let us not be indolent, my beloved, but let us again show great
earnestness: they who have succeeded, that they may keep the success
achieved, that they be not easily caught by the receding wave, nor the
refluent tide carry them back again [they316
316 Something is wanting in the old text to complete the sense: the
matter in the brackets is supplied from E. D. F. Below, the same have:
“to swear not at all: a haven, that one be not drowned by the
storm bursting. For though wrath, though (sense of) insult, though
passion boil over, yea though anything, be what it may, the soul is in
security, so that it will not even utter aught that should not be
spoken: for one has laid himself,” etc. |
too who are yet behindhand, that they may be raised up again, and
strive to make up that which is wanting. And meanwhile let those who
have succeeded, help those who have not been able to do the same]: and
by reaching out their hands, as they would to men struggling in the
deep water, receive them into the haven of no-swearing (ἀνωμοσίας). For it is indeed a haven of safety, to swear not at all:
whatever storms burst upon us, to be in no danger of sinking there: be
it anger, be it insult, be it passion, be it what it may, the soul is
stayed securely; yea, though one have vented some chance word or other
that ought not, and had been better not, to be spoken, yet he has laid
himself under no necessity, no law. (Supra, Hom. ix. §5.
ad. Pop. Ant. viii. §3.) See what Herod did for his oath’s
sake: he cut off the head of the Fore-runner. “But because of his
oaths,” it says, “and because of them which sat at meat
with him” (Mark vi. 26), he cut off the head
of the Prophet. Think what the tribes had to suffer for their oath in
the matter of the tribe of Benjamin (Judges xxi. 5–10): what Saul had to suffer for his oath (1 Sam. xiv. 24,
etc.). For Saul indeed perjured himself, but Herod did what was even
worse than perjury, he committed murder. Joshua again—you know
how it fared with him, for his oath in the matter of the Gibeonites.
(Joshua, ch. ix.) For it is indeed a
snare of Satan, this swearing. Let us burst317
317 Διαρρήξωμεν
τὰ σχοινία·
ἐν εὐκολί& 139·
καταστήσωμεν
ἑαυτούς·
πάσης
ἀπορίας
ἀπαλλαγῶμεν
καὶ τῆς
σατανικῆς
παγίδος.
i.e. “The cords of this snare are, the ties of worldly business
in the possession or pursuit of wealth: there is a condition, as was
said above, in which it is full easy not to swear; let us bring
ourselves into that condition: all that makes us say, ‘We cannot
help swearing,’ (πάσης
ἀπορίας),
let us have done with it, and break loose from the snare of the
devil.” The exhortation connects both parts of the
“Morale”—the commendation of voluntary poverty, and
the invective against swearing. In the modern text (E. F. D. Edd.) this
is lost sight of: it reads: διαρρ. τὰ σχ.
καὶ ἐν εὐκ.
καταστήσομεν
(al. -σωμεν)
πάσης
φυλακῆς·
ἀπαλλαγῶμεν
τῆς σατ. παγ. “Let us burst the cords, and we shall bring
ourselves into a facility of all watchfulness: let us break
loose,” etc. |
the cords; let us bring ourselves into a condition in which it will be
easy (not to swear); let us break loose from every entanglement, and
from this snare of Satan. Let us fear the command of the Lord: let us
settle ourselves in the best of habits: that, making progress, and
having achieved this and the rest of the commandments, we may obtain
those good things which are promised to them that love Him, through the
grace and loving-kindness of our Lord Jesus Christ, with Whom to the
Father and the Holy Ghost together be glory, power, and honor, now and
ever, and world without end. Amen.E.C.F. INDEX & SEARCH
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