But those who escorted Paul brought him as far as Athens. Receiving a commandment to Silas and Timothy that they should come to him very quickly, they departed.
Now while Paul waited for them at Athens, his spirit was provoked within him as he saw the city full of idols. So he reasoned in the synagogue with the Jews and the devout persons, and in the marketplace every day with those who met him. Some of the Epicurean and Stoic philosophers also were conversing with him. Some said, “What does this babbler want to say?” Others said, “He seems to be advocating foreign deities,” because he preached Jesus and the resurrection.
They took hold of him and brought him to the Areopagus, saying, “May we know what this new teaching is, which you are speaking about? For you bring certain strange things to our ears. We want to know therefore what these things mean.” Now all the Athenians and the strangers living there spent their time in nothing else, but either to tell or to hear some new thing.
Paul stood in the middle of the Areopagus, and said, “You men of Athens, I perceive that you are very religious in all things. For as I passed along and observed the objects of your worship, I also found an altar with this inscription: ‘TO AN UNKNOWN GOD.’ What therefore you worship in ignorance, I announce to you. The God who made the world and all things in it, he, being Lord of heaven and earth, doesn’t dwell in temples made with hands. He isn’t served by men’s hands, as though he needed anything, seeing he himself gives to all life and breath, and all things. He made from one blood every nation of men to dwell on all the surface of the earth, having determined appointed seasons, and the boundaries of their dwellings, that they should seek the Lord, if perhaps they might reach out for him and find him, though he is not far from each one of us. ‘For in him we live, move, and have our being.’ As some of your own poets have said, ‘For we are also his offspring.’ Being then the offspring of God, we ought not to think that the Divine Nature is like gold, or silver, or stone, engraved by art and design of man. The times of ignorance therefore God overlooked. But now he commands that all people everywhere should repent, because he has appointed a day in which he will judge the world in righteousness by the man whom he has ordained; of which he has given assurance to all men, in that he has raised him from the dead.”
Now when they heard of the resurrection of the dead, some mocked; but others said, “We want to hear you again concerning this.”
Thus Paul went out from among them. But certain men joined with him and believed, among whom also was Dionysius the Areopagite, and a woman named Damaris, and others with them.
John Calvin 1540 · Public Domain On vv16, 17, 18, 19, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 34 16. Was sore grieved. Though Paul, whithersoever he came,…
16. Was sore grieved. Though Paul, whithersoever he came, did stoutly execute that function of teaching which he knew was enjoined with him, yet Luke showeth that he was more incensed and moved at Athens, because he saw idolatry reign more there than in any other place for the most part. The whole world was then full of idols; the pure worship of God could be found nowhere; and there were everywhere innumerable monsters of superstitions, but Satan had made the city of Athens more mad than any other city, so that the people thereof were carried headlong with greater madness unto their wickedness and perverse rites. And this example is worth the noting, that the city, which was the mansion-house of wisdom, the fountain of all arts, the mother of humanity, did exceed all others in blindness and madness. We know with what commandments witty and learned men did set forth the same, and she had conceived so great good liking of herself that she counted those rude whom she had not polished. But the Holy Ghost condemning the whole world of ignorance and blockishness, saith that those masters of liberal sciences were bewitched with an unwonted madness. Whence we gather what man’s wit can do in matters which concern God. Neither need we doubt of this, but that the Lord suffered the men of Athens to fall into extreme madness, that all the world might learn by them, and that they might teach all ages that the foresight and wit of man’s mind being holpen with learning and instruction, doth altogether dote, and is mere foolishness when it cometh to the kingdom of God. They had undoubtedly their cloaks and colors, wherewith they did excuse their worshippings, how preposterous and corrupt soever they were. And yet, notwithstanding, it is certain that they did not only deceive men with childish and frivolous toys, but that they themselves were deluded shamefully with gross and filthy jugglings, as if they were deprived of common sense, and were altogether blockish and brutish. And as we learn what manner [of] religion proceedeth from man’s understanding, and that man’s wisdom is nothing else but a shop of all errors, so we may know that the men of Athens, being drunk with their own pride, did err more filthily than the rest. The antiquity, the pleasantness, and beauty of the city, did puff them up, so that they did boast that the gods came thence. Therefore, forasmuch as they did pull down God from heaven, that they might make him an inhabitant of their city, it was meet that they should be thrust down into the nethermost hell. Howsoever it be, the vanity of man’s wisdom is here marked with eternal infamy by the Spirit of God; because, where it was principally resident, there was the darkness more thick. Idolatry did reign most of all there; and Satan carried men’s minds to and fro more freely by his mocks and juggling.
Now, let us come unto Paul. Luke saith, forasmuch as he saw the city so given to idolatry, his spirit waxed hot, or was moved. Where he doth not attribute unto him indignation only, neither doth he only say that he was offended with that spectacle, but he expressed the unwonted heat of holy anger, which sharpened his zeal, so that he did address himself more fervently unto the work. And here we must note two things. For in that Paul was wroth when he saw the name of God wickedly profaned, and his pure worship corrupted, he did thereby declare, that nothing was to him corrupted, he did thereby declare, that nothing was to him more precious than the glory of God. Which zeal ought to be of great force among us, as it is in the Psalm, (Psalm 69:9,) “The zeal of thine house hath eaten me up.” For it is a common rule of all the godly, that so soon as they see their heavenly Father blasphemed, they be sore vexed, as Peter teacheth that the godly man Lot, because he could not cure most filthy facts, did vex his heart, (2 Peter 2:8.) And teachers must, above all others, be fervent, as Paul saith, that he is jealous that he may retain the Church in true chastity, (2 Corinthians 11:2.) And those who are not touched when they see and hear God blasphemed, and do not only wink thereat, but also carelessly pass over it, are not worthy to be counted the children of God, who at least do not give him so much honor as they do to an earthly father. Secondly, we must note that he was not so grieved, that being cast down through despair, he was quite discouraged, as we see most men to be far from waxing hot, or being moved, when they see the glory of God wickedly profaned, that in professing and uttering sorrow and sighing, they do, notwithstanding, rather wax profane with others than study to reform them. Nevertheless, they have a fair cloak for their sluggishness, that they will not procure any tumult when they are like to do no good. For they think that their attempts shall be in vain if they strive against the wicked and violent conspiracy of the people. But Paul is not only not discouraged with wearisomeness, neither doth he so faint by reason of the hardness of the matter, that he doth cast from him his office of teaching; but he is pricked forward with a more sharp prick to maintain godliness.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv15, 16, 17, 18, 19, 21, 22, 23, 24, 26, 27, 29, 30, 31, 32 It is not for nought that the Jews of…
It is not for nought that the Jews of Berea were so commended, for they brought Paul safe from Macedonia to Athens, and there is in distance betwixt those two, all Thessalia, and Boeotia, and Attica.
The sheep of Christ do also watch for their pastor’s health and safety, but yet in the Lord.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv15–34 15 And they that conducted Paul brought him unto…
15 And they that conducted Paul brought him unto Athens: and receiving a commandment unto Silas and Timotheus for to come to him with all speed, they departed.
Ver. 15. Brought him unto Athens] The eye of Greece, but woefully now bemisted with the fog of superstition, as our universities also have been of late. Athens was a pleasant and ancient city. Cecrops is said to have been king of it in Moses’s time. It was anciently called κοσμος κοσμου, "the ornament or glory of the world." But Gregory Nazianzen reports of it that it was the plaguiest place in the world for superstition; and he aeknowledgeth it a great mercy that he and Basil were preserved from those infections.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv15–34 They that conducted Paul; who accompanied, and had undertaken…
They that conducted Paul; who accompanied, and had undertaken to secure him.
Athens; the Greece of Greece, or the eye of Greece; as Greece was accounted the eye of the world; and yet, with all its learning, did not attain to saving knowledge, until Paul came and preached it. Satan’s malice still causes the gospel to spread.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv22, 24, 29, 30, 31, 32 As if the apostle had said, "Ye men of…
As if the apostle had said, "Ye men of Athens have a great number of gods, whom ye ignorantly worship: the God, therefore, whom ye acknowledge not to know, and yet profess to worship, is he that I preach unto you; for as I passed up and down in your city, beholding your altars and images, I found an altar with this inscription, TO THE UNKNOWN GOD."
Here observe, 1. The light of nature discovered: the altar is inscribed, TO A GOD. The true God of the Jews was an unknown and uncertain God to the wisest of the Gentiles.
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Learn, That some discoveries of God may be made even by the light of nature: these heathens who had nothing but the dim light of nature to guide and direct them, do yet own a God, and acknowledge a worship due unto him, by the erection of an altar.
Observe, 2. The darkness of nature declared: the altar, though erected to a God, yet it is to a God unknown.
Thence learn, That natural light, in its most elevated and raised improvements, can make no full and saving discoveries of God. The true God was but an unknown God, even to the wisest of the heathens, to the men of Athens, who were the most famous, in their day, for the severest wisdom and gravity.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain On vv16, 22, 32 A scholar that has acquaintance, and is in love,…
A scholar that has acquaintance, and is in love, with the learning of the ancients, would think he should be very happy if he were where Paul now was, at Athens, in the midst of the various sects of philosophers, and would have a great many curious questions to ask them, for the explication of the remains we have of the Athenian learning; but Paul, though bred a scholar, and an ingenious active man, does not make this any of his business at Athens. He has other work to mind: it is not the improving of himself in their philosophy that he aims at, he has learned to call it a vain thing, and is above it (Col 2:8); his business is, in God's name, to correct their disorders in religion, and to turn them from the service of idols, and of Satan in them, to the service of the true and living God in Christ.
I. Here is the impression which the abominable ignorance and superstition of the Athenians made upon Paul's spirit, Act 17:16. Observe, 1. The account here given of that city: it was wholly given to idolatry. This agrees with the account which the heathen writers give of it, that there were more idols in Athens than there were in all Greece besides put together, and that they had twice as many sacred feasts as others had. Whatever strange gods were recommended to them, they admitted them, and allowed them a temple and an altar, so that they had almost as many gods as men - facilius possis deum quam hominem invenire. And this city, after the empire became Christian, continued incurably addicted to idolatry, and all the pious edicts of the Christian emperors could not root it out, till, by the irruption of the Goths, that city was in so particular a manner laid waste that there are now scarcely any remains of it. It is observable that there, where human learning most flourished, idolatry most abounded, and the most absurd and ridiculous idolatry, which confirms that of the apostle, that when they professed themselves to be wise they became fools (Rom 1:22), and, in the business of religion, were of all other the most vain in their imaginations. The world by wisdom knew not God, Co1 1:21. They might have reasoned against polytheism and idolatry; but, it seems, the greatest pretenders to reason were the greatest slaves to idols: so necessary was it to the re-establishing even of natural religion that there should be a divine revelation, and that centering in Christ. 2. The disturbance which the sight of this gave to Paul. Paul was not willing to appear publicly till Silas and Timothy came to him, that out of the mouth of two or three witnesses the word might be established; but in the mean time his spirit was stirred within him. He was filled with concern for the glory of God, which he saw given to idols, and with compassion to the souls of men, which he saw thus enslaved to Satan, and led captive by him at his will. He beheld these transgressors, and was grieved; and horror took hold of him. He had a holy indignation at the heathen priests, that led the people such an endless trace of idolatry, and at their philosophers, that knew better, and yet never said a word against it, but themselves went down the stream.
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II. The testimony that he bore against their idolatry, and his endeavours to bring them to the knowledge of the truth. He did not, as Witsius observes, in the heat of his zeal break into the temples, pull down their images, demolish their altars, or fly in the face of their priests; nor did he run about the streets crying, "You are all the bond-slaves of the devil," though it was too true; but he observed decorum, and kept himself within due bounds, doing that only which became a prudent man. 1. He went to the synagogue of the Jews, who, though enemies to Christianity, were free from idolatry, and joined with them in that among them which was good, and took the opportunity given him there of disputing for Christ, Act 17:17. He discoursed with the Jews, reasoned fairly with them, and put it to them what reason they could give why, since they expected the Messiah, they would not receive Jesus. There he met with the devout persons that had forsaken the idol temples, but rested in the Jews' synagogue, and he talked with these to lead them on to the Christian church, to which the Jews' synagogue was but as a porch. 2. He entered into conversation with all that came in his way about matters of religion: In the market - en tē agora, in the exchange, or place of commerce, he disputed daily, as he had occasion, with those that met with him, or that he happened to fall into company with, that were heathen, and never came to the Jews' synagogue. The zealous advocates for the cause of Christ will be ready to plead it in all companies, as occasion offers. The ministers of Christ must not think it enough to speak a good word for Christ once a week, but should be daily speaking honourably of him to such as meet with them.
III. The enquiries which some of the philosophers made concerning Paul's doctrine. Observe,
1. Who they were that encountered him, that entered into discourse with him, and opposed him: He disputed with all that met him, in the places of concourse, or rather of discourse. Most took no notice of him, slighted him, and never minded a word he said; but there were some of the philosophers that thought him worth making remarks upon, an they were those whose principles were most directly contrary to Christianity. (1.) The Epicureans, who thought God altogether such a one as themselves, an idle inactive being, that minded nothing, nor put any difference between good and evil. They would not own, either that God made the world or that he governs it; nor that man needs to make any conscience of what he says or does, having no punishment to fear nor rewards to hope for, all which loose atheistical notions Christianity is levelled against. The Epicureans indulged themselves in all the pleasures of sense, and placed their happiness in them, in what Christ has taught us in the first place to deny ourselves. (2.) The Stoics, who thought themselves altogether as good as God, and indulged themselves as much in the pride of life as the Epicureans did in the lusts of the flesh and of the eye; they made their virtuous man to be no way inferior to God himself, nay to be superior. Esse aliquid quo sapiens antecedat Deum - There is that in which a wise man excels God, so Seneca: to which Christianity is directly opposite, as it teaches us to deny ourselves and abase ourselves, and to come off from all confidence in ourselves, that Christ may be all in all.
2. What their different sentiments were of him; such there were as there were of Christ, Act 17:18. (1.) Some called him a babbler, and thought he spoke, without any design, whatever came uppermost, as men of crazed imaginations do: What will this babbler say? ho spermologos houtos - this scatterer of words, that goes about, throwing here one idle word or story and there another, without any intendment or signification; or, this picker up of seeds. Some of the critics tell us that the term is used for a little sort of bird, that is worth nothing at all, either for the spit or for the cage, that picks up the seeds that lie uncovered, either in the field or by the way-side, and hops here and there for that purpose - Avicula parva quae semina in triviis dispersa colligere solet; such a pitiful contemptible animal they took Paul to be, or supposed he went from place to place venting his notions to get money, a penny here and another there, as that bird picks up here and there a grain. They looked upon him as an idle fellow, and regarded him, as we say, no more than a ballad-singer. (2.) Others called him a setter forth of strange gods, and thought he spoke with design to make himself considerable by that means. And, if he had strange gods to set forth, he could not bring them to a better market than to Athens. He did not, as many did, directly set forth new gods, nor avowedly; but they thought he seemed to do so, because he preached unto then Jesus, and the resurrection. From his first coming among them he ever and anon harped upon these two strings, which are indeed the principal doctrines of Christianity - Christ and a future state - Christ our way, and heaven our end; and, though he did not call these gods, yet they thought he meant to make them so. Ton Iēsoun kai tēn anastasin̂ "Jesus they took for a new god, and anastasis, the resurrection, for a new goddess." Thus they lost the benefit of the Christian doctrine by dressing it up in a pagan dialect, as if believing in Jesus, and looking for the resurrection, were the worshipping of new demons.
3. The proposal they made to give him a free, full, fair, and public hearing, Act 17:19, Act 17:20. They had heard some broken pieces of his doctrine, and are willing to have a more perfect knowledge of it. (1.) They look upon it as strange and surprising, and very different from the philosophy that had for many ages been taught and professed at Athens. "It is a new doctrine, which we do not understand the drift and design of. Thou bringest certain strange things to our ears, which we never heard of before, and know not what to make of now." By this it should seem that, among all the learned books they had, they either had not, or heeded not, the books of Moses and the prophets, else the doctrine of Christ would not have been so perfectly new and strange to them. There was but one book in the world that was of divine inspiration, and that was the only book they were strangers to, which, if they would have given a due regard to it, would, in its very first page, have determined that great controversy among them about the origin of the universe. (2.) They desired to know more of it, only because it was new and strange: "May we know what this new doctrine is? Or, is it (like the mysteries of the gods) to be kept as a profound secret? If it may be, we would gladly know, and desire thee to tell us, what these things mean, that we may be able to pass a judgment upon them." This was a fair proposal; it was fit they should know what this doctrine was before they embraced it; and they were so fair as not to condemn it till they had had some account of it. (3.) The place they brought him to, in order to this public declaration of his doctrine; it was to Areopagus, the same word that is translated (Act 17:22) Mars' Hill; it was the town-house, or guildhall of their city, where the magistrates met upon public business, and the courts of justice were kept; and it was as the theatre in the university, or the schools, where learned men met to communicate their notions. The court of justice which sat here was famous for its equity, which drew appeals to it from all parts; if any denied a God, he was liable to the censure of this court. Diagoras was by them put to death, as a contemner of the gods; nor might any new God be admitted without their approbation. Hither they brought Paul to be tried, not as a criminal but as a candidate.
