使徒行傳講道集 第 42 章

And when these things were fulfilled, Paul purposed in the Spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, 'After I have been there, I must also see Rome.'

So he sent into Macedonia two of those who ministered to him, Timothy and Erastus; but he himself stayed a while in Asia.

And there arose about that time no small stir concerning the Way.

Having stayed long enough in the city, he wishes to move on again.

Wherefore he also sends Timothy and Erastus into Macedonia, but he himself remains at Ephesus.

But how is it that, having at first chosen to depart into Syria, he again turns back to Macedonia? To show that he did all things not by his own power.

Already he prophesies, saying, 'I must also see Rome.'

And this he said, perhaps consoling them, as one not staying away, but as one who was again coming nearer to them, and rousing up the souls of the disciples by the prophecy.

From this place it seems to me that he writes to the Corinthians from Ephesus, and says, 'I would not have you ignorant concerning the affliction that came upon us in Asia.'

For since he had promised to depart to Corinth, he makes his defense for having tarried, and speaks of the trial that remained, relating the matters concerning Demetrius.

For at this he hints, when he says that no small stir arose concerning the Way.

Again danger, again a stir.

Do you see the good repute? A double sign came to pass;

thus through all things the events are woven together.

For a certain man named Demetrius, a silversmith, who made silver shrines of Artemis, brought no small gain to the craftsmen.

Whom having gathered together, along with the workmen of like occupation, he said:

'Men, you know that from this business is our wealth;

and you see and hear that not only at Ephesus, but almost throughout all Asia, this Paul has persuaded and turned away a considerable multitude, saying that they are no gods which are made by the hands of men.

And not only is this our trade in danger of coming into disrepute, but also the temple of the great goddess Artemis is in danger of being counted for nothing, and her magnificence, whom all Asia and the world worship, is about to be destroyed.'

'Making,' it says, 'silver shrines of Artemis.'

And how could there be silver shrines? Perhaps like small ciboria;

for great was the honor paid to her in Ephesus, where indeed her temple, when it was burned down, so grieved them that they commanded that the one who burned it should not even be mentioned by name.

See how everywhere idolatry comes to be from money.

Those men acted for money's sake, and this one for money's sake;

Not as though their religion were in peril, but because the pretext for their gain no longer held.

And mark the wickedness of the man.

He himself was well-to-do, and no such great loss was likely to come to him from this;

but to those others the loss was great, seeing that they were poor and were fed from their daily labor.

And yet these say nothing, while he himself does.

And since they were partners of his craft, he takes them as partners also in the uproar.

Then he heightened the danger as well, adding that 'This our trade is in danger of coming into disrepute.'

For by this he all but declares: 'Because of this craft we are in danger of falling into famine.'

And yet what had been said was enough to lead them to true religion;

but being wretched and cold-hearted men, they rather banded together, and did not consider that: 'If this man has such power as to convert everyone, and even the things of the gods are in peril, how great must this man's God be!'

And that: 'Much rather will He give us those very things for which we are afraid.'

Already he had forestalled their souls, saying that 'Those which are made by the hands of men are not gods.'

See on what account the Greeks are indignant:

namely, that 'Those made by men are not gods.'

Everywhere he drives the argument round to the craft.

Then he sets down last the thing that grieved them most, saying:

'Not only is this our trade in danger,'

that is to say: 'Of the rest there is no account, but that even the temple of the great goddess Artemis is in danger of being brought to nothing.'

Then, that he might not seem to be saying these things for the sake of profit, observe what he adds:

Do you see how he showed Paul's power to be the greater, declaring them all to be miserable and wretched, if indeed a man who is a fugitive and a tentmaker has such power? See how testimonies to the apostles are borne by their very enemies.

There they said: 'Behold, you have filled Jerusalem with your teaching;'

here, that 'The magnificence of Artemis is about to be brought down;'

at that time, 'Those who have turned the world upside down' heard it said that 'These have come here also;'

now, that 'This our trade is in danger of coming into disrepute.'

So also the Jews said concerning Christ:

'You see that the world is gone after Him, and the Romans will come and take away our city.'

'And when they heard these things, they were filled with wrath.'

When did the wrath arise? When they heard about Artemis, when they heard about the gain.

For such are the characters of marketplace men: to be swept away and set ablaze by any chance thing.

For this reason we ought to do all things with careful examination.

And see how contemptible they were, so as to be exposed to all.

'And when they heard, and were full of wrath,' it says, 'they cried out, saying:'

'Great is Artemis of the Ephesians!'

'And the whole city was filled with confusion;'

'and they rushed with one accord into the theater.'

'And having seized Gaius and Aristarchus, Macedonians, Paul's companions in travel, they dragged them along.'

Once again they simply come upon them, as the Jews did in the case of Jason, and everywhere these men are set before them;

so utterly did they have nothing full of pomp or vainglory.

