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THE STOIC PHILOSOPHER
A quarterly eJournal published
by the Marcus Aurelius School of
the College of Stoic Philosophers
JAN/FEB/MAR 2013: Issue #5
The Stoic philosopher is one who lives a life
guided by reason, contemplation, and aretē.
Epictetus, Jesus, and the Fig Tree
by Gregory Wasson
Jesus often employed illustrative parables in his teachings, but he was not, in fact, the only spiritual or
philosophical figure who adopted parable as an important teaching tool1. Epictetus (55-135 C.E.)
frequently used parable or parable-like examples in both the Discourses and the Enchiridion.
1 Although parables are often defined as stories or fictional narratives, the Greek and Hebrew words for parable are not
that restrictive. The Greek word for parable, parabolē, simply means comparison, as does the Hebrew word mashal
which it translates. This includes short narratives, but also other forms of parabolic speech such as simple analogies and
examples. For a fascinating and detailed exploration of parable in the New Testament and elsewhere, see Klyne
Snodgrass, Stories with Intent: A Comprehensive Guide to the Parables of Jesus. William B. Eerdmans Publishing Co.
2008. ISBN 978-0-8028-4241-1.
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Like Jesus, Epictetus looked to the everyday objects and activities of his culture to illustrate his
teachings in a vivid way. Jesus, as a typical first century Palestinian, often turned to the rustic,
agricultural, or familial realms for his parables. Epictetus, an educated inhabitant of Imperial Rome
teaching upper-class young men, more often drew his examples from urban commonplaces more
familiar to that select audience: politics, banquets, athletics, public baths, military service, sea-faring,
and so on.
Epictetus did occasionally make use of agricultural parables or examples. An excellent example is
found in the Discourses 1.15:6-8 where Epictetus uses the fig tree in a striking way to make a point
about the value of patience. Jesus himself used the fig tree more than once in his teachings,2 including,
of course, the so-called Parable of the Barren Fig Tree (Luke 13:6-9). A comparison of the fig tree
parables illustrates an interesting contrast between the mindsets of Epictetus and Jesus. Let’s look at the
texts3 first.
Discourses 1.15:6-8
When someone who was seeking advice
asked, “I am seeking this one thing,
namely, how I might be in accordance with
nature, even though [my brother] and I are
at odds.”
Luke 13:6-9
And he [Jesus] said this parable:
He [Epictetus] replied, “Nothing great
comes about instantly, indeed, not even4 a
cluster of grapes or a fig. If you were to say
to me now, ‘I want a fig,’ I would reply to
you, ‘That takes time.’
And he said to the vinedresser, “Look, I've
been coming for three years seeking fruit
on this fig tree and I find none. So cut it
down. Why waste ground on it?”
“Let [the fig tree] bloom first, produce
fruit, and then ripen. And so, although a
fig's fruit does not come about all at once
and in a single hour, why do you
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still wish
to obtain the fruit of a person's mind
quickly and easily? Even if I myself were
to tell you it is possible, don't you believe
it!”
[The vinedresser] responded to him: “Sir,
leave it be for one more year until I dig
around it and provide manure. Perhaps it
will produce fruit in the coming year. But
if not, cut it down.”
Someone had a fig tree that had grown in
his vineyard, and he came seeking fruit on
it and found none.
At first glance, the two texts share some characteristics:
•The stories are both spoken to a group of disciples or students
•Both stories provide a moral lesson
2 See Mark 11:12-14 and 11:20-25 where Jesus angrily curses a fig tree for not producing fruit out of season. Luke and
Matthew, like most readers today, found this inappropriate. When they made use of Mark's version, they redacted it to
remove any mention of Jesus being angry. Also compare the fig tree parable found in Matthew 24:32-35, Mark
13:28-31, and Luke 21:29-33 where the leafing out of a fig tree (and any tree for that matter) is used as a sign that the
Kingdom of God is near.
3 For those interested in the original Greek texts, click these links to the source texts at the Perseus Project: Epictetus,
Discourses 1.15:6-8 and Luke 13:6-9.
4 Not even: Epictetus elsewhere uses figs as examples of something trivial, or relatively worthless that should not be
squabbled over, as children might fight over dried figs and nuts. See Discourses 4.7:22.
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•Both stories use an agricultural metaphor to relate the moral lesson
But a closer examination reveals some key differences.
The theme that underlies the fig tree parable in Luke ultimately reflects an apocalyptic Christian
mindset firmly based in a vision of judgment for the unworthy or unrepentant. The belief that judgment
and destruction are imminent for those who do not produce fruit for the Kingdom of God colors the
New Testament parable. The owner of the vineyard may, indeed, be persuaded to wait one more year,
but the stay is temporary. The stark threat of destruction ends the parable on a ominous note.5
Epictetus, on the other hand, uses the fig tree as an example, taken from nature, of the need for a
patient, persistent, even life-long struggle6 to attain the Stoic ideal. For Epictetus, the beginning of
philosophy arises when we become aware of our own weakness and impotence with respect to what
really matters in life (Discourses 2.11:1-2). From that moment on, it becomes a matter of committing
ourselves to living as rational adults and making progress by applying the principles of Stoicism in a
disciplined and ongoing way (Enchiridion, 51:2). And we might say with Epictetus: That takes time.
The contrast between the two mindsets could hardly be more striking.
In a future issue, we’ll take a look at how children figure as symbols in the teachings of Epictetus and
Jesus. On the subject of children, the contrast between the two teachers is even more pronounced.
Gregory Wasson did both undergraduate and graduate work in Classical and Koine Greek at the
College of Wooster in Ohio, the University of California, and the University of Toronto (Canada). He is
now semi-retired, working part-time as a senior technical writer at Teradata Systems in San Diego.
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Even the Greek verb translated as cut down may reflect this. It also means to exterminate, raze, or root out. It is not a
colorless word.
6 Marcus Aurelius (II, 7.3) went so far as to declare that life is war. It’s the practical, ongoing exercise or discipline
(askēsis) of Stoic philosophy alone that can escort us safely through that battlefield. See Meditations II, 17.3.