4. The general character of the people of that city given upon this occasion (Act 17:21): All the Athenians, that is natives of the place, and strangers who sojourned there for their improvement, spent their time in nothing else but either to tell or to hear some new thing, which comes in as the reason why they were inquisitive concerning Paul's doctrine, not because it was good, but because it was new. It is a very sorry character which is here given of these people, yet many transcribe it. (1.) They were all for conversation. St. Paul exhorts his pupil to give attendance to reading and meditation (Ti1 4:13, Ti1 4:15), but these people despised those old-fashioned ways of getting knowledge, and preferred that of telling and hearing. It is true that good company is of great use to a man, and will polish one that has laid a good foundation in study; but that knowledge will be very flashy and superficial which is got by conversation only. (2.) They affected novelty; they were for telling and hearing some new thing. They were for new schemes and new notions in philosophy, new forms and plans of government in politics, and, in religion, for new gods that came newly up (Deu 32:17), new demons, new-fashioned images and altars (Kg2 16:10); they were given to change. Demosthenes, an orator of their own, had charged this upon them long before, in one of his Philippics, that their common question in the markets, or wherever they met, was ei ti le etai neōteron - whether there was any news. (3.) They meddled in other people's business, and were inquisitive concerning that, and never minded their own. Tattlers are always busy bodies, Ti1 5:13. (4.) They spent their time in nothing else, and a very uncomfortable account those must needs have to make of their time who thus spend it. Time is precious, and we are concerned to be good husbands of it, because eternity depends upon it, and it is hastening apace into eternity, but abundance of it is wasted in unprofitable converse. To tell or hear the new occurrences of providence concerning the public in our own or other nations, and concerning our neighbours and friends, is of good use now and then; but to set up for newsmongers, and to spend our time in nothing else, is to lose that which is very precious for the gain of that which is worth little.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv15–33 And they that conducted Paul,.... From Berea to the…
And they that conducted Paul,.... From Berea to the sea side:
brought him unto Athens; a famous city in Attica, where both (q) Pliny and Ptolomy (r) place it, well known for the learning and wisdom of the ancient philosophers, who had their schools and universities in it; the former of these calls it a free city, and says, it needed no description nor commendation, its fame was so diffused everywhere. The account Jerom (s) gives of it is,
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"Athens, a city in Achaia, dedicated to the studies of philosophy, which though but one, is always used to be called in the plural number; its haven, called the Piraeum, is described as fortified with seven walls.''
The city itself stood about two miles from the sea; it had its name either from the Greek word which signifies the mind of God, as boasting of its divine knowledge; or rather from the word "Athen", which may be interpreted "strangers", it being originally inhabited by the Pelasgi, who were a set of people that moved from place to place (t); or because of the great multitude of strangers which flocked from all parts hither for learning, of whom mention is made in Act 17:21. The inhabitants of it have been called by different names; when under the Pelasgi, as Herodotus (u) observes, they were called Cranai; when under King Cecrops, they went by the name of Cecropidae; when Erechtheus had the government, they changed their name into Athenians; from Ion, the son of Xythus, their general, they were called Ionians. This city has gone through different fates: it was burnt by Xerxes, about 480 years before Christ; some years after that it was taken by Lysander; and after that restored to its ancient liberty by Demetrius; after this the Romans were possessed of it; and now it is in the hands of the Turks, and goes by the name of Setines. In Beza's ancient copy it follows, "but he passed through Thessalia, for he was forbidden to preach the word to them"; for as he came from Berea to Athens, he must come through Thessalia; but he made no stay here, but passed through, being forbid to preach the Gospel here, as he had been before to preach it in Asia and Bithynia, Act 16:6 nor have we any account anywhere else of the Gospel being preached in Thessaly; and in the second century, we read of Heathenism prevailing there, and of many gross acts of idolatry, particularly at Pella in Thessaly, a man was sacrificed to the gods: though in the beginning of the fourth century there were bishops out of Thessalia at the synod of Nice; and so there were at the synod at Sardica, about the middle of the same century: in the sixth century, Dion, bishop of Thebes in Thessalia, was in the first synod at Ephesus; and Constantinus, bishop of Demetrias, and Vigilantius of Larissa, both cities in Thessalia, were in another at the same place (w).
And receiving a commandment; or "a letter from him" as one copy and the Syriac version read; that is, the brethren from Paul:
unto Silas and Timotheus for to come to him with all speed; to Athens, where he now was: they departed; from Paul at Athens, and came back to Berea.
(q) Nat. Hist. l. 4. c. 7. (r) Nat. Hist. l. 3. c. 15. (s) De locis Hebraicis, fol. 95. K. (t) Vid. Hiller. Onomasticum Sacrum, p. 678, 755. (u) Urania, c. 44. (w) Magdeburg. Hist. Eccles. cent. 2. c. 15. p. 193. cent. 4. c. 2. p. 5. & c. 9. p. 425. cent. 6. c. 10. p. 666.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv16, 18, 19, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34 While Paul was waiting for the - Having no…
While Paul was waiting for the - Having no design, as it seems, to preach at Athens, but his zeal for God drew him into it unawares, without staying till his companions came.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv15–34 Verse 15. Brought him unto Athens] This was one…
Verse 15. Brought him unto Athens] This was one of the most celebrated cities in the world, whether we consider its antiquity, its learning, its political consequence, or the valour of its inhabitants. This city, which was the capital of Attica, and the seat of the Grecian empire was founded by Cecrops, about A.M. 2447, before Christ 1557, and was called by him Cecropia. About thirteen or fourteen hundred years before Christ, in the reign either of Erechtheus, or Erichthonius, it was called Athens, from αθηνη, a name of Minerva, to whom it was dedicated, and who was always considered the protectress of the city. The whole city at first was built upon a hill or rock, in the midst of a spacious plain; but, in process of time, the whole plain was covered with buildings which were called the lower city; while the ancient was called Acropolis, or the upper city. In its most flourishing state this city was not less than one hundred and seventy-eight stadia, or twenty-two Roman miles in circumference. The buildings of Athens were the most superb, and best executed, in the world; but every thing is now in a state of ruin. Mr. Stuart, in his three folio vols. of the Antiquities of Athens, has given correct representations of those that remain, with many geographical notices of much importance. The greatest men that ever lived, scholars, lawyers, statesmen, and warriors, were Athenians. Its institutions, laws, and literature, were its own unrivalled boast, and the envy of the world. The city still exists; the Acropolis in a state of comparative repair. It is now in the hands of the Greeks; but the Turks, who held it till lately, have turned the celebrated Parthenon, or temple of Minerva, into a mosque. The inhabitants are reckoned at about one thousand. Christianity, planted here by St. Paul, still subsists; and about two-thirds of the inhabitants of Athens are Christians, who have several churches or oratories here, and it is the residence of a Greek bishop, who is a metropolitan. He who considers the ancient glory of this city, whether in its heathen or Christian antiquity, cannot but sigh over its present state.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv15, 16, 18, 19, 22, 23, 24, 27, 29, 30, 33 Act 17:15. They that conducted Paul brought him —…
Act 17:15. They that conducted Paul brought him — By land, εως, as far as Athens — That celebrated, unequalled seat of learning among the Greeks. It is true, Athens had now passed the zenith of its political splendour, and had been declining in power and glory ever since the Romans, after conquering Greece, fixed the seat of their government at Corinth. Nevertheless, its fame for learning was still as great as ever. For, at the time Paul visited that city, it was full of philosophers, rhetoricians, orators, painters, statuaries, and of young persons who came to learn philosophy and the arts. But this sort of people, being generally very idle, were great talkers, and had an insatiable curiosity. So that the character which Luke has given of the Athenians, and strangers there, (Act 17:21,) is perfectly just. And receiving commandment unto Silas, &c., that they should come to him with all speed — Probably that they might bring him information of the state of the new converts he had left behind him at Thessalonica and Berea. Or, perhaps, he wished to be joined by them before he began his ministry at Athens, which yet, observing the wretched state of the city, he was in haste to do. Whether Silas came to him while he was at Athens, is uncertain. Timothy, however, came and informed him, that the idolaters in Thessalonica, displeased to see so many of their countrymen deserting the temples and altars of their gods, had joined the Jews in persecuting the disciples, 1Th 2:14. On hearing this, Paul thought it good to be left at Athens alone, 1Th 3:1; and sent Timothy back to Thessalonica, to establish and comfort the brethren concerning their faith. While Paul “continued in this renowned city, the centre of polite learning, philosophy, and the fine arts, and, as it were, the university of the Roman empire and of the world, he took little notice of the sculpture and edifices, the fragments of which, to this day, are considered as the most perfect models in their kind; or of their paintings and exhibitions, and other curiosities of this sort.” And yet “Paul is generally allowed to have been a man of fine taste and cultivated genius; but his thoughts were too much occupied about more sublime and interesting subjects, to make observations on these elegant or magnificent trifles.” — Scott. For,
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv15–34 Unto Athens - This was the first visit of…
Unto Athens - This was the first visit of Paul to this celebrated city; and perhaps the first visit of a Christian minister. His success in this city, for some cause, was not great, but his preaching was attended with the conversion of some individuals. See Act 17:34. Athens was the most celebrated city of Greece, and was distinguished for the military talents, the learning, the eloquence, and the politeness of its inhabitants. It was founded by Cecrops and an Egyptian colony about 1556 years before the Christian era. It was called “Athens” in honor of Minerva, who was chiefly worshipped there, and to whom the city was dedicated. The city, at first, was built on a rock in the midst of a spacious plain; but in process of time the whole plain was covered with buildings, which were called the lower city. No city of Greece, or of the ancient world, was so much distinguished for philosophy, learning, and the arts.
The most celebrated warriors, poets, statesmen, and philosophers were either born or flourished there. The most celebrated models of architecture and statuary were there; and for ages it held its preeminence in civilization, arts, and arms. The city still exists, though it has been often subject to the calamities of war, to a change of masters, and to the mouldering hand of time. It was twice burnt by the Persians; destroyed by Philip II of Macedon; again by Sylla; was plundered by Tiberius; desolated by the Goths in the reign of Claudius; and the whole territory ravaged and ruined by Alarie. From the reign of Justinian to the thirteenth century the city remained in obscurity, though it continued to be a town at the head of a small state. It was seized by Omar, general of Muhammed the Great, in 1455; was sacked by the Venetians in 1464; and was taken by the Turks again in 1688. In 1812 the population was 12,000; but it has since been desolated by the sanguinary contests between the Turks and the Greeks, and left almost a mass of ruins. It is now free; and efforts are making by Christians to restore it to its former elevation in learning and importance, and to impart to it the blessings of the Christian religion. In the revolutions of ages it has been ordered that people should bear the torch of learning to Athens from a land unknown to its ancient philosophers, and convey the blessings of civilization to them by that gospel which in the time of Paul they rejected and despised.
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And receiving a commandment - They who accompanied Paul received his commands to Silas and Timothy.
With all speed - As soon as possible. Perhaps Paul expected much labor and success in Athens, and was therefore desirous of securing their aid with him in his work.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv16, 18, 19, 22, 23, 24, 27, 28, 29, 30, 31, 32, 34 Lactanius ridicules the folly of idolatry in a neat…
Lactanius ridicules the folly of idolatry in a neat strain of irony, which he introduces by the following verses from Lucilius: Ut pueri infantes credunt signa omnia ahena
Vivere et esse homines; sic isti omnia ficta
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Vera putant, &c.
--- The poet compares these fools to children. I think them worse; for the latter only take the statues for men, they for gods. Age causes the error of the one, folly of the other. These soon cease to be deceived, but the folly of those lasts and increases always. (Lactanius, de fals. Relig. lib. i.)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v16 16Now [But] while Paul waited for them at Athens,…
E.—PAUL AT ATHENS; HIS OBSERVATIONS AND OCCASIONAL ADDRESSES; HIS MISSIONARY DISCOURSE ON THE AREOPAGUS, AND ITS EFFECT
Act_17:16-34
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16Now [But] while Paul waited for them at Athens, his spirit was stirred [moved with indignation] in him, when he saw the city wholly given to idolatry [city full of idols]9. 17Therefore disputed he [He now discoursed, διελ. μὲν οῦ̓ν] in the synagogue with the Jews, and with the devout persons [Jews and proselytes], and in the market [market-place] daily with them that met [fell in] with him. 18Then certain philosophers of the Epicureans, and of the Stoics, encountered [But some of the Epicurean and of the Stoic philosophers entered into discourse with] him. And some said, What will this babbler10 say [What may this babbler intend to say]? other some [but others], He seemeth to be a setter forth [proclaimer] of strange [foreign] gods: because he preached unto them [the gospel of, εὐηγγελίζετο] Jesus, and the resurrection. 19And they took him, and brought him unto [the] Areopagus11, saying. May we know [Can we learn] what this new doctrine, whereof thou speakest [which thoudeclarest], ?Isaiah 20 For thou bringest certain strange things [something strange] to our ears: we would know therefore [we wish, therefore, to know] what these things mean [what this may be]. 21([Om. parenth. marks]. For [But] all the Athenians, and [the] strangers which were there [strangers in the city], spent their time in [were disposed to do] nothing else but [than] either to tell or to hear some new thing [something new]).
22Then Paul stood in the midst of Mars’ hill12 [the Areopagus], and said, Ye men of Athens, I perceive that in all things [points] ye are too superstitious [very devout]. 23For as I passed by [through the city], and beheld your evotions13 [sacred objects], I found [also, χαὶ] an altar with this [the] inscription, to the [an] unknown god. Whom [What]14 therefore ye ignorantly worship [ye worship without knowing it], him [that] declare [proclaim] I unto you. 24God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth [therein, He (οῦ̓τος) dwelleth, as he is the Lord of heaven and earth,] not in temples made with hands; 25Neither is worshipped with men’s [Nor is he ministered unto by human15] hands, as though [if] he needed any thing, seeing he [whilst he himself, αὐτὸς] giveth to all life, and breath, and all things; 26And hath made of one blood all nations of men for to dwell on all the [And hath caused that every nation of men, sprung from one blood, should dwell over the whole] face of the earth, and hath determined the times before appointed [earth, in that he hath fixed the appointed16 times], and the bounds of their habitation [habitations]; 27That they should [To] seek the Lord [God]17, if haply [perhaps] they might feel after [om. after] him, and find him, though he be [is] not far from every one of us: 28For in him we live, and move, and have our being [move, and are, ἐσμέν]; as certain also [also some] of your own poets have said, For we are also his offspring [race]. 29 Forasmuch then as [As, therefore,] we are the offspring [race] of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man’s device [stone, unto a graven work of the art and reflection of a man]. 30And the times [The times, indeed, μὲν οῦ̓ν] of this [om. this] ignorance God winked at [has overlooked]; but now [and now] commandeth all men every where to repent: 31Because [Inasmuch as]18 he hath appointed [fixed] a day, in the which [in which] he will judge the world in righteousness by that [a] man whom he hath ordained [appointed]; whereof [in that] he hath given assurance [offered faith]19 unto all men, in that he hath raised [offered faith unto all, by raising] him from the dead.
32And [But] when they heard of the resurrection of the dead, some mocked: and [but the] others said, We will hear thee again of [concerning] this matter. 33So [And thus, χαὶ οὕτως] Paul departed from among them [went out of the midst of them]. 34Howbeit [But, δὲ] certain men clave [attached themselves] unto him, and believed: among the which [whom] was [also, χαὶ] Dionysius the Areopagite, and a woman named Damaris, and others with them.