'And when Paul wished to go in among the people, the disciples would not let him.'

'And certain of the Asiarchs also, who were his friends, sent to him and begged him not to venture himself into the theater.'

They beg him, because it was a disorderly crowd, daring all things in senseless impulse.

For he was not vainglorious, nor ambitious of honor.

'Some therefore cried one thing, and some another;'

'for the assembly was confused.'

It simply follows on, just like fire that has fallen into fuel.

'And the greater part did not know for what cause they had come together.'

'And out of the crowd they brought forward Alexander, the Jews putting him forward.'

The Jews put him forward with calculation, that they might have nothing to be charged with afterward.

This man is both put forward and speaks out; and what he says, hear:

'And Alexander, beckoning with his hand, wished to make a defense to the people.'

'But when they recognized that he was a Jew, one voice arose from all, as they cried out for about two hours:'

as though fearing lest their object of worship should be quenched, they cried without ceasing.

He had sat there two years, and see how many Greeks there still were.

'And when the town clerk had quieted the crowd, he says:'

'Men of Ephesus, what man is there who does not know that the city of the Ephesians is temple-keeper of the great goddess Artemis and of the image that fell down from Zeus?' By this first thing he quenched their wrath.

He says this as though the matter were not in doubt.

Now there was another sacred object so called, 'Diopetes' (fallen from Zeus);

either, then, they called the image of Artemis 'Diopetes,' as though that clay object had fallen from Zeus and had not been made by man;

or some other statue among them was so called.

'Since then these things cannot be denied, you ought to be quiet, and to do nothing rashly.'

'For you have brought these men here, who are neither temple-robbers nor blasphemers of your goddess.'

And these things he says to the people, so that those men also might become more moderate.

'If then Demetrius and the craftsmen with him have a matter against anyone, courts are held, and there are proconsuls;'

'But if you inquire anything concerning other matters, it shall be settled in the lawful assembly.'

'For indeed we are in danger of being accused of sedition for this day's uproar, there being no cause on account of which we shall [not] be able'

'to give an account of this concourse.'

'And when he had said these things, he dismissed the assembly.'

He says 'the lawful assembly' because three assemblies were held according to law each month;

then he also frightened them, saying:

'We are in danger of being accused of sedition.'

But let us look at what has been said from the beginning.

'And when these things were fulfilled,' it says, 'Paul purposed in the Spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem.'

Here he no longer acts after a human manner, but by the Spirit, by whom he also determined to pass through.

For this is the meaning of 'he purposed,' and the expression bears this sense.

But for what reason he sends Timothy and Erastus, he does not say.

Yet it seems to me that concerning this too the phrase 'in the Spirit' is spoken.

'Wherefore, no longer able to forbear, we thought it good to be left at Athens alone.'

And observe: he sent two of those who ministered to him, both to announce his coming and to make them more eager.

Most of all he tarries in Asia.

For there was the great throng of the philosophers.

And when he came, again he discoursed with them.

For there too the superstition was great.

'For a certain man named Demetrius,' it says, 'a silversmith, having gathered together the workmen engaged in such matters, said:'

'Men, ye know and behold and hear.'

So manifest was what was taking place.

'That this Paul,' he says, 'by persuasion has turned away a considerable multitude.'

So then it was not by force, if he persuaded.

Then he adds the very thing that touched them to the quick, that 'they are no gods which are made by hands.'

What is this? 'He overthrows,' he says, 'our craft.'

And lest they should reflect and say that only a man is able to do such things, and that if he prevails so greatly he ought to be obeyed, he added:

'Whom all Asia and the world worships.'

They thought to build up their voice as a wall against the divine Spirit, being Greek children.

'By this craft,' he says, 'we have our wealth.'

And if from this craft wealth accrues to you, how did a mean man persuade them? How did he master so great a custom? By doing what, or by saying what? This is not of Paul, it is not of a man.

And it is enough to say this, that 'they are no gods.'

If then the impiety was so easily detected, it ought long ago to have been condemned.

But if it was strong, it ought not to have been so quickly overthrown.

'Not only,' he says, 'is this our trade in danger.'

As though about to say something greater, he added this.

'And when they heard, being full of wrath, they cried out:'

For city by city they had their gods.

And they were so disposed as though by their shout they could recover her worship and undo what had been done.

'But when Paul,' it says, 'wished to go in unto the people, the disciples suffered him not.'

Paul then wished to go in and address the assembly.

For he took the persecutions as an occasion for teaching.

But the disciples suffered him not.

Consider with how much forethought they everywhere use toward him.

And from the outset they led him out, so that he should not receive the blow upon a vital part.

And yet they had heard that he must also see Rome.

But by a wise economy he foretells it, that they might not be troubled by what happened.

Thus they did not wish him to suffer anything at all.

