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32.If according to the manner of men He brings forward a notable instance of death, from which it might be clearly seen that he would have been worse than a fool, if there were not a better life in reserve for us beyond death; for it was an ignominious kind of death to which he was exposed. “ what purpose were it,” says he, “ me to incur infamy in connection with a most cruel death, if all my hopes were confined to this world?” According to the manner of men, means in this passage, in respect of human life, so that we obtain a reward in this world.
Now by those that fought with beasts, are meant, not those that were thrown to wild beasts, as Erasmus mistakingly imagined, but those that were condemned to be set to fight with wild beasts — to furnish an amusement to the people. There were, then, two kinds of punishment, that were totally different — to be thrown to wild beasts, and to fight with wild beasts. For those that were thrown to wild beasts were straightway torn in pieces; but those that fought with wild beasts went forth armed into the arena, that if they were endued with strength, courage, and agility, they might effect their escape by dispatching the wild beasts. Nay more, there was a game in which those who fought with wild beasts were trained, like the gladiators (81) Usually, however, very few escaped, because the man who had dispatched one wild beast, was required to fight with a second, (82) until the cruelty of the spectators was satiated, or rather was melted into pity; and yet there were found men so abandoned and desperate, as to hire themselves out for this! (83) And this, I may remark by the way, is that kind of hunting that is punished so severely by the ancient canons, as even civil laws brand it with a mark of infamy. (84)
I return to Paul. (85) We see what an extremity God allowed his servant to come to, and how wonderfully, too, he rescued him. Luke, (86) however, makes no mention of this fight. Hence we may infer that he endured many things that have not been committed to writing.
Let us eat and drink This is a saying of the Epicureans, who reckon man’ highest good as consisting in present enjoyment. Isaiah also testifies that it is a saying made use of by profligate persons, (Isa_22:13,) who, when the Prophets of God threaten them with ruin, (87) with the view of calling them to repentance, making sport of those threatenings, encourage themselves in wantonness and unbridled mirth, and in order to show more openly their obstinacy, say, “ die we must, let us meanwhile enjoy the time, and not torment ourselves before the time with empty fears.” As to what a certain General said to his army, (88) “ fellowsoldiers, let us dine heartily, for we shall sup to-day in the regions below,” (89) that was an exhortation to meet death with intrepidity, and has nothing to do with this subject. I am of opinion, that Paul made use of a jest in common use among abandoned and desperately wicked persons, or (to express it shortly) a common proverb among the Epicureans to the following purpose: “ death is the end of man, there is nothing better than that he should indulge in pleasure, free from care, so long as life lasts.” Sentiments of this kind are to be met with frequently in Horace. (90)
(81) “Et mesme comme il y auoit le ieu de l’ pour duire des gens h combatre les vns contre les nutres, pour donner passetemps au peuple, aussi il y auoit vn ieu auquel on faconnoit des gens a combatre contre les bestes es spectacles publiques;” — “ more, as there was a game of fencing for training persons for fighting with each other, to afford amusement to the people, so there was a game in which they made persons fight with wild beasts in the public shows.”
(82) “N’ estoit pas quitte, mais il luy faloit retourner au combat contre la seconde.” — “ was not let go, but had to return to fight with a second.”
(83) “ freemen, of desperate circumstances, sought a precarious subsistence by hazarding their lives in this profession; but it was chiefly exercised by slaves, and prisoners of war, whom their masters or conquerors devoted to it; or by condemned persons, to whom was thus afforded an uncertain prolongation of existence, dependent upon their own prowess, activity, or skill.” — Illustrated Commentary. — Ed.
(84) “ was called venatio ,“ (hunting,) ” the fighting of wild beasts with one another, or with men called bestiarii , (fighters with wild beasts,) who were either forced to this by way of punishment, as the primitive Christians often were; or fought voluntarily, either from a natural ferocity of disposition, or induced by hire, (auctoramento ,) Cic. Tusc. Quaest. it. 17. Faro. 7:1., Off. it. 16., Vat. 17. An incredible number of animals of various kinds were brought from all quarters, for the entertainment of the people, and at an immense expense. Cic. Faro. 8:2, 4, 6. They were kept in inclosures, called vivaria till the day of exhibition. Pompey in his second consulship exhibited at once 500 lions, who were all dispatched in five days; also 18 elephants. Dio. 39. 38. Plin. 8.7.“ Adam’ Roman Antiquities, (Edin. 1792,). — Ed.
(85) “Ie retourne maintenant a parler de Sainct Paul;” — “ now return to speak of St. Paul.”
(86) “Sainct Luc aux Actes;” — “ Luke in the Acts.”
(87) “De ruine et perdition;” — “ ruin and perdition.”
(88) “Car quant a ce qui on trouue entre les histoires ancicnnes que quelqu’ disoit aux soldats;” — “ as to its being recorded in ancient histories, that one said to his soldiers.”
(89) The allusion is to Leonidas, king of Sparta, when addressing 300 Spartans, at the Pass of Thermopyhe, who “ an act of intrepidity, rarely paralleled in history, set themselves to defend that Pass, in opposition to 20,000 Persian troops, and during the night spread dreadful havoc and consternation among the Persians, but the morning light at length discovering their small number, they were immediately surrounded and slaughtered.” — Robertson’ History of Greece, page 151. — Ed.
(90) The following instances may be quoted as a specimen: —
“O beate Sesti!
Vitae summa brevis nos vetat inchoare longam,
Jam to premet nox, fabulaeque Manes
Et domus exilis Plutonia :
O happy Sestius! the brief span of human life forbids us to indulge a distant hope. Soon will night descend upon thee, and the fabulous Manes, and the shadowy mansion of Pluto.” — Hor. Carm. I. 4, 13-17.
“Sapias, vina liques, et spatio brevi
Spem longam reseces. Dum loquimur, fugerit invida
Aetas. Carpe diem, quam minimum credula postero.
Be wise; rack off your wines; and abridge your distant hopes in adaptation to the brevity of life. While we speak, envious age has been flying. Seize the present day, depending as little as possible on any future one.” — Hor. Carre. I. 11.6-8.