EXEGETICAL AND CRITICAL
Act_17:16-17. a. Now while Paul waited.—During the first part of this second missionary Journey of the apostle, we find him in Asia, or, specially, in Asia Minor; the second and third parts already exhibit him on European soil. The second part embraced Macedonia—Philippi, Thessalonica and Berea; the third, which now commences, refers exclusively to Greece (which, at that period, was called Achaia), and embraces, indeed, simply the two principal cities of Athens and Corinth. Paul waited in the former until Silas and Timotheus, for whom he had sent, ver.15, should join him. Although Luke does not again mention them until they meet with Paul in Corinth, Act_18:5, we are authorized by the statement in 1Th_2:17 to 1Th_3:2, to assume, that Timotheus soon afterwards joined the apostle in Athens, and then received certain commissions which required him to return to Thessalonica. Luke had, in the mean time, remained in Philippi, and this circumstance explains his silence respecting the arrival of Timotheus at Athens, etc.
b. His spirit was stirred in him [his spirit was moved with indignation], παρωξύνετο τ. πν., his spirit was filled with indignation, suffered a moral shock [comp. 1Co_13:5, and ὁ δῆμος—ὠργίσθη καὶ παρωξύνθη, Dem. κατὰ Μειδιόυ. p. 514. (Mey.).—Tr.]; the imperfect indicates an abiding state of mind, and not merely a sudden and transient emotion [see Exeg. note, Act_8:15-17 ult.—Tr.]. He had, namely, observed, after spending some time in the city, and carefully surveying it (θεωρεῖν, not simply ιʼδεῖν), that it was full of images of the gods. (Κατείδωλος, a word not found elsewhere, but accurately formed, according to the analogy of other compounds, is not used in a subjective sense, as if it were equivalent to idolis dedita, but in an objective sense, viz., idolis abundans; compare κατάδενδρος, arboribus plenus; κατάμπελος, vitibus abundans). Numerous Greek and Roman writers add their testimony that this characteristic feature distinguished Athens among all the Hellenic cities; thus, Xenophon describes that city as ὅλη βωμός, ὅλη θῦμα θεοῖ και Ì ἀνάθημα, de Rep. Ath., and Livy remarks: Athenas—multa visenda habentes—simulacra Deorum hominumque omni genere et materiae et atrium insignia. XLV. 27.—The indignation of the apostle, and his desire to expose such heathenish errors (οῦ̓ν), induced him to enter into conversation both with Jews and proselytes in the synagogue, and with persons of every other class whom he encountered in the market-place; the truths of religion were the subjects of his δια̣λέγεσθαι. Such opportunities the market place daily (κατὰ πᾶσαν ἡμέραν) furnished; as the same remark is not made with regard to the synagogue, it follows that the latter afforded such opportunities only on the sabbath-day.—The expression ἡ ἀγορά, seems to imply that the city possessed only one market-place; this fact was long doubted, and the conjecture was generally adopted that Paul’s conversations were held in a place called Eretria [Potter’s Antiq. of Greece I. 43. Edinb. 1832.—Tr.]. The usual explanation of this name, however, is erroneous, and, in general, those who have more recently furnished us with topographical accounts of Athens, are convinced that this city never contained more than one market-place [forum, agora], and thus the accuracy and fidelity of the narrative before us are established even with regard to a point of apparently little importance (ἠ ἀγορά). [For a very full description of this Agora, see Conyb. and H. I. 379. ff.—Tr.]
Act_17:18. Then certain philosophers.—It was doubtless on the occasions when such conversations were held in public place, that some philosophers, who belonged partly to the Epicurean, and partly to the Stoic school, came in contact with Paul. (Συμβάλλω signifies in Act_4:15 simply to confer together in a friendly manner; the word does not necessarily indicate a debate or a contest). [“The Epicurean philosophy was antagonistic to the Gospel as holding the atomic theory in opposition to the creation of matter,—the disconnection of the divinity from the world and its affairs, in opposition to the idea of a ruling providence,—and the indissoluble union and annihilation together, of soul and body, as opposed to the hope of eternal life, and indeed to all spiritual religion whatever. The Epicureans were the materialists of the ancient world, etc.—While the philosophy of the Stoics approached the truth in holding one supreme Governor of all, it contravened the latter, in its pantheistic belief that all souls were emanations of Him. In spirit it was directly opposed to the Gospel,—holding the independence of man on any being but himself, together with the subjection of God and man alike to the stern laws of an inevitable fate, etc.” (Alford).—Tr.]. In consequence of these conversations, the Athenians were divided in their opinions. Some looked with contempt on Paul, as a vain babbler, who could say nothing that merited attention; (σπερμολόγος originally signified a rook or crow [Aristoph. Av. 232, 579], and was applied to any one who prated in an inflated or pompous manner.—The question: τὶ ἂν—θέλοι λέγειν, primarily signifies: ‘We do not clearly understand what he means to say;’ the interrogator, however, virtually expresses a disparaging judgment). Others were, at least, disposed to seek for more information, as Paul appeared to them to proclaim foreign divinities (ξένα δαιμόνια; similar language was employed when Socrates was accused: καινὰ δαιμόνια εἰςάγει). This opinion was suggested, as Luke explains, by the circumstance that Paul preached the Gospel concerning Jesus and the resurrection of the dead.—It is not probable that the Athenians supposed that, ἀνάστασις[“resurrection”] was the name of a goddess or heroine (Chrysostom, Baur, Baumgarten); Luke appears, on the contrary, to have mentioned the resurrection in immediate connection with the Person of Jesus, solely for the reason that this subject most of all surprised the Hellenic philosophers, as a novel or strange (ξένος) conception.
Act_17:19-21. The people whose interest and curiosity had been aroused by the language of the apostle, conducted him (ἐπιλαόμενοι, leniter prehensum, Grotius [comp. Act_9:27]) to the Areopagus, that is, the hill of Ares [Mars—so called from the legendary trial of Mars, Pausan. I. 28. 5—Tr.], north of the western extremity of the Acropolis, on which spot the supreme court of the republic usually held its sittings. But that Paul was not subjected to a formal trial before the court of the Areopagites, and that his discourse was not a judicial defence (as Adami, a divine of the Netherlands, Observ. 1710, conjectured, and as Baur and Zeller have recently asserted), will appear from the following considerations: first, the whole context, which leads to an opposite conclusion, specially, the courteous question in Act_17:19, and the wish expressed in Act_17:20; secondly, the explanatory remark of the narrator in Act_17:21, according to which it was simply curiosity, and neither fanaticism nor intolerance that occasioned the scene which followed; thirdly, the whole tone of the discourse, which nowhere assumes the character of a defence or apology; and, lastly, the scene at the close, when Paul departs without molestation, and not the slightest trace of a judicial process is exhibited.—The request addressed to Paul, viz., that he should explain himself more fully, Act_17:19, is exceedingly polite, and marked by Attic courtesy (δυνάμεθα γνῶναι); still, it is somewhat ironical, as the speakers undoubtedly believe that they already understand the subject, and are convinced that Paul can teach them nothing which they do not already know; and the expression in Act_17:20, ξενίζοντά τινα, certain strange things, i.e., something strange or foreign, is tinged with that Hellenic arrogance with which barbarians [persons not Greeks by language or nation (Rob.)] were surveyed. Luke adds by way of explanation, Act_17:21, that all the Athenians, both foreigners who resided in the city, and natives, found no occupation more pleasant than that of reporting or hearing of some new thing (εὐκαίρουν, vacabant, for which they always had time). Bengel explains the comparative καινότερον with great felicity, in the following terms: ‘nova statim sordebant, noviora quaerebantur.’ The people not only derived pleasure from such reports, but also sought for honor and distinction by communicating their own reports of new things (λέγειν,ἀκούειν). The imperfect εὐκαίρουν describes a characteristic feature of the people at the time when the occurrence took place, without, however, implying that the remark was also applicable to a later period. [“De Atheniensium garrulitate, et curiositatenimia, seu studio novitatis intempestivo … plures scriptorum veterum loci loquuntur... Conf. Wolfiusin Curis, et Wetstenius ad h. l.” (Kuinoel).—Tr.]
Act_17:22. a. As the request is so plainly addressed to the apostle, he does not hesitate to rise before the most intelligent audience which the heathen world could furnish, even if the request did not proceed from a sincere love of the truth,, and was, moreover, pronounced in an ironical tone of voice; he was conscious that he had received a call (Act_9:15) to “bear the name of Jesus before the Gentiles.” With all the confidence of faith he takes a position (σταθείς) in the middle of the plateau on the hill, which was about [fifty or] sixty feet high. [i.e., above the valley separating it from the Acropolis. (Robinson).—Tr.]. He saw before him the Acropolis, which rose above him, and was adorned with numerous works of art; beneath the spot on which he stood, was the magnificent temple of Theseus; around him were numerous temples, altars, and images of the gods. Compare Robinson’s Researches, etc., Vol. I. p. 10, 11. [American edition].
b. He begins by saying in gentle terms, well suited to make a favorable impression, and indicating his wish to recognize with candor every favorable circumstance, that the observations which he had made (θεωρῶ), enabled him to bear witness that the Athenians were indeed, in every respect, a God-fearing people. Ως before δεισιδ., imports: ‘I recognize you as such—such ye appear to me to be.’ The word δεισιδαίμων is undoubtedly sometimes found in the classic writers in an unfavorable sense, viz., superstitious; it is here taken in such a sense by the Vulgate, by Erasmus, Luther, and others. It is, however, a vox media, and not unfrequently conveys the idea of genuine fear of God. [Kuinoel says: ‘Vocabulum δεισιδ.—duplici sensu adhiberi solet—bono sensu—malo sensu;’—he furnishes the most important references in each case.—Tr.]. The word is, without doubt, to be understood here in a good sense, although it appears to have been intentionally chosen, in order to indicate, in a mild manner, the conception of fear [δείδω] which predominated in the religion of the apostle’s hearers, and which ultimately led to superstition. The comparative δεισιδαιμονετέρους does not include the collateral idea of excess; the apostle simply compares the Athenians with other Greeks [i.e., “more devout than others are, soil.ἅλλων.” (Winer: § 35:4)—Tr.]; he does not intend to flatter, but only states a fact which was admitted by the ancients. Isocrates speaks of the Athenians as τοὺς πρὸς τὰ τῶν θεῶν εὐσεβέστατα διακειμέισιδ. Similar testimony is borne by Sophocles, Plato, Xenophon, and, lastly, Josephus; see the passages in Wetstein, II. 562 f. [Alf. translates δεισιδ.: carrying your religious reverence very far; Conyb. and H.: all things—bear witness to your carefulness in religion; Hackett: more religious (scil. than others); Alexander: god-fearing (or more exactly demon-fearing.—Tr.]. Γάρ, in Act_17:23, implies that the opinion expressed by the apostle in Act_17:22 respecting the eminently god-fearing spirit of the Athenians, was founded on his own observations, since, in addition to other sacred objects (dedicated to gods whose names are known), he had noticed an altar dedicated to an unknown God. Σένασμα is equivalent to ressacra, or, quod religionis causa homines venerantur; hence it comprehends sacred places, groves and temples, altars, statues, etc. ʼΑναθεωρῶ means: to survey several objects in succession.
Act_17:23-25. a. An altar with this inscription: “To the [an] unknown God.”—It was supposed at an early period of the Christian Church, (and the remark has since been frequently repeated), that Paul took the liberty of employing the singular number, while the inscription was expressed in the plural. Thus Jerome remarks on Tit_1:12 : ‘Inscriptio autem arae non ita erat, ut Paulus asseruit: “Ignoto Deo,” sed ita: “Diis Asiae et Europae et Africae, Diis ignotis et peregrinis.” Verum quia Paulus non pluribus Diis ignotis indigebat, sed uno tantum ignoto Deo, singulari verbo usus est.’—While this church father assumes that the apostle here exhibits an instance of rhetorical license, the change in the number has, in more recent times, been ascribed to the historian: the singular, it has been said, is unhistorical; the inscription could not possibly have been otherwise expressed than in the plural, viz., ἀγνώστοις θεοῖς (Baur: Paulus, p. 175 ff). But why should the singular be deemed impossible? It is true that if the article had been prefixed to ἀγν. θεῷ, it would not be conceivable that such an inscription should appear on an altar in Athens. But why should it be impossible that an altar should be dedicated ‘to an unknown God’? Pausanias (Attic. I. 1.) says that there were in Athens βωμοὶ θεῶν τῶν ὀνομαζ ομένων ἀγνώστων καὶ ἡρώων and Philostratus (Vita Apollon. VI. 2) remarks that it was prudent to speak well of all the gods, especially in Athens, οῦ̓ καὶ ἀγνώστων θεῶν βωμοὶ ἵδρυνται. These two statements may undoubtedly be so understood, as if each of the altars mentioned, had been dedicated “to unknown gods” (plur.); still, they may also, and, indeed, with greater probability, be understood to mean that each one had been dedicated “to an unknown god”, and bore this inscription. Altars with this inscription seem, indeed, to have been erected in Athens in several different places. Various opinions respecting the origin and purpose of such altars, have been entertained, which as they are all founded on mere conjectures, we forbear to notice. [See de Wette, Meyer, etc., ad. loc.—Tr.]
b. After these remarks, the apostle, in order to convince his hearers that he was not discussing a subject which was absolutely new to them, proceeds to state the theme of his discourse: “What ye accordingly (οῦ̓ν) worship devoutly, without knowing it, I proclaim unto you.” [See note 6 above, appended to the text.—Tr.]. The object of their worship (εὐαεβεῖτε,, religiose colitis) is intentionally designated by the neuter, ὃ—τοῦτο, in an abstract and indefinite manner, corresponding to ἀγνοοῦντες; when the apostle subsequently makes a positive statement, he introduces concrete and personal terms: ὁ θεὸς ὁ ποιήσας, etc.—The Athenians expected to hear something that was altogether new and strange (Act_17:18, ξένων δαιμ καταγγελεύς.; Act_17:20, ξενίζοντά τινα εἰςφέρεις); but Paul appeals to their own consciousness, and founds his remarks on the statement involved in the inscription on the altar; his meaning is the following: ignotum, non tamen peregrinum, prædico vobis.
c. He, first of all, proclaims the true God, Act_17:24-25, as the only God (ὁ θεὸς, etc.), and as the independent and absolute Creator and Lord of the world, who is too exalted to need any thing, such as a dwelling in temples, or the service of human hands, specially that of priests. θεραπεύειν is a word frequently used to designate the worship of the gods. The expression προςδεόμενος is also happily chosen, as equivalent to τὸ ἔχειν μὲν μέρος, ἔτι δὲ δεῖσθαι πρὸς τὸ τέλειον, (Ulpian). [The pronoun τινος, after προςδεόμενος “may be either masculine (any one) or neuter (any thing)” (Alex.). “Luther (in his version) takes τινὸς as a masculine pronoun, which admirably suits both the words which precede, and also πᾶσι, which follows.” (Meyer)—Tr.]. The apostle, in full view of those magnificent temples, which were adorned with all the wonders of art, and which constituted the pride of the Athenians, utters these words: ‘God does not dwell in temples made with hands.’ Surrounded, as Paul at the moment is, by numerous altars of sacrifice, he exclaims: ‘God is not ministered unto by human hands.’ The words αὐτὸς διδούς, are intended to confirm the remark which he had just made, or, rather to expose the delusion of the Athenians, and mean: ‘It is He Himself, on the contrary, who gives life and breath to all men;’ πνοή expresses the condition on which the continuance of life depends; all that supplies the natural wants of man is indicated by καὶ τὰ πάντα.
Act_17:26-28. a. Paul proceeds, in the second place, (in connection with these fundamental truths concerning God) to give a correct view of man. [“Observe the threefold subject of the discourse: Theology, Act_17:24-25; Anthropology, Act_17:26-29; Christology, Act_17:30-31.” (Mey.).—Tr.]. He says, in general, that mankind is one by virtue of the divinely appointed propagation from one blood. (Αῖ̓μα is here used not merely in the scriptural sense, involving the conception of a connection of life and generation with the blood, comp. Joh_1:3, but also in the strict classical sense; the word occurs, in reference to generation and blood-relationship, already in Homer, Ιι. ζ. 211; Od. π. 300, and afterwards, in Sophocles, Euripides, and Aristotle.). With respect to the construction, πᾶν ἕθνος does not depend on ἔθνος as the object of the latter; the whole clause, on the contrary, (including πᾶν ἔθνος as the accusative before the infinitive κατοικεῖν) is governed by ἐποίησε, in the following sense: instituit, ut ex uno sanguine orta omnis hominum gens—habitaret. [De Wette, who also adopts this view, refers to Mat_5:32; Mar_7:37, as illustrations of an accusative with the infinitive, preceded by ποιεῖν.—Tr.].—Paul here combats, not so much the opinion of the Athenians specially, who deemed themselves to be autochthones, as, rather, the delusion in general, which was fostered by the. religion of nature in all its forms, according to which the respective origins of the different nations of the earth were all essentially distinct from one another.—The apostle also expresses another thought, viz., that the partition of mankind into nations, is to be ascribed to a divine appointment. God caused men—he says—to spread themselves over the surface of the earth—ὁθισας, etc., that is, appointing and determining the times and the boundaries of the nations. The word καιροί refers, (as κατοικεῖν which precedes, and κατοικίας which follows, plainly show,) principally to the abodes of the nations, that is, to the period during which a nation may retain possession of the territory which it has occupied, and to the point of time when it shall be dispossessed. And thus the Statement is also made, that God controls the history of all nations.
b. After having spoken of the life of nations, Paul refers to the life of the individual, and, in the third place, sets forth the loftiest aim of man, viz., to seek God, with whom he is closely and intimately connected, Act_17:27-28. According to the structure of the sentence, ζητεῖνstill refers to πᾶν ἕθνος ἀνθρώρων, i.e., to the nations—it was the design of the divine partition and collocation of the nations that they should seek τὸν κύριον, ‘the Lord of heaven and earth,’ comp. Act_17:24. Ζητεῖν, however, does not indicate a seeking merely after the knowledge of God (Meyer), but also after a living and essential union with Him. Εἰ ἄραγε with the optative indicates that the result is doubtful; the speaker implies in a delicate manner, that mankind, as a whole, had missed the mark at which they aimed. The result of the search, if it should be successful, would be the ψηλαφεῖν and εὑρίσκειν, that is, the object sought would be reached and touched, and, accordingly, be actually found. The apostle adds: ‘Although (καίτοιγε) it is not necessary to seek him long, since he is not far distant from every one’ (hence an unsuccessful search is the less excusable.).Γάρ, in Act_17:28, confirms the proposition which immediately precedes; it explains the meaning of the words: ‘he is not far from every one of us,’ and also assigns the reason: ‘we are, namely, in God, ἐν αὐτῷ̓, even as we are in space which encompasses us, or in the atmosphere which essentially surrounds us, and on which the functions of life depend.’ ʼΕν αὐτῷ does not mean through Him (Grotius; Kuinoel), nor does it mean: on Him, that is, reposing on Him as on a foundation; the most obvious grammatical explanation at the same time best suits the logical connection. The three words ζῶμεν, κινούμεθα, ἐσμὲν, are arranged according to a descending scale, when the objective relation of the conceptions respectively expressed by them is considered; when their subjective logical connection, on the other hand, is examined, they are arranged according to an ascending scale; that is to say, life in itself is more than movement, the latter more than mere existence; but there is a gradual rise in the following thoughts: if we were without God and entirely isolated, we would not live, not even move, indeed, not even exist (ἐσμὲν). As a confirmation of his statement, and as fully harmonizing (ὡς καὶ—εῖ̓ρήκασιν) with the proposition advanced by him (ἐν αὐτῷ—ἐσμέν), Paul quotes an expression used by certain poets who were themselves Greeks like his hearers (οἱ καθʼ ὑμας), the sense of which is: ‘We, too, belong to his race.’ The quotation, which constitutes the beginning of an hexameter, is taken verbatim from the poet Aratus, a native of Soli in Cilicia, who flourished during the third century before the Christian era. The following words occur at the beginning of his astronomical poem, entitled Φαινόμενα, Act_17:4 f.:
——πάντη δὲ Διὸς κεχρήμεθα πάντες
τοῦ γὰρ γένος ἐσμέν.——
Tοῦ (poetical, for τούτου [Winer §17. 1. init.) refers in Aratus to Zeus [Jupiter], but is applied by Paul to the true God. Now when Paul attributes the same thought to several poets (τινες—εἰρήκασι), he has probably also Cleanthes of Lycia in view, who in his Hymn. in. Jov. Act_17:5, introduces the following words:ἐκ σοῦ γὰρ γένος ἐσμέν. The apostle may have become acquainted with such passages, and retained them in his memory, without rendering it necessary to assume that he had received a regular Hellenic education in his earlier years, or had devoted himself to the study of Greek literature; his acquaintance with the passages quoted by him may be the more readily explained, when we remember that he was reared in Tarsus, in which city Greek culture prevailed, and that Aratus was a native of the same province to which he belonged.