'And certain of the Asiarchs also,' it says, 'besought him not to enter into the theatre.'

Knowing his eagerness, they besought him.

So all the faithful loved him.

And for what reason, one asks, did Alexander wish to make a defence? For was he himself accused? It was that he might find an opportunity, and overturn the whole matter, and inflame the wrath of the people.

Do you see a disorderly rage? Well and reprovingly the town-clerk says, 'Who is there that knoweth not the city of the Ephesians?' Having thus spoken concerning that which they feared.

'Do ye not tend her?' And he said not, 'For who is there that knoweth not Artemis?' but, 'Our city.'

'Seeing then that these things cannot be gainsaid, ye ought to be quiet.'

These things he brings as an accusation, all but saying:

'Why then do ye seek as though these things were doubtful?' It is plain that the outrage passes on to the goddess.

They wished to make piety a pretext for their gain.

Then he gently rebukes them, showing that they had come together without reason.

'And,' he says, 'to do nothing rashly.'

'If then Demetrius and those with him have a matter against any one, the deputies are there.'

And this he says in reproof, showing that they ought not, for the sake of private accusations, to hold a public assembly.

'For indeed we are in danger,' he says, 'of being called to account.'

By this he greatly put them to a loss.

'There being no cause,' he says, 'whereby we shall be able to give an account of this concourse.'

See how the unbelievers make their defence prudently, how sensibly.

For as it is easily kindled, so also is it easily quenched.

'And when he had thus spoken, he dismissed the assembly,' it says.

Do you see God permitting the temptations, and rousing and awakening the disciples by these, and making them more vigorous? Let us then not sink under the temptations.

For He himself will also make the way of escape, that we may be able to bear it.

Nothing so makes friends and knits them together as affliction.

Nothing so binds and draws tight the souls of the faithful.

Nothing is so serviceable to us teachers, toward having the things spoken by us listened to.

For the hearer who is at ease is both slack and slothful, and seems to be annoyed by the speaker.

But in affliction and straitness he falls into a great desire for hearing.

For being straitened in soul, he seeks on every side to find some comfort for his affliction.

And the word brings no small comfort.

What then, he says, of the Jews? How is it that, being oppressed by faint-heartedness, they would not hearken? Because they were Jews, who were ever weak and wretched.

And besides, because there too the affliction was great, whereas our discourse concerns what is moderate.

Those men expected to be delivered from the evils that held them fast, yet they fell instead into countless dreadful troubles.

And this is no ordinary thing that perplexes the soul.

Afflictions sever us from our sympathy toward the present world.

Straightway then we ask for death, and we are no longer lovers of the body.

And this is the greatest part of true wisdom: not to gape after, nor to be bound fast to, the present life.

The afflicted soul does not wish to be occupied with many things, but longs only for some rest and quiet.

It is welcome to it to be delivered from present things, even if nothing else be gained.

Just as a body worn out and distressed does not wish to indulge in pleasure, nor to gorge itself, but to rest and lie quietly,

so also the soul, cured as by brine amid countless evils, presses on to be in rest and quietness.

The soul that is at ease is fluttered, disturbed, and unsettled;

but this one, having nothing gaping or dissolute, is wholly drawn together and remains unwavering.

And the one is more manly, the other more childish;

and the one is more weighty, the other more light.

And just as some light thing that falls into much water is tossed about,

so also is the soul that falls into much joy.

And one may see that even our greatest sins have come to pass from much pleasure.

And if you please, let us sketch two houses, the one of those who are marrying, the other of those who are mourning;

let us in discourse enter in to both.

For the house of the mourner will be found full of true wisdom, but that of the one marrying full of unseemliness. For consider:

there are shameful words, disorderly laughter, steps yet more disorderly, dress and gait full of unseemliness, postures betokening much folly and stupidity;

and in short there is nothing else but that all things there are laughter and mockery.

It is not marriage, I say, that I condemn—God forbid!

Nature is then driven into a frenzy; those present become brute beasts instead of men, some neighing like horses, others kicking like asses;

great is the dissoluteness, great the dissipation, nothing earnest, nothing noble;

great there is the pomp of the devil—cymbals, flutes, and songs full of fornication and adultery.

But not so where there is mourning; there all things are orderly;

for great is the silence, great the quiet, great the composure; nothing disorderly, nothing without measure;

if anyone even uttered a word, he uttered words all full of true wisdom;

and what is indeed marvellous is that at that time not only men, but even the household servants and the women, become lovers of wisdom.

For such is the nature of mourning.

And while they seem to be consoling the mourner, they utter countless teachings.

Straightway there are prayers that it may stay just so far, and men able enough to comfort the afflicted, and countless enumerations of those who have mourned such things.

For what is man? An examination of our nature.

What then is man? An indictment of life and of its worthlessness, a remembrance of the affairs of the world to come, of the judgment.

