Dio Providence and the Simple

Dio

Providence and the Simple Life Among Peasants in First Century Judea and Greece

For our class studies, we have noted that simplicity was a virtue that Jesus preached. This can especially be seen in the Sermon on the Mount in Matt 6:25-34. However, we have similar themes and parallels as well in Luke 22:24-30 where God is seen as providing for his servants.

There are also similar themes in Dio Chrysostom's "Hunters of Euboea." Indeed, this work may be one of the first cases by a classical philosopher for the environmentalist lifestyle. The healthy outdoor life of the hunter might not have been for everyone, but it was certainly an ideal that those who did not fit into the Roman Empire of the time aspired to. In this essay, we will analyze the parallels in Dio Chrysostom's philosophy and the Sermon on the Mount, particularly between what is portrayed in the "Hunters of Euboea" of the lives of simple mountain folk in the first century A.D. It is the author's thesis that when one engages in a comparison of the Sermon on the Mount and the "Hunters of Euboea, " commonalities can be found in them that come out of the Mediterranean world that while Roman ruled was very Greek in character. While the Romans may have ruled the Mediterranean world, it was the Greeks who colonized the minds of the area's inhabitants. The peasants of Judea on the one hand hated Greek thought, but on the other embraced the Greek world with a Judaism that frequently spoke Greek. They thought more like the Greeks than they would have admitted. This will be demonstrated in the essay as the author analyzes our nine verses from the Sermon on the Mount against the "Hunters of Euboea" and its relation of the philosophy of the simple life folk of that island and their trust in divine providence. We shall see that each kind of similar philosophy can be used in arguing for the truth of simplicity in our lives.

Body-Argumentation

In Matthew 6:25 Jesus advises his followers to not be anxious about their souls or what they were going to eat or drink or wear. God would provide whatever they needed. The central meaning is parallel with verses in the "Hunters of Euboea." This idea is implicit rather than explicit. It is an implied issue of faith that one must believe in the care of God. This simple faith making it similar Dio when the hunters explain to Dio in verse 42 where he is invited that if "you want any of it, take it. We will replace it (Chrysostom 1 Nov 2010)."

This is the pinnacle of the teachings of Jesus and was relevant to the social environment of his time when his followers were faced with a difficult hand to mouth existence. Further on in Matt: 6:25, Jesus further assures his doubting followers that their soul's were more than food and their bodies more than clothing. Further, verse 25 emphasizes that the soul and the body are both more than simple matter. Jesus did not deem that these physical goods were worth their anxiety.

So, in effect, this idea of not worrying about external goods was very reminiscent of the earlier part of verse 25 in Dio that says "We have no villages, no horses, no mules, no cattle." It was after this that they offered him what little they had, in the knowledge that their simple possessions would be renewed.

Matthew 6:26, Jesus provides a repetition and elaboration on the theme of ideas that he preached on in verse 25.

Here, he builds upon a complete and whole faith in God when he uses a parable of the birds (attributing to them even more beauty) and their ease of survival. God nourishes them and keeps them alive, even though they are of lesser value than humans. Therefore, the argument is simple and goes from the lesser to the greater.

In Dio in verse 48, there is a similar vision when the hunters remarked "Who would bury money? For it surely doesn't grow!) (Chrysostom 1 Nov 2010). The Jesus parable and the Dio narrative both should serve to reinforce the principle of being able to discern what is important in life are the most important and to make sure that people did not hoard physical goods. In this way, everyone has what they need.

In Matthew 6:27-28, Jesus philosophically links contentment in physical belongings with a contentment at one's place in life, as evidenced by his wardrobe. In other words, there is no purpose to worrying about such external trappings. He uses clothing as an example of the material world will not add anything to a man's stature. This is beautifully stated in verse 28 when Jesus muses that the "lilies in the field grow. They neither toil nor spin. But I say to you that not even Solomon in all his splendor was clothed like one of the lilies (Matthew 6:28-29). Therefore there no need to be does not need to anxious about the wealth he has, but rather realize that his existence depends upon the generosity of God. Therefore, trusting in this same God that cares for the lilies in the field is the intelligent thing to do and that worrying is futile.

Then, Jesus concludes the above parable as follows when he stated that "if God so clothes the grass of the field, which exists today but is used for fuel the next, how much more splendidly will he clothe you, you who have so little faith?" (Matthew

6:30). This is not just an example of an argument from lesser to the greater. Rather, it implies that even perfect faith is not necessary. God will take care of his own and provide for them. In the parable, Jesus emphasizes the fleeting existence of physical things such as grass or lillies, thereby implying that even the most insignificant of living things are benefited by God's providence. It is therefore not justified to think that man will not be provided for when these lesser living things are.

Matthew 6:31-33 provides another major shift away from analogies in order to directly connect to the daily life of people in the World of Jesus. Beyond just trusting in God, one must not tempt him by living a lifestyle that is too extravagant simple life. One must not live their life by miracles where God must rescue us from our folly. Rather we are told "Therefore, do not be anxious and say, .What will we eat? What will we drink? What will we wear?. For non-Jews keep striving for these things. But your heavenly Father knows that you have need of them all (Matthew 6:31-32)" Certainly, Jesus is not referring to the hunters on Euboea. When one reads in verse 9 of Dio's that even "...poverty is in fact divinely protected and inviolable ((Chrysostom 1 Nov 2010). Though in a state of poverty, the hunters still are able to find the necessary resources to support themselves. Despite its simplicity, in verse 20 it is stated that they "...no longer wanted any other way of life " (ibid). Dio's hunters are never anxious about what they will get tomorrow to live on what they need to because they know that they will be helped by the mercy and providence of the gods they worship.

In Matthew 6:33, Jesus adds another element to the principle of the simple life when he says "And so, in your case seek first the Kingdom of God and its justice, and all these things will be provided to you." Explicitly. Jesus is providing instruction in the best manner to ensure that tomorrow will be provided for. Implicitly, he is saying that we must make an honest living. To cheat is the sign of a lack of faith and will not be rewarded.

Finally, this passage our scripture concludes with a short epilogue that summarizes Jesus' philosophical underpinnings when he says

"Therefore, do not be anxious about tomorrow, for tomorrow will be anxious for itself. Sufficient for the day is its own evil (Matthew 6:34). This final verse puts much stress on this recurring image of anxiety, which can be likened considered to be the worst issue. For instance, in Dio, the simple hunter gives a cloak to a sick man. He does not worry about whether or not he will have more. He has trust that it will be replaced (Chrysostom 1 Nov 2010). This narrative greatly supports the attitude of Matthew