Act_17:29. Forasmuch then.—From this poetical saying, involving a principle which his hearers well knew and readily conceded, Paul draws an additional conclusion (οῦ̓ν) against the worship of images, as well as against the pagan habit of thought (νομίζειν), which sustained that worship. However direct and unequivocal this refutation is in principle, the language employed is exceedingly moderate and gentle, especially in the introduction of the first person, οὐκ ὀφείλομεν, whereas he might have said: ‘It is foolish and senseless in you to yield to such a delusion!’ The inference is the following: If we are allied to God, if He and we are homogeneous, it must follow that the Deity (τὸ θεῖον, conforming to the philosophical usus loquendi of the ancients), on the one hand, and a substance, on the other, which is nothing but a metal or a stone, cannot be homogeneous, as such a substance (the form of which is simply a work of human art) and man are heterogeneous.—The apostle makes this statement notwithstanding that, or rather, precisely because, the most costly statues of the gods, made of silver and gold, of marble and ivory, the most renowned masterpieces of ancient art, were standing on the Acropolis and other places, as well as in the temples of Athens. Xάραγμα (from χαράσσω) denotes a carved or sculptured work, a production of the skill and deliberation of a man; ἐνθύμησις does not, according to the usus loquendi, mean the desire or motive proceeding from an artistic inclination (Meyer), but is equivalent to reflection, consideration. When Paul, therefore, designs to prove that the worship of images is irrational, he directs the attention of his hearers both to the materials of which those images are made (χρυσ ἀργ. λιθ.), and also to the way and manner in which they are constructed and completed, that is, partly by means of skilful hands (τέχνης), partly by reflection or deliberation on questions like these: “Which of the gods shall be made? of what material? etc.” Terms, that exhibit the most striking contrast, viz., ἀνθρώπου and τὸ θεῖον, are intentionally placed in juxtaposition. [Meyer].
Act_17:30-31. At this point a new division of the discourse commences, referring to the subject of salvation, to the Saviour himself, to repentance, and to faith. Paul had already intimated that men had hitherto failed to discover the truth—that they had gone astray. After assuming this position (οῦ̓ν), he proceeds to bear witness that God had overlooked the times of ignorance (ὑπεριδών i.e., had allowed them to pass by without any positive manifestation of grace, on the one hand, but also without a stern rebuke, on the other), whereas now, when a crisis had arrived (τανῦν), He demands a change of mind, or repentance on the part of all men (the terms τοῖς ἀνθρώποις πᾶσι πανταχοῦ express the conception of universality in the most explicit manner). [“ὑπερώποις, not to look at, not to notice; LXX. Psa_55:2; Deu_22:1; not to punish, Joseph. Ant. ii. 6. 8 (9),” (de Wette).—“Hath overlooked; it should be observed that no such metaphor as ‘winked at’ is to be found in the original” (Conyb. and H. I. 407. note).—Tr.]. This demand, which concerns all mankind, is now made in view of the fact that (καθότι) God has fixed a day for the righteous judgment of the world, which he will execute through a man [“ἐν ἀνδρί, i.e., in the person of a man, who will be the representative of God.” (Meyer).—Tr.], whom he has appointed for that purpose (ῷ̓ ὥρισε, an attraction frequently occurring [Winer, § Act_24:1]), after having offered faith in him to all men by raising him from the dead; the expression πίστιν παρέχειν means—to make such faith possible, or bring it near, namely, by means of the testimony borne in favor of him and his dignity by the fact of his resurrection.
Act_17:32-34. a. The speaker had proceeded so far, without, however, having concluded, when he was interrupted by loud mockery of the resurrection; the definite article is intentionally omitted before the genitive in the expression ἀνάστασις νεκρῶν; its presence would have denoted the resurrection of all the dead, whereas that of only one who had been dead, namely, Jesus, is here meant. The other hearers, who did not actually mock, and who remarked in courteous terms that they would listen to him on this subject on a future occasion, at least implied that they, too, desired at that time to hear no more. And thus (οὕτως, i.e., when so little could be expected from the manner in which his words had been received), Paul withdrew from the assembly. Still, some men attached themselves to him, and were also converted; among these, Luke mentions only one by name, viz., Dionysius, a member of the Areopagus, which was the most ancient tribunal of Athens, and universally regarded with respect. That he was a man of great distinction may be inferred from the circumstance that the court of the Areopagites consisted of the noblest and most independent men, whose integrity of character was unquestioned. Tradition represents him as having been the first bishop of Athens, and as having died as a martyr; at a later period several writings, and a peculiar system, of a mystical character, were falsely ascribed to him. [See the article Dionysius Areopagita, in Herzog: Encyk. III. 412–418.—Tr.]. Damaris is entirely unknown; the manner in which she is mentioned [simply, γυνὴ ὀνόματι], clearly shows that it is an error to represent her as having been the wife of Dionysius. (Chrysostom):
b. The unity of this discourse is readily seen; its theme is the inscription on that altar: ἀγνώστῳ θεῷ. The apostle gladly admits that a religious feeling of a certain character governed the Athenians, but refers to that inscription as an evidence that they were deficient in the true knowledge of God. Hence he proclaims the truth to them, first, with respect to God, Act_17:24-25; secondly, with respect to man, who is appointed to seek and to find God, and who is related to Him, Act_17:26-28. After an intermediate observation, Act_17:29, which rebukes the error of image-worship, Paul proclaims, thirdly, that the times of ignorance had reached their end, and demands a return to God, and faith in the Risen One, who is the Saviour and the Judge of the world. (Comp. Lange: Church History, II. 222 ff.). The whole discourse is admirably suited to the time and the place, is characterized by wisdom and mature reflection, is considerate and yet frank, moderate and yet pointed, lofty in the thoughts which it expresses, and marked by genuine Pauline features in its fundamental views (respecting the unity of the revelation of God in creation, in the conscience, and in the work of redemption), as well as in the distinction-between the ante-Christian and the Christian historical periods; hence we cannot believe that any foundation exists which would sustain the doubt expressed by some writers respecting the credibility of this narrative of the appearance of the apostle in Athens, and of this report of his discourse. [“As this discourse was interrupted (Act_17:32), we have no right to describe it as a mere lesson in natural theology, nor even to assume (with Calvin and some others) that it is less fully reported in the last than in the first part, &c.” (Alex.).—Tr.]
DOCTRINAL AND ETHICAL
1. The number of the masterpieces of ancient art, and the beauty of these productions of architecture and statuary which present themselves to the eye of Paul, afford him no æsthetic enjoyment, neither do they fill him with wonder and enthusiasm, but, on the contrary, arouse a moral indignation in his soul. On the first occasion on which the Spirit of Christ, in one of his disciples and apostles, comes in contact with ancient art in its highest stage of development, a sentence of rejection is pronounced in the case of the latter. Are then Christianity and art, when viewed in themselves, of a nature so opposite, that they repel each other? By no means; that opinion is correct only in so far that the Spirit of Christ neither recognizes nor admits an exclusively æsthetic or purely artistic impression derived from the creations of art, but, on the contrary, contemplates and judges art only in connection with the deep religious and moral thoughts which constitute its true foundation. And, further, the Spirit of Christ accords with classical antiquity, in so far, namely, as both reject that which is partial and incomplete, and, with entire consistency, view man in the totality of his nature. While Paul surveys the works of art in Athens, he cannot dissever the artistic skill with which they are constructed from the thoughts which they are intended to express, or from the purpose for which they are made; those superb temples, those noble statues, etc. are, namely, in their very nature the creations of the spirit of paganism, and are designed to sustain a polytheistical worship; the city that is so richly adorned with works of art, as, in truth, a κατείδωλος πόλις. And hence this world of art, as Paul gazes on it, leads him to think with a moral indignation of the error, the delusion, the sin against the living God, which it continues to cherish. The Spirit of Christ at no time and in no place tolerates a judgment which is divested of every moral and religious element.
2. The present is also the first occasion on which Christianity comes in contact with philosophy, as well as with art. Here, too, the encounter is not of a friendly nature; the only difference is found in the fact that while Paul commenced the contest in the first case, the philosophers are here the assailants. Neither the narrative in Act_17:16-18, nor the discourse delivered on the Hill of Mars, contains a single expression implying that a direct attack on philosophy had been made by Paul. But both before and after his discourse, the Epicurean and Stoic philosophers speak of his doctrine partly in a mocking and contemptuous, and partly in a cold or disdainful manner. This circumstance may be readily understood, when we remember that it was precisely with the schools of Epicurus and Zeno that Paul came in contact. The systems of both were, more than others, at variance with the Christian doctrine—that of the Epicureans on account of their doctrine concerning the Deity, and pleasure as the sovereign good—that of the Stoics on account of their moral self-sufficiency. Still, this first encounter by no means justifies the inference that Christianity itself is hostile to philosophy. It may, on the contrary, be already predicted, after noticing the fruitful germs of thought which this Athenian discourse presents, that the truth in Christ Jesus will itself give rise to a Christian philosophy.
3. The very first thought expressed in this missionary discourse, is of such a character:ὁ ἀγνοοῦντες εὐσεβεῖτε—καταγγέλλω ὑμῖν Paul begins by referring to that inscription on an altar: “To an unknown God,” and sets forth more fully the deep meaning which it conveys. The worship of an unknown God involves a confession both of a want of knowledge, and of the pressing need of the worship of Him who is unknown. The gods who are known, mentioned by name, and worshipped as such, do not satisfy the religious wants of man, and hence these wants impel him to look beyond the limits and forms of the existing worship for relief. But the object of worship now added, is confessedly unknown and unnamed (ὁ ἀγνοοῦντες εὐσεβεῖτε, Act_17:23; ἡ ἄγοια, Act_17:30.); and the worship, moreover, of an unknown Deity, involves a dim conception or presentiment of the unknown God. Religious truth, however indistinctly or dimly apprehended, nevertheless lies hidden even in the mass of pagan legends of gods, forms of worship, and superstitious practices. But that which the religious mind, groping in the dark, attempts to find (comp.ζητεῖν, ψηλαφεῖν, Act_17:27), is a gift of revelation, and is now consciously and distinctly proclaimed (τοῦτο—καταγέλλω ὑμῖν). These are the germs both of a “Philosophy of Mythology”, and of a “Philosophy of Revelation.”
4. Paul proclaims the one personal God as the Creator of the world and the Lord of the world, exalted above every creature; thus he states the truth in direct terms, without attempting to controvert and reject any opposite views. His remarks refute, at the same time, the whole system which confounds God and nature—a system which constitutes the foundation of natural religion, which is expressed in its myths, and which clings to the ancient philosophy. The Hellenic gods had a beginning; there was no theological system without a theogony which adopted this principle; even the philosophy of the classical period cannot yet accurately discriminate between God and the world, neither does it rise to a true conception of the creation. (Comp. Baumgarten, Il. I. 249 ff., and, with regard to Plato, Zeller: The Philosophy of the Greeks, II. 474 ff., 2d. ed. 1859.). At all times, and in every stage of philosophic thought, the fact of the creation of the world, and the conception of the supernaturality of God as the Lord of the world, are fundamental principles of the truth, which cannot, without danger, be misunderstood or undervalued.
5. We are indebted to revelation for the true view of man and human nature. The unity of the human race (Act_17:26), was unknown to all polytheistic religions. All these, conforming to the theory that there are many gods, proceeded on the principle that the primordials of the various nations were also many in number, and that these nations and their respective founders were originally of different degrees of rank. This essential difference as to origin, was assumed as perpetuated in the subsequent history of the nations. The conception of unity in the history of mankind, was also entirely foreign to heathenism. Even those nations which had risen to the highest degree of culture and intelligence, the Greeks and the Romans, regarded themselves, respectively, as constituting the central point of the history of the world; they could form no conception of a Universal History of mankind, viewed as one race. (See Baumgarten, II. 1. 269 ff.). That unity is exhibited solely by revelation, both in the Old and in the New Testament, in which the human race is traced back to the one and the true God. According to the truth of the Bible, the history of the world begins with Him, and continually points to Him; this great principle was revealed under the old covenant in facts of history which were full of promise; it was exhibited in its reality in the Person of the Redeemer, who is, at the same time, the second Adam and the Son of God.
6. The indwelling of man in God is asserted by the apostle in Act_17:28 : ἐν αὐτῷ ζῶμεν—ἐσμέν. This proposition has often been misunderstood and subjected to abuse; some have, very erroneously, even found Pantheism in it. For, in the first place, the apostle does not here speak of the world, of the creature, in general, but solely of man, and that, too, in connection with the proposition that man can find God and is near to Him. In the second place, it is simply asserted that we are in God and live in Him, but not even remotely that God, as it were, is lost in the world, that is, combined or identified with it, or that the world is substantially one and the same with God. In the third place, the supermundane nature of God, Act_17:24, is attested with sufficient distinctness by the very conception of the creation and by the words: κύριο οὐραοῦ καὶ γῆς, so that no arbitrary attempt to confound and identify God with the world, or the world with God, can be successfully made.—Nor does Paul, as it has sometimes been said, assert the indwelling of God in the world; but, on the contrary, he speaks of the indwelling of man in God, that is to say, not merely of a conditional dependence on God and His life, His power, and His existence, but of a most intimate nearness to Him who is omnipresent, and who, like space or the atmosphere, completely surrounds and sustains us.
7. Christ, as the turning-point in the history of the world, is placed before us in a brilliant light at the close of the discourse. The period of ἄγνοια, preceded his appearance; with him came the light, and it abides. Before he came, God “overlooked,” and exercised forbearance; henceforth, we look forward to the righteous judgment of the world, on the appointed great day. Repentance is every where preached to all men, so that they may not be subject to a sentence of condemnation. Only two features of the Person of Jesus Christ are depicted—he is described as a man, a member of the human race, partaking of human nature, and subject to death (ἐκ νεκρῶν), and as the Judge of the world; to this office he was appointed (ὥρισε) by God, who has also, by raising him from the dead, presented him to men as the object of their implicit faith. But if God will hereafter judge the world in the Person of Jesus Christ, it follows that Christ is not merely man, but also the corresponding and perfect organ of the holy and just, the omniscient and omnipotent God, and that, therefore, he himself partakes of the divine nature and dignity.
HOMILETICAL AND PRACTICAL
Act_17:16. His spirit was stirred in him [moved with indignation]. Thus when the Spirit of Christ first came in contact with the noblest works of human art, the judgment of the Holy Ghost was set forth as the strait gate through which they all must pass. Nevertheless, Paul did not on this account seize the axe and destroy the images of the gods, and the altars (Gossner), like the iconoclastic Puritans, who condemned art as unchristian and ungodly in its very nature.—It was his primary object, not so much to cast down the idols from the altars, as, rather, to cast them out of the hearts of men. (Leonh. and Sp.).—-“When I first came to Athens,” Lucian, the pagan, says, “I gazed with wonder and rapture on all the glory of the city.” But Paul looked with other eyes on the city which was called “the altar and court of justice of Greece, the inventress of all the sciences.” (Besser).