Each departs to his home—from the wedding grieved, because he himself is not in such prosperity;

but from the mourning relieved, because he himself has not suffered such things, and having quenched all inflammation of soul, he goes his way.

But what? Do you wish us to set the prisons and the theatres side by side for examination? For the one is a place of affliction, the other of pleasure.

Come then, let us see the things that result from each.

For where there is despondency, there also is true wisdom in every case.

He who before this was rich, who gave himself great airs, will now endure even a common man conversing with him, since fear and despondency have fallen upon his soul like some fiercer fire, softening its hardness;

then he becomes lowly, then downcast, then he perceives the change of the things of this life, then he bears up against all things.

But in the theatre all is the opposite: laughter, shamefulness, devilish pomp, dissoluteness, waste of time and superfluous spending of days, the fashioning of unnatural desire, a study of adultery, a training-ground of fornication, a school of licentiousness, an incitement to shamefulness, an occasion of laughter, patterns of unseemliness.

But the prison is not such;

rather, there is humility of mind, exhortation, incitement to wisdom, contempt of the things of this life;

all things are trodden underfoot and despised, and fear stands over him like a tutor over a child, disciplining him toward all that is fitting.

But if you will, let us examine these same places yet again in another way.

I could wish to meet a man coming down from the theatre, and another going out from the prison, and you would see the soul of the one fluttered, disturbed, truly bound, but that of the other loosed, set free, given wings.

For the one withdraws from the theatre, bound fast by the sight of the women there, bearing bonds harder than any iron—the places there, the words, the postures;

but the other, coming from the prison, released from all things, will no longer count himself to be suffering anything dreadful, comparing his own lot with the lot of others.

Because he is not bound, he will henceforth be thankful; he will despise human affairs, seeing many wealthy men in misfortunes, men of great and mighty power yet bound there;

and even if he suffer anything unjustly, he will bear up against this also;

for of this too there are many examples there;

he will come to the thought of the coming judgment, and will shudder as he beholds the places here.

For just as here one shut up in prison is gentle toward all;

so also those men, before the judgment, before the coming day, will be more gentle toward wife, toward children, toward the household servants.

But from the theatre it is not so; rather, he will look upon his wife with more distaste, and will be peevish toward his own household, will be provoked against his children, will become savage toward all.

The theatres prepare great evils for the cities, great evils—and we do not even know this, that they are great.

But if you are not yet weary, let us examine also the places of laughter—the banquets, I mean, where there are parasites and flatterers and much luxury—and other places, where there are the lame and the maimed.

Again, in the former there is drunkenness and luxury and dissoluteness, but here the opposite.

See it also in the case of the body: when it is inflamed, when it is over-fed, it has the swiftest lapse into disease;

but when it is kept in check, it is not so.

And that I may make what I say clearer to you, let there be a body having much blood and much flesh and full of vigour;

this will be able to breed a fever even from ordinary food, if it simply remains idle.

But let there be another, worn down rather by hunger and affliction;

this is hard to be seized and hard to be overcome by sickness.

Blood, even if it be healthy in us, has often by its abundance bred disease;

but if it be scanty, even if it be not healthy, it can easily be worked off.

So indeed it is also in the case of the soul: the soul that is in ease and luxury has its impulses quick to fall toward sin;

Such a life stands near to madness, and to pleasure, and to vainglory, and to envy, and to plots, and to false accusations;

but not so the life spent in affliction and contentment with little; rather, it is delivered from all these things.

Behold how great a city this great one of ours is!

Whence then are evils begotten? Is it not from the rich? Is it not from those who indulge themselves? Who are they that drag men into the law-courts? Who are they that squander men's substance? The wretched and the outcast, or those who are puffed up with great things and live in luxury? It is impossible that any evil should proceed from a soul that is afflicted.

Paul knew its gain, when he said:

'Tribulation worketh patience; and patience, experience; and experience, hope; and hope maketh not ashamed.'

Let us then not sink down in our afflictions, but in everything give thanks, that we may gain some great thing, and be well-pleasing before God, who permits the afflictions.

And this we learn from our own children;

for without affliction one could learn nothing useful.

But we have even greater need of affliction than they.

For if these evils flourish in them even while their passions are still at rest, much more do they flourish in us, and especially when we are beset by so many.

Rather, it were fitting that we should have tutors even more than they;

for the sins committed by children could not be great, but those committed by us are exceedingly great.

And our tutor is affliction;

Let us therefore neither draw it upon ourselves, and when it is present let us bear it nobly, since it is ever the cause of countless good things, that we may both enjoy the favor that is from God, and the good things laid up for those that love Him, in Christ Jesus our Lord, with whom to the Father, together with the Holy Spirit, be glory, might, and honor, now and ever, and unto the ages of ages. Amen.