Act_17:17. And in the market daily with them that met with him.—For many persons were at all times standing idle there, Mat_20:3. (Starke).—As the Gospel is founded on the truth, it does not hide itself, Luk_12:3. (id.)
Act_17:18. Certain philosophers, etc.—In Jerusalem the Sadducees and Pharisees, in Athens the Epicureans and Stoics, in our day a worldly mind and the love of pleasure, on the one hand, and the pride of reason and self-righteousness, on the other, have always been the two hereditary archenemies, between whom the preacher of the cross must force his way.—The preaching of the cross, unto the Greeks foolishness, now as formerly [1Co_1:23]: I. To Epicurean frivolity; (a) to its unbelief; (i) to its carnal tendencies. II. To Stoical arrogance; (a) to its pride of reason; (b) to its self-righteousness.
Act_17:19. What this new doctrine … is?—While the Gospel seems to the world to present matter that is new, or of which men never had heard, its doctrine is, in reality, older than all the wisdom of men, and it survives all the transient systems devised by that wisdom, since it is a power of God [Rom_1:16] unto all eternity. (Leonh. and Sp.).—Brought him unto Areopagus.—The Lord well knows how to honor his servants. Here he furnishes the poor and despised Paul with an opportunity to appear on the celebrated Hill of Mars before a large assembly, and publicly to bear honorable witness to the truth; thus God chooses that which is mean, in order to expose the folly of the wise. [1Co_1:18 ff.]. (Ap. Past.).
Act_17:21. For all the Athenians … some new thing.—The spirit of curiosity is, in general, a hinderance to the truth; still, God sometimes employs it as the means for conveying truth to the heart, Act_17:34. (Quesnel).—The desire for “some new thing” is praiseworthy, when its objects are a new heart, the new man [Eph_4:24; Col_3:10], and the new Jerusalem. (Starke).—Worldly curiosity, and the Christian thirst for knowledge: I. The former seeks amusement; the latter, instruction. II. The object of the former is novelty; of the latter, truth. III. The former fritters away its strength among many objects; the latter finds peace in the one thing needful [Luk_10:42].
Act_17:22. Then Paul stood in the midst of Mars’ Hill, and said.—The peculiar audience, consisting of philosophers, the associations connected with the place, and the curiosity of the hearers, are alike unable to persuade the holy apostle to depart in the least degree from his Gospel, and to indulge the caprices of the Athenians. But it is also obvious that he adapts his discourse to the peculiar state of their hearts, and with great wisdom and moderation endeavors to make an impression on them. (Ap. Past.).—That in all things ye are too superstitious [ye are very devout].—Why may the people of Athens hereafter rise up in the judgment [Mat_12:42], as accusers of the pagans in Christendom? I, The Athenians were devout; a devout fear of an unknown God was the basis of their superstition. II. The pagans in Christendom are estranged from God, and, in their unbelief, reject a revealed God.—The degree in which even pagans were prepared to receive the Christian faith. (Nitzsch: Wittenb. Sermons).
Act_17:23. To the [an] unknown God.—Alas! How many an altar of the heart bears this inscription! The Divinity is already inscribed by nature on the hearts of all men. Where is the man to be found, who does not suppose that he really offers worship? But this light of knowledge is unhappily so much obscured in most men by carnal desires, prejudices and bad examples, that the true God still remains unknown to them. 1Jn_2:3-4. (Starke).—How necessary it, therefore, is, that a Paul should arise in every church and house, and preach to the Christians of our day, that with all their show of knowledge and adoration, they serve and build altars to an unknown God! (Gossner).—The preachers of the Gospel are men who proclaim the unknown God. (Starke).—There are many here, whose hearts resemble the market-place of Athens or the Pantheon, the temple of all the gods. One idol stands there beside another—anger, pride, lust, covetousness, sloth, the love of honor. Search thine own heart, and learn whether it contains these images! The most of us must answer affirmatively, and confess: ‘The object of my worship is life, science, art, money, pleasure, my betrothed, my spouse or child, or Some other earthly treasure.’ And there, in a secret spot, discovered only by the painful pulsations of the conscience, stands an altar with the inscription: To the unknown God, that is to say: ‘To the God in whose name I was baptized and confirmed, to whom I have consecrated myself, whose mercy preserves and sustains me, but with whom I maintain no living communion, and whose commandments I transgress according to my own will.’ (Ahlfeld).—He is an unknown God also to those who live in the world and its lust, but not in Him. Such persons illustrate the fundamental principles of the Epicureans in their practice (and they are men not rarely found); the sole object of their life is enjoyment; they desire to forget that they possess immortal souls, and they say in secret: ‘Let us eat and drink: for tomorrow we die’ [Isa_22:13; 1Co_15:32]. They are those (also, men not rarely found), who no longer retain an altar in the house, not even in the most obscure corner, but who blaspheme, or at least inwardly despise the altar in the house of God, since they have not God in their hearts. They have forgotten that they are “His offspring;” their life is severed from the maternal soil of the church, and is withering in the foul soil of worldly lust. To them the living God has become a strange and unknown God, whom they do not regard. (Langbein).—To whom is the living God an unknown God? I. To those who believe themselves to be wise; II. To those who offer an external worship, without seeking God himself; III. To those who live, not in Him, but in the world and its lust; IV. To those who do not desire to find Him in Christ, (id.).—The believing heart, an altar of the well-known God: I. In such a heart the presentiment of the divine nature and presence is converted by the word of God into absolute certainty; II. The painful fear inspired by the holiness of God is changed, by the redemption of Christ, into holy peace; III. The inclination to commit sin is overcome, in the service of God, by the Holy Ghost. (Florey).
Act_17:24. God that made the world, etc.—This is the One God—Paul intends to say—who, out of nothing called into existence the world, with the whole array of its elements, bodies and spirits, by the word which conveyed His command, by the wisdom with which he arranged all things, and by the almighty power which enabled him to do all things. (Tertullian).—But Paul at the same time destroys the idols of the Athenians by these words; for while he bears witness to the glory of that God whose throne is in heaven, and whose footstool is the earth, he smites the idols that dwell in temples made with hands. God can dwell only in Himself, where he was before he made the world. He is Himself His temple. Nevertheless, he has built as many temples for Himself, as there are living hearts that love him; in these he desires to dwell, to be known, and to be adored.—Without, we have gone astray; within, in the soul, we are directed to the right way. Do thy work within thyself, and if thou desirest to find any “high and holy place,” give thyself up internally to God as His temple. If thou desirest to pray in a temple, pray in thyself, for the temple of God is holy, which temple ye are. (Augustine).—Where is the temple in which I am to seek, to find, and to worship God? I. It is Heaven, in which the spirits made perfect stand before his throne; II. It is the visible creation, in which he has not left Himself without a witness of His power, wisdom, and goodness; III. It is the Church, in which the unknown God is revealed in the Gospel of His Son; IV. It is my heart, in which He desires to dwell by His Holy Spirit.
Act_17:25. Neither is worshipped with men’s hands, as though he needed any thing.—God does not need us, but we have need of God. (Starke).—It is very true that idols need the services which human hands can render; there are, indeed, workshops to be found in the cities of India and China, the signs of which bear the inscription: ‘Here old gods are repaired, and new ones made.’ (Lean, and Sp.).
Act_17:26. And hath made of one blood, etc.—The unity of the human race, as descended from one progenitor, necessarily follows from the unity of the Creator, and from the creation of man after his image, Act_17:28-29.—The one Adam, on whom all depends (Act_17:31), points back, as the second, to a first Adam. (Stier).—We, human beings, all constitute one people! This is the new and wonderful light in which the Gospel teaches us to view the national and exclusive feeling of the Greeks, Romans, and other ancient nations, (id.).—And hath determined the times before appointed, and the bounds of their habitation.—What think ye, ye mighty warriors and invaders? Listen ! God also has a will of his own, when kingdoms are to be divided. Num_34:2; Psa_105:5; Psa_105:44. (Starke).—The holy and almighty hand of God is revealed in the government of the world as it is in the creation—in the life of men as it is in nature.—The, change or the permanence of the boundaries of nations is not determined by soil, climate or nationality, but by the divine plan according to which God governs His Kingdom, and by the internal development of the human race. The people of Israel were dispersed among the nations, when the period in which they hardened themselves, had come. Athens is not an eternal city, and Rome is not an immortal Rome; the glory of both passed away, when their time was fulfilled; for the earth, in its present form, is only a temporary “habitation” of men, the ultimate purpose of which is, (Act_17:27), that they might be brought back to their God. (Stier).—God in history: He reveals in it, I. His creative power—permitting the human mind to unfold itself in the varied forms of national character; II. His patience and goodness—granting to each nation the time and opportunity for developing its peculiar character; III. His righteous judgment—assigning limits to the power and prosperity of every nation, whether it dwell in Greece or Rome, or whether it even be His chosen people of Israel; IV. His holy love—determining the great purpose or end of the history of the world, namely, that the kingdom of God may come, and that men may seek and find Him.
Act_17:27. That they should seek … find him.—paul here proclaims natural truths; he speaks of the perfections of God, and of His providence which rules over the human race. But does he introduce empty definitions and distinctions—tedious propositions and arguments? Not in the least degree; the truth which proceeds from his lips, assumes life, and his heart, which lives in God, earnestly desires the hearers to seek that God who is so near to them. The philosophy that can infuse such a spirit into us, is evangelical and divine. (Ap. Past.).—O that this saying were inscribed on every heart—that tie great purpose for which we are placed on earth is to seek God in his works, both without us, and within us. (Quesnel).—Such seeking after God could not be unsuccessful, for ‘he is not far from every one of us.’ The whole universe proclaims with eloquent silence that the Lord is the exalted source of all things, so that all may feel after him, not indeed with the senses of the body, but with those of the mind. (Calovius).—And, therefore, thou canst not say: ‘Who shall ascend into heaven and bring him down? or, Who shall descend into the deep and bring him up from the dead?’ He is as nigh unto thee as is the law of the Holy One in thy conscience, as the desire of thy soul for salvation, as the involuntary cry for help, or as the continued sighing for peace in thy heart and mouth. (Menken).—But such seeking implies that a great loss has been sustained—that men have gone astray and chosen their own ways; it consists solely in an actual groping and seizing, indicating two distinct truths: first, that darkness had covered the nations; secondly, that He who remained near, and always is near, may be surely and easily found. (Stier).—Paul represents it as the ultimate purpose of all the great arrangements of God in the world, that man should seek Him: he regards man’s noblest aim and perfection as consisting in such seeking after and finding. Let us consider, I. The great object of our search; II. The path which conducts to that object. (Schleiermacher).
Act_17:28. For in him we live, and move, and have our being [and are].—So near is He to all men, if they would but believe it; but the human race would prefer that He should be far distant; it continues to imitate our first parents, who hid themselves from the presence of God in Paradise. (Gossner).—God alone possesses the true life, and is necessarily self-existent; our life and being are derived from Him. Isa_44:6; 1Co_8:6. (Starke).—In the Father (of whom are all things), we are; in the Son (who is the life), we live: in the Spirit (who is the breath of all flesh), we move. (Cyprian).—We are his offspring: I. By our creation after the image of God; II. By our redemption through the incarnate Son of God.—We are the offspring of God: I. The truth of these words; proved from (a) the Scriptures, (b) the human heart, (c) the experience of man. II. The effect which they should produce: (a) holy humility, (b) holy confidence. (Tholuck).
Act_17:29. As we are the offspring of God, we ought not to think, etc.—The pagans had not properly understood their own words. They reasoned thus: ‘If we belong to the divine race, then the gods must belong to the human race, and it consequently is both in our power and becomes a duty, to make human images of them.’ Paul presents to them an inference of a different kind. ‘Those who belong to the divine race’—he says—‘dishonor themselves, if they do not restrict their worship to their Founder and Head, but bow down before any being inferior to Him who is the Lord over all.’ He could now apply the same remark to the children of this world, who, it is true, do not worship images made by themselves, but who render superhuman honors to the inventive spirit of man, usually styled “genius;” for they, too, worship nothing else than their human thoughts. Indeed, these words of the apostle rebuke all spiritually dead Christians, who engage in a mere external worship; for their god is distant or dead, and not the living and omnipresent God, in whom we live, move, and are. (Williger).
Act_17:30. The times of this ignorance God winked at, etc.—It was a singular incident, when Paul accused these educated men of ignorance; nevertheless, the charge was well-founded. The period of polished but ignorant heathenism embraced centuries. (Berleburger Bible).—Among the features of heathenism, Paul specifies, with great forbearance, only its ignorance. But that this ignorance had been voluntarily maintained, and was reprehensible, he immediately indicates by employing the moderate expression: “winked at” [overlooked], by preaching repentance, and by solemnly proclaiming the judgment. (Stier).—But now commandeth … to repent.—However affectionate the terms may be, in which we address our hearers, those terms in which we call them to repentance must be emphatic in a still higher degree. Every word of the apostle here takes hold of us, and shows that, in his view, no degree of ignorance, no philosophy, no official dignity, no condition whatever, can in any degree justify the neglect of the universal duty of repentance, which God himself has enjoined.—The narrow way of repentance, the only way for all men: nothing exempts from the duty of walking in it: I. Neither ignorance, nor knowledge; II. Neither the deepest guilt, nor the loftiest virtue; III. Neither paganism, nor the Christian faith.
Act_17:31. A day in the which he will judge the world. (Popular paraphrase of Act_17:30-31).—God will, in his mercy, refrain from punishing all past sins, but henceforth he demands repentance before all things else, inasmuch as he has caused the coming judgment which Jesus will hold, to be proclaimed as a warning; he will inspire every one who penitently recognizes the appointed Judge, with confidence in the same man, whom he has also appointed to be the Saviour; and, since the resurrection of that Saviour, he offers to all believers the new life which proceeds from him. (Stier).—He who surveys the world with spiritual eyes, can expect nothing else than a future judgment. (Starke).—By that [a] man.—He is the man without form or comeliness [Isa_53:2], the Crucified One, before whom all the gods and demigods of Athens—Theseus and Hercules, Zeus and Apollo—with all their glory, sink into the dust; before whose foolishness of preaching, all the sages of Greece—Thales and Pythagoras, Socrates and Plato—become speechless, and whose invisible and lowly kingdom will survive the laws of Solon and Lycurgus, and the vast empire of Alexander.
Act_17:32. Some mocked; and others said, etc.—The world is almost entirely divided into these two classes of sinners. The one consists of those who mock at saving truth, the other of those who continually postpone the effort to derive advantage from it. (Quesnel).
Act_17:33. So [And thus] Paul departed from among them.—He did not return. The Lord himself forbade us to give that which is holy to the heathen, and to cast our pearls before swine [Mat_7:6]; he made no reply to the unsuitable questions of Herod [Luk_23:9]. When men have advanced to such a point that they do not even take offence at the Gospel, but either ridicule or superficially criticise it, as one of the passing topics of the day, the servants of God can no longer hope, but only remain silent. (Williger).—Thus favorable opportunities pass by, while men are deliberating; they neglect to avail themselves of good counsel, and of the presence of a man of God. He is taken from them, and does not return; they die before they are prepared in their conscience to appear before God, Joh_8:21. (Quesnel).
Act_17:34. Certain men … believed; among the which was Dionysius.—Only one man among so many philosophers? O what vast power it needs to induce the wise men of this world to bow before the cross! (Quesn.).—Large numbers do not constitute one of the essential features of the true church. Common stones are far more numerous than precious stones; but which are the more valuable? (Starke).—It seems then that the truth still gains a victory; and, as ancient writers testify, a Christian congregation was subsequently founded in Athens, which flourished in an eminent degree. Thus the Christian religion, even when it is persecuted, prevails over all academical distinctions. (Bogatzky.)
ON THE WHOLE SECTION, Act_17:16-34; (comp. the foregoing sketches on each verse).—
The wisdom of the world, and divine wisdom: I. The former investigates, it is true, but merely for the sake of intellectual amusement, Act_17:21; the latter endeavors to understand with accuracy the import, and to fulfil with certainty, the great design of life on earth. II. The former is, indeed, indistinctly conscious of the nature and being of the living God, Act_17:23, but offers its full worship to idols which it has itself devised; the latter, guided by the light of revelation, penetrates into the innermost depths of the Godhead. III. The former is, indeed, indistinctly conscious of the original glory of man, Act_17:28, but is unwilling to acquire any knowledge respecting the redemption of a fallen race; the latter finds its own perfection in the atonement which Christ made for the world. (Leonh. and Sp.).
The apostle’s sermon before pagans, addressed also to the hearts of Christians: I. The power of God—in the creation of the world; II. His love—in the government of the world; III. His holiness—in the judgment of the world. (C. Beck: Hom. Repert.).
The exceeding glory of the divine nature, and the high rank of human nature, (id.).—The messenger of the Gospel, in the heathen world: I. His feelings; (a) he feels himself repelled by the abominations of heathenism; (b) he is filled with holy sorrow, on witnessing the heathen worship of idols. II. His conduct; he avails himself of every opportunity to labor for God and Christ: he is rejoiced whenever he finds (a) hearers—Jews, proselytes, pagans,—or (b) a place where he can bear witness to the truth. III. His hearers are (a) men who regard themselves as philosophers, (b) persons entertaining the most erroneous opinions, (c) inquisitive people. (Lisco).—God, drawing men [Joh_6:44]: (Homily). I. The departure from God, Act_17:16-26. Man ceases to know God, and now seeks in vain for relief in sensual enjoyments, or in human wisdom, Act_17:18, or in external works of piety, Act_17:24-25. II. His communion with his own heart, Act_17:26-29. What profit has sin afforded thee? None. After what does thy heart long? After the Most High. Where is He—thy God? Not far. He who appoints the times of all men, has thought also of thy weal and woe. What is thy soul? His breath. What is thy body? His temple. And thou wouldst serve sin? Thou wouldst seek the Eternal One in transitory objects? No. He dwells not in temples made with human hands. Thou wilt find Him when thou becomest even as He is—and that He has made possible to thee. III. The return to the Father, Act_17:30-31. He who is invisibly nigh unto thee in thy conscience and in thy experience of life, has visibly approached thee in His Son Jesus Christ. In Christ alone canst thou learn that thou art the offspring of God, and canst alone for thy fall from Him. All that is past, God will in mercy overlook, but He now commands that thou shouldst come to Him through repentance and faith. He that believeth in Him, shall not be condemned. (Lisco).
The conduct of Paul’s hearers at Athens, an image of that of modern hearers of the Gospel, Act_17:32-34; I. Some mocked; II. Some said: ‘We will hear thee again of this matter’ III. Some clave unto Paul, and believed. (id.).
“Luther in Rome,” “Calvin in Paris”—are impressive scenes in history, but the present is still more striking: Paul in Athens! Let us then approach somewhat nearer, and contemplate, I. The peculiar sentiments of the apostle, which his abode in the city of the Athenians awakened. Such a spot, this herald of the mystery of the cross had never before beheld. He does not avert his eyes from the monuments of the highest art and skill before him, but even perceives in them certain indications of the nobility of the human mind. But their magic charms neither deceive his senses, nor call him down from that still more elevated position, in which divine grace in Christ had placed him; a deep sorrow, produced by such aberrations of the human mind, fills his whole soul. II. The testimony which he there delivered. He proclaims three great truths in opposition to three great falsehoods which controlled the philosophy of that age, and from which even that of modern times is not yet freed: The creation out of nothing, as opposed to naturalism—the personality of God, as opposed to pantheism—the nature of sin, as opposed to antinomianism and rationalism. III. The result. It is, at first, not satisfactory—the word of the apostle encountered too many deep-rooted prejudices. Still, his secret hope is not disappointed. Even one convert has great weight in the balance of the kingdom of God. No one can remain strictly neutral. (F. W. Krummacher, in Trinity Church, Berlin, 1847).—“It was, in every respect, an extraordinary scene. There was a striking contrast between a discourse marked by such spirit and power, and those sophistical declamations by which precisely the topics of which Paul here treats, were obscured,—declamations, which had already been the subjects of the complaints and ridicule of Socrates. What would Socrates (whose equal Athens no longer possessed) have said, if he had heard such a discourse as Paul delivered on this occasion? He would probably have recognized in it the kingdom of God, from which he was not far, and would have been One of those who desired to hear more concerning the divinely appointed Judge of the human race, and concerning the resurrection. In the Person of the Redeemer of the world, he would have found more than that ideal of the just man described by Plato. He would rather have listened to such a discourse concerning the unknown God, than to the most eloquent orations of the sophists concerning the gods, the mere creatures of the imagination.—He would doubtless have concurred neither with the Epicurean, nor with the Stoic philosophers, when they termed Paul a babbler.” (Hess: History of the Apostles).—(Lavater has furnished a poetical paraphrase of Paul’s discourse at Athens, in his work entitled: Jesus Messiah, or the Gospels and the Acts, in verse. 1786, in the fourth vol.).
Three books of the knowledge of God: I. The book of the world, in two parts: Nature, and History, Act_17:24-26; II. The book of the heart, in two parts: Reason, and Conscience, Act_17:27-28; III. The book of the Scriptures in two parts: the Law, and the Gospel, Act_17:30-31.
Paul at Athens, or, “God hath chosen the foolish things of the world, etc.” 1Co_1:27; I. The sermon of Paul at Athens was foolishness in the eyes of the world; nevertheless, its contents confounded all the wise men of Greece. II. The result of Paul’s labors in Athens was feeble in the eyes of the world; nevertheless, it was the beginning of the end of heathenism.
The Christian’s sentiments respecting worldly art and science; I. He does not despise them, for he recognizes (a) in their noble productions a gift and a consciousness of that God who is not far from every one of us, Act_17:26-28; and (1b) even in their aberrations, the effort and struggle of the human mind that is seeking God, Act_17:29-30. But, II. He does not fear them, for (a) he boldly applies the holy standard of the divine word even to their most admired productions, Act_17:24-25; Act_17:29; and (b) he confidently expects, even in the case of their most firmly established errors, the victory of Christian truth, Act_17:30-31.
Paul at Athens, a model as a University preacher: I. He freely admits the human claims of every noble art and science,—proved (a) from the contents of his sermon, in which every academical department is noticed: Philosophy, Act_17:24; Act_17:27; Natural Science, Act_17:25-26; History and Law, Act_17:26; Art and Poetry, Act_17:28-29; (b) from the form of his sermon, which, by its highly intellectual character, and its adaptation to the place and the hearers, illustrates his desire to become a Greek unto the Greeks. But, II. He conducts all his hearers before the tribunal of divine truth; (a) by showing that error and sin are the foul stains which mar every merely human effort, Act_17:29-30; (b) by pointing, in the light of revelation, to God as the source and aim of all spiritual life.
Paul at Athens, brought unto Areopagus: I. He is apparently judged and condemned by the superficial wisdom of men; (a) some mock, on hearing his doctrine; (b) others coldly decline to hear him to the end, Act_17:32. But, II. In truth he judges and expels, in the name of the living God, (a) the delusion of heathenism, by proclaiming the Creator of heaven and earth, Act_17:24-29, and (b) the sin of heathenism, by preaching repentance and faith, Act_17:30-31.
[Whom ye ignorantly worship, Act_17:23.—Illustrations of the act of worshipping God ignorantly: derived, I. From Paganism; (a) consciousness that worship is due to a higher power; (b) the ignorance manifested, and its causes effects; II. From Judaism (Pharisees, Sadducees, etc.); (a) the recognition of the true God: (b) the ignorance manifested, etc.; III. From Popery; (a) the adoption of the Scriptures of the Old and the New Testament; (b) the ignorance manifested, etc.; IV. From Protestantism; (a) entire freedom in searching the Scriptures; (b) the ignorance manifested (e.g., as to the insignificance of all worship in which the heart is not interested; the nature, power, etc., of a living faith; the Person of Christ; the duty, manner, etc., of preparing for death, etc.), and its causes and effects.—Tr.]
Footnotes:
[9]Act_17:16. [κατείδωλον is rendered in the English text, in accordance with the Vulg. (idololatriæ deditam), wholly given to idolatry; the margin proposes as a substitute: full of idols, which is regarded as a more accurate version; (Rheims: given to idolatry). Wahl defines the word thus: idolis refertus (κατά intendendi vim habente).—For θεροῦντι, of text. rec. from D. G. H., and agreeing with αῦτῷ, Lach., Tisch., and Alf. substitute θεωροῦντος (agreeing with IIAαύλου, from A. B. E.; Cod. Sin. also exhibits the genitive.—Tr.]
[10]Act_17:18. [σπερμολόγος; babbler, in the Engl. text (Tynd., Cranmer, Geneva), but base fellow, less accurately, in the margin. “Babbler is (here) the very best English word.” (Alf.). Wahl: nugator, i. e., a trifler. See Exeg. note, below.—Tr.]
[11]Act_17:19. [ἐπὶ τὸν ̔́ Aρειον πάγον (ἅρειος. adj. from Aρης. Rob. Lex.). Areopagus in the Engl. text (Wiclif, Rheims). The margin offers the following note; “Areopagus, or Mars’ Hill. It was the highest court in Athens.” See the next note. Alford remarks: “There is no allusion here to the court of Areiopagus, nor should the words have been so rendered in Engl. Vers., especially as the same ̓Aρείου πάγου below (Act_17:22) is translated Mars’ Hill.”—Tr.]
[12]Act_17:22. [Mars’ Hill, in the Engl. text, is the version of τοῦ ̓Aρείου πάγου. The margin furnishes the following note: “Mars’ Hill, or, the court of the Areopagites.” See the foregoing note on Act_17:19.—Tr.]
[13]Act_17:23. a. [σεβάσματα is rendered devotions in the Engl. text, for which the margin proposes as a substitute: gods that ye worship. The latter “is more accurate, but too restricted, as the Greek word denotes every thing connected with their worship, not its objects merely, but its rites and implements, including temples, images, and altars.” (Alexander).—Tr.]
[14]Act_17:23. b. ὃ—τοῦτο is the original reading, Cod. A (original hand). B. D. [Vulg. quod—hoc], whereas the reading ὃν—τοῦτον [of text. rec. from E. G. H.] is a correction intended to adapt the words to those which follow. [Lach. Tisch. and Alf. adopt the neuter gender.—Cod. Sin. (original) has ὅ—τοῦτο, which a later hand (C) changed to ὁν—τοῦτον.—Tr.]
[15]Act_17:25. άνθρωπίνων is sustained by weighty authorities [A. B. D. Cod. Sin. Vulg. manibus humanis], as compared with άνθρώπων [of text. rec. from E. G. H.—The former is adopted by Lach. Tisch. and Alf.—B. G. H. read κατὰ πάντα instead of καὶ τὰ πάντα, but recent editors reject this reading as erroneous, and are sustained by A. D. E.—Tr.]
[16]Act_17:26. προςτεταγμένους; is decidedly attested [by A. B. D (corrected). E. G. H. Vulg. statuta], whereas προτετ. [of text. rec.] is supported only by one uncial manuscript, viz., D. as originally written. [Hence, the former reading is adopted by recent editors generally, except Born., who prefers that of the text. rec., which also appears in Cod. Sin.—In place of πᾶν τὸ πρόςωπον of text. rec. from E. G. H., Lach. Tisch. Born. and Alf. read παντὸς προςώπου, with A. B. D. Cod. Sin.—αἵματος of text. rec. from D. E. G. H. is wanting in A. B. Cod. Sin. Vulg.; it is omitted by Lach. and Tisch., but not by Alf.; Meyer regards the word as original, and believes that it was inadvertently dropped by copyists.—Tr.]
[17]Act_17:27. τὸν θεόν is decidedly better attested [by A. B. G. H. Cod. Sin. Vulg.] than τ. κύριον [of text. rec. from E. Hence, Lach. Tisch. Born. and Alf. adopt the former.—Tr.]
[18]Act_17:31. a. καθότι should be preferred, on account of the external testimony in its favor, to διότι [of text. rec.], which was the more usual word. [καθότι, in A. B. D. E. Cod. Sin., and adopted by Lach. Tisch. Born. and Alf.; διότι in G. H.—Tr.]
[19]Act_17:31. b. [πίστιν παραχ̓ὼν, translated given assurance in the Engl, text, but offered faith in the margin (Tynd., Cranmer); the latter is the more literal version, and is thus explained by Alexander: “having made it (faith) possible by furnishing the necessary evidence.”—Tr.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv15, 16, 17, 18, 19, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34 Silas and Timotheus to come to him with all…
Silas and Timotheus to come to him with all speed--He probably wished their company and aid in addressing himself to so new and great a sphere as Athens. Accordingly it is added that he "waited for them" there, as if unwilling to do anything till they came. That they did come, there is no good reason to doubt (as some excellent critics do). For though Paul himself says to the Thessalonians that he "thought it good to be left at Athens alone" (Th1 3:1), he immediately adds that he "sent Timotheus to establish and comfort them" (Act 17:2); meaning, surely, that he despatched him from Athens back to Thessalonica. He had indeed sent for him to Athens; but, probably, when it appeared that little fruit was to be reaped there, while Thessalonica was in too interesting a state to be left uncherished, he seems to have thought it better to send him back again. (The other explanations which have been suggested seem less satisfactory). Timotheus rejoined the apostle at Corinth (Act 18:5).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 34 Christianity offered to Athens, Act_17:15-34.
Christianity offered to Athens, Act_17:15-34.
Sailing from Dium the apostle would look a regretful farewell upon the distant mountain tops of Thessalonica; and, more near, the snowy Mount Olympus, the mythical home of the Homeric gods, would recede from sight. He would sail by Thermopylae, where Leonidas, with his three hundred, died for Grecian liberty; and Marathon, where Miltiades repelled the invading Persian. Finally, after probably about three days’ sail, he sweeps round into the Piraeus, the celebrated harbour of Athens, and debarks to visit her streets. To the cultured mind few passages in the history of the early Church are more interesting or full of suggestions than this contact point between Christianity and classicism. It would have been beyond Luke’s powers to have fabricated so natural a history of so striking an occurrence. A romancer heroizing Paul would have made him more brilliantly successful.
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As Paul enters the city from the Piraeus through the gateway, he finds the street lined with marble images, carved by the hand of the rarest genius, idealized into the forms of imaginary gods, Jupiter, Apollo, Minerva, Mercury, and the Muses. He walks the main street to the Agora, forum, or “market,” Act_17:17.
Standing in the Agora. and facing northward, Paul sees before him, in a sort of semicircle, the pnyx or slope of the town-meeting, the Mars’ Hill or Areopagus, and the tall Acropolis or state-citadel: and behind him the Museum.
The AGORA was margined with colonnades and porticoes, which were adorned with mythological images and statues of the historical great men of Athens, such as Solon, Conon, and Demosthenes. The AREOPAGUS was crowned with the temple of Mars, from whom its height was named. But it was upon the summit of the ACROPOLIS that the genius of Athens had lavished the utmost prodigality of art. Crowning all was the giant image of Athene (Minerva) in full armour, formed of the brazen spoils of the battle of Marathon, holding aloft a brilliant spear and shield, standing in majesty as the patron goddess, from whose Greek appellation, Athene, the city derived its name.
It was the providential mission of majestic Rome to furnish to the world the idea of a well ordered STATE, in which nations should be organized, law be rendered supreme, and order and security reign, down even to the humblest individual. It was the mission of Greece, and especially of Athens, to furnish the ideal of grace, beauty, and intellectual civilization, by which man is to be truly humanized to his noblest character. It was the mission of Israel to maintain the truths of conscience, the divine law, religion, GOD.
Of these three ideas, the political, the esthetical, and the Infinite, the three representative cities were Rome, Athens, and Jerusalem. Accordingly, throughout the New Testament, we find the stern pressure of the Roman power beneficent as well as despotic. But this power is to be softened and subdued by the esthetic; and both are to be subdued, permeated, and spiritualized by the power of the INFINITE; and of that INFINITE we now behold Paul standing forth the representative in the Agora of Athens, as he soon will in the Pretorium of Rome.
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e1badb729515479c37c6b81749e70dcbf526f10bdf1e72fb4754f76ffeec198a4e7bef34ff7f19258626b97cd21d0000000049454e44ae426082
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 34 15. they that conducted Paul] The use of the…
15. they that conducted Paul] The use of the Greek verb (which is only found here in N. T. in this sense) gives the idea that the whole care and ordering of the journey was in their hands rather than the Apostle’s.
brought him unto Athens] And of course saw him safely settled where he could wait for his fellow-missionaries, which he seems to have designed to do, without preaching, had not his spirit been roused by the sights he saw.
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with all speed] As at present he was alone, and not able to set about his work so promptly.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 34 (16) His spirit was stirred in him.—The verb is…
(16) His spirit was stirred in him.—The verb is the root of the noun from which we get our “paroxysm,” and which is translated by “sharp contention” in Act_15:39. Athens, glorying now, as it had done in the days of Sophocles (Œdip. Col. 1008), in its devotion to the gods, presented to him, even after seeing Tarsus and Antioch, a new aspect. The city was “full of idols;” Hermes-busts at every corner, statues and altars in the atrium or court-yard of every house, temples and porticos and colonnades, all presenting what was to him the same repulsive spectacle. He looked on the Theseus and the Ilissus, and the friezes of the Centaurs and Lapithæ on the Parthenon, as we look on them in our museums, but any sense of art-beauty which he may have had (and it was probably, in any case, but weak) was over-powered by his horror that men should bow down and worship what their own hands had made. The beauty of form which we admire in the Apollo or the Aphrodite, the Mercury or the Faun, would be to him, in its unveiled nakedness, a thing to shudder at. He knew too well to what that love of sensuous beauty had led in Greek and Roman life (Rom_1:24-27), when it had thrown aside what, to a Jew, were not only the natural instincts of purity, but the sanctions of a divine command (Gen_9:22).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv15–34 But for and, A.V.; as far as for unto…
But for and, A.V.; as far as for unto (ewv), A.V.; Timothy for Timotheus, A.V.; that they should come for for to come, A.V They that conducted, etc. (oiJ kaqistwntev). The verb kaqisthmi, in its primary sense, means to "place any one" in a given spot; and thence secondarily, to "conduct" or" escort" any one to a place, to "set him down" at such a place. So Homer ("Odyssey," 13:294) uses the word of transporting any one by ship to this or that town (quoted by Meyer). There is fie indication in the word of St. Paul"s defect of sight or infirmity. Receiving a commandment, etc. We learn here that St. Paul sent a message to Silas and Timothy to join him at Athens as quickly as possible, and at ver. 16 that he waited at Athens for them. From 1Th_3:1, 1Th_3:2, we learn that he sent Timothy from Athens back to Thessalonica; and from 1Th_3:6 we learn that Timothy came to St. Paul at Corinth (where the Epistle to the Thessalonians was written) from Thessalonica. We also learn from 1Th_1:1 that Silas and Timothy were both with him at Corinth when he wrote the Epistle, and from Act_18:5 that they had both come to Corinth from Macedonia, some weeks after Paul himself had been at Corinth. (Act_18:4, Act_18:5) All these statements harmonize perfectly (as Paley has shown) on the supposition that Silas and Timothy did join St. Paul at Athens; that for the reasons given in 1Th 3, when he was unable to return to Thessalonica himself, as he much wished, he sent Timothy back to Thessalonica, and Silas probably to Beraea; and that Silas and Timothy came together from Macedonia to Corinth, where St. Paul had gone alone; where it may be noted, as another undesigned coincidence, that whereas the First Epistle to the Thessalonians implies that Silas did not go to Thessalonica, 1Th_3:2 Act_18:5 does not say that Silas and Timothy came from Thessalonica, but from Macedonia. The inaccuracy supposed by Meyer (on this verse) is purely imaginary, Act_18:5 does not say that Silas and Timothy "only joined Paul at Corinth," but merely relates some change in St. Paul"s procedure consequent upon their joining him at Corinth. Alford (on this verse) in saying that Paul sent Timothy from Beraea, not from Athens, is guided by his own idea of what is probable, not by the letter of the narrative. (see further note on Act_18:5)
Vers. 15-17. A saddening spectacle: a missionary sermon.
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The spirit of Paul was "stirred in him" (ver. 16) by the statues which crowded the city of Athens. That which would yield intense gratification to any modern traveler plunged the apostle into deep melancholy and gloom. But there is a vast difference between then and now. Then idolatry was regnant; now it is dethroned. Then the worship of the living God had but one representative in that populous city; now there is not one idolater to be discovered there. To Paul those statues, meeting him at every turn and almost at every step, were abominable idols; to us they are interesting relics of a distant age.
I THE SADNESS OF THIS SPECTACLE AS IT APPEARED TO PAUL. The aspect which Athens wore to the apostle is expressed by the sacred historian. It was a "city wholly given to idolatry," or filled with idols. He would have discovered on inquiry if he did not already know, that these statues were not worshipped as gods themselves by their devotees. Nevertheless, he would have called them "idols;" for they were distinctly condemned by the commandments of the Lord; (Exo_20:4, Exo_20:5) they were prohibited by the Law of God as idolatrous. Though the intelligence of Athens saved its citizens from idolatry in its last and worst stage, the identification of the image with the deity, it had not saved it from the idolatry of an earlier stage, the association of the image with the deity it represented. Against this form of sin, so severely denounced in Scripture, so offensive to God, so dangerous and delusive to man, the spirit of Paul rose in strong rebellion. The sight of its outward manifestation filled him with inexpressible sadness; his "spirit was embittered.
II THE ASPECT WHICH THIS ATHENIAN STATUARY WEARS TO US. TO US it is a sad proof that the world by wisdom does not know God. Human wisdom can never hope to go further than it went in Athens. If ever, anywhere, human philosophy, human art, the human imagination could have reached truth and found God, it would have triumphed at Athens. But there was the melancholy exhibition of error and immorality. The utmost exertion of human thought had ended in
(1) the worship of many gods;
(2) the worship of gods to whom lust and cruelty were ascribed;
(3) the worship of these gods with debasing rites.
No city in the world gives surer or sadder proof that sin so injures and disables us that our unaided manhood cannot rise to the sacred heights of truth and purity.
III THE SAD SPECTACLE IT SUGGESTS TO US NOW". If Athens needed the ministry of Paul so terribly then, how much must all heathen cities require the gospel of Christ today! In the vast populations of the Asiatic and African continents, and among the hundred "islands of the sea," where human intelligence has never attempted to scale the heights which Grecian philosophers tried to reach, what awful degradations must exist and do exist! If Athens was an idol-covered city, what must be the condition of the barbarous towns and villages of an unevangelized world? What sights are there to stir our spirits now! What idolatry, what superstition, what cruelty, what lasciviousness, what falsehood, what dishonesty! what utter absence of piety, holiness, and love! what an absolute reversal of God"s first thought of human nature and human life! What infinite reason to address ourselves to
IV THE SACRED DUTY TO WHICH IT CALLS US. "Therefore disputed he daily" (ver. 17). The Christian Church must gird itself to the work of meeting pagan error with Divine truth. It is a great task to undertake. But as the lonely apostle went on, single-handed, with his mission, trusting in him "to whom all power is given in heaven and in earth," and knowing that "the foolishness of God is wiser than man," and that "the weak things of the world can confound the things which are mighty," even so must we. If only the Church went forth to this its work with half the zeal with which the spirit-stilled apostle wrought out his lifework, the time would not be counted by centuries when the idols would be utterly abolished, and the Lord Jesus Christ would alone be exalted. C.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv15, 17, 21, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32 And they that conducted Paul brought him unto Athena
Act_17:15-34
And they that conducted Paul brought him unto Athena
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Paul at Athens
I.
The place which the apostle visited. Athens.
II. The feelings of which he was the subject. Not of admiration at the masterpieces of art by which he was surrounded, but of--
1. Holy indignation. He saw how God was dishonoured; how He was robbed of the homage which was His due.
2. Christian compassion. He felt deeply at the contemplation of such moral debasement--a city wholly given to idolatry.
3. Zeal. It is well to feel; but what need have we to guard against a mere fruitless sentimentality.
III. The characters with whom he came in contact.
1. Jews. With them he disputed daily.
2. Certain philosophers.
IV. The address he delivered. His text was the inscriptions he witnessed on one of the altars: To the Unknown God. He at once proceeded with his subject, saying, Whom, therefore, ye ignorantly worship, Him declare I unto you. He is declared--
1. In reference to His nature. In what he says on this subject, we are reminded--
(1) Of the apostles boldness. It is said that the laws of the city denounced death upon those who should introduce a foreign deity.
(2) His decision. The philosophers in speaking of God had nothing but mere guesses and peradventures; but in no hesitating tone does Paul speak.
(3) His skill. This was unlike his discourses to the Jews, where he mainly appealed to the Old Testament.
2. In reference to the Divine dispensations.
(1) The past dispensation of forbearance.
(2) The present dispensation of grace.
(3) The coming dispensation of judgment.
V. The effects produced by his labours. They were threefold.
1. Ridicule. Some mocked.
2. Procrastination. We will hear thee again of this matter.
3. Faith. Howbeit certain men clave unto him, and believed. (Expository Outlines.)
Paul at Athens
1. No moment in the annals of the Church has larger significance than that in which the gospel of the living Christ comes to its first contact with the worn faiths of paganism,--its philosophy and its science.
2. The very inequalities in social position of this meeting between the Jewish tent maker--whose bodily presence is weak, and whose speech is of no account--and the classic and proud city of the ancient world, and the contrasted weapons of the debate--in the warm personal faith of the one, and the lifeless but cultivated ignorance of the other--all conspire to make this apostolic visit of historic significance, and this address a model in the missionary records of the Church.
I. The pulpit.
1. The apostle was in that Holy Land of the Ideal, to which the ancient world of art and letters made pilgrimage. Here was the shrine at which the fair humanities of the pagan faith were worshipped--here the gymnasium, in which the human form came to its most perfect development in grace and beauty. Here, also, the human mind, the laws of thought, and that language which became the chosen medium of Gods truth, attained an almost ideal acuteness and expansion, while in the age of Pericles art, poetry, and philosophy reached such consummate excellence as to become classic models of form and style to all the generations. It was in the market place at Athens that Socrates, the wisest of men, asked his immortal questions; and yonder in the olive groves by the brook Plato founded the academy; to the east, under the shadow of the mountain, was the lyceum of Aristotle, while near at hand, in the agora, were the garden of Epicurus and the painted porch of the Stoics. Here was the home of the drama, and the scholar speaks with pride the names of AEschylus and Sophocles. Here spoke the orators of Greece, not only to the civil issues of that time, but also to the listening ears of the future, and here wrote historians like Thucydides and Xenophon; while in her temples was deified the national spirit in the marble images of her heroes and soldiers, in the trophies of her victories, and the memory of her defeats, until we may say with truth that no city of like limits ever gathered to itself so much of history, so many objects of interest, and such prestige as Athens.
2. In the midst of such surroundings Paul was waiting for the coming of Silas and Timothy from Berea. As his eyes rested upon the images of gods and goddesses which filled the temples and lined the avenues of the city--where, the historian says, it was easier to find a god than a man--his spirit was stirred within him as he beheld the city full of idols. The apostle was not destitute of that fine sense of the beautiful which belongs to all great souls, nor did the mind of the Jewish scholar fail in quick response to real culture; but the beautiful in art or letters was subordinate to the truth in Jesus, which filled his soul.
3. He was not of choice nor as a student in this university city, but in the providence of God he was a delayed messenger of the Cross; and, true to the great mission which possessed him, he engages the loiterers of the market place in religious debate. For such street colloquies the Athenians had particular liking. It was through such that their great philosophers had come into prominence; and, having abundant leisure on their hands, the citizens generally found both occupation and excitement in taking part in them.
4. We can easily picture the amused curiosity, and the half-serious, half-sneering questions of the crowd which gathered around him: What would this babbler say? He seemeth to be a setter forth of strange gods. As the circle grew larger, and hearing more difficult, curiosity in the new religion became more earnest, until, in the spirit of mischief or half-mirth, they laid hold upon him, and led him up the stone steps to the top of the Areopagus, the ancient judgment seat of Athens, where in the crescent of stone seats had sat the judges, who, three hundred years before, had condemned Socrates to die. Beyond the tribunal, in the cleft of the rock, was the menacing sanctuary of the Furies, while above was the great temple of Mars, the god of blood. Here, then, was the pulpit of the apostle--such a pulpit as no man, unless sent of God, and filled with the courage of the truth, would have dared to occupy!
II. The audience. Their temper and character have exhibition in the half-earnest, half-contemptuous, inquisitive spirit with which they placed the apostle on the stone of impudence--where the accused were wont to plead their cause before the council--and with mocking judicial tones bade him speak.
1. The Athenian was religious: the innumerable temples, statues, and altars prove his carefulness in religion; but it reveals also what his religion was. It was one which made him a splendid animal with a splendid intellect, which had no holding power against profligacy and fatalism, but, like the sun, while it preserves the living, it hastens the decay of the dead. The same temper of mind and life had gone over into philosophy.
(1) Three hundred years before, in his little garden beside the market place, Epicurus had taught his followers that happiness is the great purpose and pursuit of life. In close alliance with this standard of life was a material theory of the universe, which made the world a fortuitous combination of atoms, so that Providence became accident, and chance the disposer of events.
(2) The Stoics taught a system of ethics radically at variance with this; for, while the Epicurean had made the world conform to self, the Stoic had made self conform to nature; thus self-gratification became the maxim of the one, and self-denial of the other. And while the Epicurean avoided pain, the Stoic welcomed it in or let to despise it, and found the secret of life in living in conformity to nature, receiving its bitter as sweet, and its sweet as bitter, with equal composure. But while its austere morality commands our admiration, its theories of the universe are degrading and material. Mind and matter were not distinguishable. God is only the reasoning principle in the universe--one with the material world. The very souls of men, like their bodies, were material.
(3) One other class of hearers were represented; the gossips who spent their time in hearing and telling some new thing. This sect needs no analysis; their creed is simple and their history is familiar. Every community knows them, and every successor of the apostle addresses them.
2. We have outlined the character and creeds of the company that we may note one or two facts.
(1) That, while unbelief is a revolving wheel, it is not a progressive one; for the very phases of unbelief against which the Church is contending today Paul met on Mars Hill. Our materialistic philosophy which rules out God; our advanced thought in natural science; where do they receive better statement or definition than in that old poem of Lucretius On the Nature of Things? Our selfish and infidel systems of ethics--what are they but echoes of voices across that line which has divided the centuries? Unbelief always carries its ball and chain; it has no progress, and it cannot build.
(2) In the focused light of Christianity in which we live today it would seem impossible for the worn pagan faiths of Epicurus and Zeno to exist among us. But such is not the case. For multitudes are living upon the unformulated theories and unspoken creeds of heathendom. Self is the centre of the universe, pleasure the great end of life; and as regards conduct they have no souls; there is no hereafter, and God is a fiction. Or they are austere, stern moralists, complacent in their own rightness, conforming to the events of life with stoical composure; scorning that humility which comes from repentance, and treating with disdain an atonement for its guilt and death.
3. Athens teaches us that culture cannot save a man nor a city from moral decay. Not commerce nor national era, not wealth nor taste, not even the library nor the college, convey the forces of permanent power or real welfare to men; but the gospel is the power of God unto life to the man and the state.
III. The sermon. Note the courteous prudence with which he begins as he raises his hand for silence--Men of Athens, in all things I observe that you are unusually religious--a compliment which carries the truth and the attentive favour of his audience; and yet such conciliation does not compromise the man nor his message. He continues For as I passed through your city, etc. (Act_17:23). Paul might have denounced their idolatry with a sledge hammer blow, for his spirit had boiled within him as he beheld it; but alert to every circumstance which should serve a Christian purpose, he uses the very errors of heathendom to guide their feet and thought to Him who was the way and the truth. And now every sentence is packed with the deep things of God as he proceeds, and every word is a battle blow to the false philosophy of his hearers.
IV. Its reception (Act_17:32). The same old story wherever the truth is taught. Mockers, procrastinators, believers; to which class do we belong? (Sermons by the Monday Club.)
Paul at Athens
It is one test of a real gospel, that it can overleap all barriers placed between man and man, and find its way into that innermost hearts core which makes the whole world kin. Already in this one Book we have seen it dealing with the Jew and with the Gentile: we have seen it in Palestine, in Asia Minor, in Europe. Everywhere it has found some hearts into which it entered as a healing balm, some lives which it penetrated with transforming power. Now we are to see it at Athens.
I. St. Pauls feeling. He was left there for a time alone. Some of us know that sinking of the spirits which is occasioned by loneliness in a strange city. He was a man of quick feeling, lively emotion, and gentlest affection; but even these were not the causes of his chief distress. His life was given to one work, and his whole heart was in it. Many a so-called Christian has tarried in an idolatrous place, and seen nothing in it but the antiquity of its associations or the curiosity of its monuments. At Athens the traveller feels nothing but a thrill of historic and poetic interest; and it would be judged by many a mere narrow-mindedness to remember the gospel. But St. Paul could not dissever the magnificence of a temple or the perfection of a statue from the remembrance of the idolatry which it served and of the souls which it debased. Yet his irritation was not a merely vexing and annoying thing, torturing to himself and to all about him, on the contrary.
II. It stirred him to acting.
1. At Athens, as elsewhere, there was a Jewish synagogue: there at all events he might find some to sympathise with his horror at idolatry; there, too, he might at least argue from the common ground of Scripture, and assume both the unity of the Godhead and the expectation of a Christ.
2. But the Jews he had with him always, the Athenians he met but for once; this was their day, the season of their visitation. Accordingly we read that in the far-famed Agora he reasoned daily with those who met with him. St. Paul was not too proud, reserved, indolent, or half-hearted, to seize opportunities of conversing with strangers. A man with a soul to be saved or lost must have, for him, a ground of interest and a point of contact. Thus there encountered him some of the Epicurean and Stoic philosophers. Strange meeting between a man who lived but for duty, yet found that duty in love Divine and human, and those who either denied the existence of a duty, or else made duty another name for hardness. Very brief, yet very graphic, is the account given of the treatment of the gospel by these philosophers. Nothing could be more contemptuous. They treated him as a mere reporter of idle tales picked up from others, and as a man incapable even of expressing the follies which he has adopted. Others took a more serious view of the case, and thought him a sort of travelling missionary of false gods, desiring to add new names to an already overflowing Pantheon. Because the names of Jesus and the Resurrection occurred so frequently they ran to the conclusion that they were the names of two deities whom he sought to incorporate in the national religion. And if this were so, it was a case requiring the cognisance of the great religious court of Athens (Act_17:19-20). A brief word of comment on the Athenian character is here introduced (Act_17:21). It was the complaint of their own orators. When they ought to have been taking vigorous measures for the welfare or protection of their own state, still the love of news predominated over every other principle, and they who should have been acting were ever talking still! There are some in every congregation to whom this reproof belongs.
3. Then St. Paul stood before that famous court, of which the poets and orators of Greece tell such proud things. It does not appear to have been a formal trial, nor that life or death hung upon the issue. For the present it was a hearing only for information. Observe now the wisdom and the courage with which he spake. Ye men of Athens, I observe that in all things ye are more religious than others. He would carry them with him if he could. And he selects this one characteristic as in itself hopeful. And it is better that a man should feel his dependence, and seek to be in communication with One above him, than that he should do neither. Lest after all their care anyone superior being should at last have been overlooked, they had adopted the singular expedient of an anonymous altar, which might at least deprecate the vengeance of a disregarded and slighted God. This altar St. Paul, with a wisdom and a skill above mans, takes as the text of his sermon. I am come, he says, to give a name to that anonymous altar. I am come to you from an unknown God, to enable you to fill up that blank space in your devotions. And who then is He? The God who made the world. How then can He be limited to one spot in it? He is the Giver and Preserver of human life: how can He require material offerings as though to support His own? He is the one Creator of all races, assigning to each the duration of its being, and the place of its habitation, and with what object? The 27th verse gives the answer. He quotes from a Greek poet of Tarsus in Cilicia, his own native city, as though claiming for himself a new link of connection with his audience. If we are, as your own poets say, Gods offspring, it is derogatory even to mans nature to represent God under material and inanimate forms. Let the very dignity of man cry out against the disparagement of God. There was, he continues, a long and dreary age, during which God seemed as it were to acquiesce in the spiritual ignorance of His creatures. But now He has interposed with a call to repentance. And that call is backed by a threatening as well as a promise. There is a day of judgment. And that judgment will be conducted by a Man, the proof of whose Judgeship is the fact of His own resurrection. Well can we understand that there was that in this address which was at once trifling and shocking in Grecian ears (Act_17:32-34). And for this time he departed from among them. (Dean Vaughan.)
Paul at Athens
1. Paul is now waiting. He needs rest, and so will sit down and be quiet and recover himself. Paul waiting! The two words do not go happily together. He cannot wait. Life is short; the enemy is at hand; the opportunity enlarges; and he who was left in an attitude of waiting begins to burn. A paroxysm (for that is the literal word) seizes his heart as he sees a sight he had never beheld before--a city wholly given to idolatry--one, as an historian tells us, in which it was easier to find a god than a man. Thou shalt not make to thyself any graven image was ringing in Pauls ears.
2. Athens was wholly given to idolatry. You cannot stop at one idol. One brings another. This law has also its force in higher directions. You cannot stop with one isolated excellence. It is not excellence if you so use it. Vices go in groups; piety is a whole excellence and not a partial virtue, The Athenians covered their irreligious lives by these religious forms. Fill the city with gods, and let us live as we like, was the Athelstan philosophy--it is ours too! Start another mission, and let us play what pranks we like under the darkness. Build five hundred more churches, but let us drink the devils cup right down to its last hot drop. There are more idols in London than ever there were in Athens; not marble idols, but idols we can hide. Were Paul to come here he would see fashion, fortune, ease, ambition, self-seeking. In mighty, measureless London, for every man is his own idol! Stone idols may be so many marble steps up to the highest altar; but when the heart is its own idol, and its own idolater, nothing can break up the paganism but crucifixion. The Athenian pagan might be led away argumentatively from stone deities to conceptions of deific being and force; but the pagan heart never listens to intellectual appeals. Only one thing can break the heart idol--the hammer of the Lord, that can grind to powder the stoniest heart that ever shut out the clemency and love of Heaven. Not by might, nor by power, etc.
3. Paul did a little introductory work. He always began just where the opportunity permitted him. He disputed in the synagogue with the Jews, and he found a custom in Athens of meeting in the market place, which was the general school house of the city; and there learned men were talking and Paul listened. Having listened, he spoke, as he had a right to do according to Athenian custom, but be spoke so as to bring upon himself a contemptuous name. What will this seed pecker say? He is evidently nibbling at something, poor little, small-minded, weak-eyed Jew. He seemeth to be a setter forth of strange gods. Strange, i.e., startling things (Act_17:20). The gospel startles; it never comes easily into any civilisation. Jesus did not come to send peace, but a sword, not quietness, but fire!
4. The Athenians were interested in the matter from an intellectual point of view (Act_17:18). That is not religious inquiry. If you want to know what that is, recall the instance of the jailer who said, What must I do to be saved? Are we typified by the jailer or by the stoic? Let us be honest with ourselves. If we are in Gods house for the purpose of ascertaining Gods Word, all heaven will be aflame with light, and every guest at Gods table will be satisfied; but if we are here in the Athenian spirit we may be disappointed and mocked.
5. Paul was always ready to speak. But they were learned men, so was he, but not as many men are with unavailable learning, but in his gospel. He asked for no time to prepare. Instantly he said, Ye men of Athens. That was Demosthenic; the great orator always began his appeal thus. Thus the true preacher can always begin. He cannot always say Dear friends, for there may be none; brethren, for that may be an unknown term. There is genius even here. There is a gift of God in little matters as well as in great. Paul was never wanting in tact. Mark the simple dignity of the salutatory form. They were men; they met upon a common platform. Then the next, I perceive that in all things ye are too religiously minded. Mark the broad and generous recognition. Do not affront the people you intend afterwards to persuade. There are two methods of delivering a country from idolatry. The one is, Jehu like, to destroy Baal out of Israel; the other is to displace the false by the introduction of the true; not to deride an idol, but to preach a Saviour. So Paul recognises what he sees. I found an altar with this inscription: to the unknown God. I will begin where you end. Whom, therefore, ye ignorantly worship, Him declare I unto you. What infinite tact! That is the true method of preaching today. You must interpret to men what they do not interpret to themselves. Endeavour to make the most of a man. Every man has upon him this inscription, To the Unknown, and the Christian teacher has to say, Then I will make it known to you. Do you ever yearn and desire? Then such aspiration is the beginning of prayer. Do you suffer for others? You will sit up all night that others may sleep. If so, that is the beginning of sacrifice. Are you dissatisfied with earth and time? Are you filled with discontentment? That is the beginning of immortality. This text of Pauls is in every man; every life furnishes a Mars Hill from the top of which Christian preachers may preach. The sun does not plant the root, but warms it into fulness of life. The witness of God is in every one of us, and answers to the claim of the written Book. (J. Parker, D. D.)
Paul at Athens
Greece was the clime and residence of the beautiful. The very air was tempered to delight, and the soul imbibed the same sunny hues as the landscape. The passion for the beautiful, gave to the Greeks a more brilliant mythology than any other nation. Music moulded the flexible language into its own nature, and it became so plastic that its very swell and modulation were but the waves of song. The arts and sciences danced around humanity, and stored mans home with comforts, and charmed his senses with all kinds and forms of elegance. Athens was a marble paradise, filled with temples and with gods, whose forms were the very models of symmetry and perfection. What were the feelings which Athens was likely to produce in a mind so accomplished as Pauls? To the splendour of its name, to the charms of its literature, he was no stranger; and his mind was peculiarly alive to every form of beauty. The streets were but long galleries of godlike forms in marble. Athens was the very focus of idolatry, and the apostle witnessed the living magnificence of their worship, the gorgeous attire of their priests--the solemn pomp of their processions--the clouds of fragrant incense which alone could obscure their transparent atmosphere, and the majesty of their theatres. He heard the surpassing melody of their music, and listened to the discourses of their orators; and his spirit was stirred within him, but only because he beheld the city wholly given to idolatry. Let me direct your attention to--
I. The preacher. He was no ordinary man. His mind, naturally strong, had been strengthened by culture; he had great energy and decision of character. Like the bird of heaven, he was at home in the storm as well as in the sunshine. He was once the greatest enemy of that truth of which he was now the foremost advocate. What a change has taken place in his views and feelings, since when a young man he studied Grecian literature! Just look at him with that volume of Greek poetry in his hand. He is longing for the hour when he shall visit Athens, and converse with the literati, and drink in inspiration from the fountain. He visits Athens; but, strange to tell, he visits that celebrated city as a preacher of the Cross! He is now to contend with the very master spirits of the world, in the very palace of intellect, and in the very sanctuary of idolatry.
II. The place where Paul preached. The spot where he stood was a rock where in earlier days the supreme court of justice had been held. Though the authority of this court had been abridged by the Roman conquest, still it was reserved for the judges to determine what gods were to be admitted into the temples, and to pronounce sentence upon any who should be guilty of blaspheming the divinities of Greece. If ever the sincerity of the preacher was tried, it was upon this occasion; and if ever Paul displayed intrepidity of character, it was upon Mars hill.
III. The congregation. Around him, then, were gathered a multitude, acute, inquisitive, and polished. Never did preacher have such a congregation. There were the philosophers of bower and porch; orators with whom the slightest tinge of a barbarian accent would break the power of the most persuasive discourse; Epicureans who believed the world was created by accident or by chance--men who though they professed to believe in the existence of a God, regarded Him as dwelling in the far-off watchtowers of some distant world, indifferent to His creatures; and Stoics who believe in two principles, God and matter, both eternal, and therefore they virtually denied that there was any creation. There, too, was the priest, astonished at the daring of the preacher; the young Roman who had come to Athens to be educated; the Jew looking on with hatred and fury at the apostate from the ancient faith; and there, too, though afar off and crouching to the ground, was the slave, drinking in the doctrine--strange and new to him, sweet as music to his ears--that God had made all men of one blood. What must Paul have felt when surrounded by such a congregation!
IV. The sermon. Nobly did the champion of truth perform his part. He spoke worthy of himself, of his commission, and his congregation. You cannot fail to be struck by the adaptation of this discourse to the congregation. When Paul went into a synagogue he reasoned with the Jews out of the Scriptures. But here were men who believed that the creation of the world was altogether fortuitous; those who did not believe in any creation at all; those who denied that there was any future state. The apostle then set himself to prove to them that there was a God, that this God was the Creator of all things, that there was an overruling Providence, and consequently that there was a judgment to come. We can only seize on some of the leading features of this sermon. How appropriate and judicious his introduction! Since you are worshippers of an unknown God it must be gratifying to you, who are such religious people, to hear something concerning Him. From his primary positions the apostle proceeds to draw certain inferences, viz., that God is not confined to any particular place, that God is independent; and the spirituality of the Divine Being. With these reasonings the apostle makes an assertion relative to the duty of man, to seek an acquaintance with God through the medium of His works and ways; and then concludes by observing, that though God for ages had left the Gentiles to themselves, now He commanded all men everywhere to repent, etc.
V. The effects (verses 32-34). Conclusion:
1. The great propriety of discourses being adapted to the circumstances of the hearers. It is necessary that the preacher should commend himself to every mans conscience in the sight of God; but where there is a variety of character and circumstances, it is a difficult thing for a minister to adapt himself. But the truth as it is in Jesus is adapted to all mens circumstances.
2. Pauls discourse is an excellent homily for these times. There are not a few who are worshippers of an unknown God; who attach sanctity to certain places; who suppose that God takes delight in certain words, and in certain postures. Let such study Pauls sermon, and they will find that that very sermon preached eighteen hundred years ago is peculiarly adapted to their circumstances. (H. J. Bevis.)
Paul at Athens
The practical lessons are:--
I. That a truly good man will be sensitive to the moral evils prevalent in the community in which he is placed (verse 16). Here idolatry was rampant. What are the prevailing evils in London?
II. A truly good man will bestir himself for the removal of those evils. There are those who feel and say much, but do nothing (verse 17).
III. In dealing with these evils a man who is wise as well as good will strike at their root ignorance of God and His will. There was much vice, but Paul said nothing of that. Political and social reforms are good, but what the world needs is regeneration. Make the tree good and its fruit will be good.
IV. In dealing with these evils tact is needed as well as zeal (verse 22). Paul never committed the gross oratorical blunder of accusing his audience of superstition. What he commended and proved was their religiousness, and having put them in good humour he proceeded to deliver his message. There is a great deal in the way we take hold of people. You must conciliate men before you can convert them.
V. In dealing with these evils you must not expect uniform success (verses 32-34). (R. A. Bertram.)
Paul at Athens
The practical lessons which this scene teaches us are--
I. That the loftiest efforts of unaided men, can produce no higher religion than a refined polytheism. This is confirmed by the records of all heathenism. Had man been left to himself, he never would have known the true God; and hence the privilege of living in a land where the Triune God is known and worshipped.
II. That art and literature have in themselves no conserving moral force. The citizens of Athens had a poetry, which maintains its precedence to this day; a literature, unsurpassed in eloquence and vigour; an art, developing itself in paintings, and statues, and architecture, which are even now the proudest monuments of human skill: yet just as in the age of Louis XIV in France, and in the Augustan age at Rome, art and literature were not only powerless to arrest immorality, they absolutely ministered to it. The mind is rightly cultivated only when educated in the principle of personal accountability to God. Hence the danger of a merely secular education. Hence the need of a Christian leaven in our secular schools.
III. That philosophy, originating in human minds, can construct no true system of belief or duty. Philosophy requires three constant factors to its full and true development, viz., a first Cause; a full knowledge of this first Cause; and a full knowledge of man himself. But no human mind can grasp these factors. We must look then above man to get this true philosophy; and we find it in the revelation of God. But no man knoweth the Father, but the Son, and Hero whom the Son will reveal Him; and Jesus only needeth not that any should testify of man; for He knows what is in man. So then we reach the fact that in Jesus Christ are hid all the treasures of wisdom and knowledge. A philosophy which leaves out Christ is like a planetary system without a central sun, a mere series of vortices without a uniting and controlling centre. Philosophy has found out many truths, but not the great foundation truths of Gods existence, and attributes, and grace; and mans fall, and helplessness, and need of a Saviour. How, then, should we thank God, that He has revealed all this to us.
IV. That repentance is a personal duty, eased on personal responsibility to God for personal sins. Heathenism knew nothing of sin, as the alienation of the heart from God. Its very gods were but splendid embodiments of sin; and their influence was only to reproduce in daily life the crimes which filled Olympus. It is the religion of Christ only which measures moral character with the unerring lines and in the unerring balances of the Divine law. It is only as we act upon the truth that man is personally responsible to God, and will be judged, that we shall have true views of God, and understand our need of a Saviour. (Bp. Stevens.)
Paul at Athens; Christianity in contact with cultivated mind
I. The subject on which the minister of the gospel addresses men is worthy of the attention of cultivated minds.
1. There ought to be no occasion for arguing this point. Paul felt no necessity of showing that the subject was worthy of attention. The Athenians had already expressed their sense of the importance of the inquiry by inviting him to come to the place where he could best address the people. We, on the contrary, are obliged to awaken inquiry, and to show why religion is worthy of profound thought.
(1) Among those who, in other respects, would be represented by the Athenian philosophers, religion does not come within the range of their inquiries. They are scientists, jurists, editors, philosophers, etc., not theologians.
(2) The great mass of men stop short when they approach the subject of religion in their investigations, even when it would appear impossible that they should not be led to see and to embrace its truths. In astronomy, e.g., such men seem almost to look upon the throne of God; but they will no, allow their minds to take the next step, and many an astronomer remains ignorant of Him who made the worlds.
(3) When men do come up to the point they find the subject distasteful. They have come into a region where the ideas of duty--retribution, repentance--are likely to be predominant; and they are not attracted by these themes.
2. It is proper, therefore, to show that the subject of religion is worthy the attention of this class of minds. Observe therefore--
(1) That it is an avowed principle with such persons, that all subjects are to be investigated. It is a maxim in philosophy that truth is to be followed wherever it may lead us. Why, then, should the astronomer refuse to follow out the revelation when the throne of God seems to stand before him, and admit that there is a God? Why should he always talk about Nature, and never about God?
(2) As mere abstract matters, the subjects of religion are as worthy of attention as any that can come before the minds of men. The Greeks, as a people, had evinced their own convictions of this, far more than most other nations. When Grecian sages were thus leading a foreign Jew to the Areopagus to ask him what he had to say on this subject, no man in Athens would feel that this was an unworthy act in the city of Socrates and Plato. No class of people, however advanced in civilisation, act contrary to the dictates of the highest wisdom, when they give themselves to earnest thought about the Creator of the world, the methods of the Divine administration, etc. If these great subjects are not important for man, what subjects can be?
(3) The subject of religion pertains, as a personal matter, as really to cultivated men as to the rest of mankind. It does not merely open questions relating to the welfare of society; but it is a subject of personal importance to each individual.
II. Paul was in possession of knowledge on these subjects which was in advance of what these philosophers possessed. In considering this, notice--
1. The manner in which Paul approached the subject of his peculiar doctrines.
(1) He made no direct attack on their religion. He did not awaken their prejudices, as if his mission was to destroy their temples.
(2) He commended their zeal in religion as real zeal in a great cause; and he referred, without any unkind reflections, to the evidence of that zeal exhibited on every hand.
(3) He referred to their acknowledged difficulties--to the avowal of their own ignorance or uncertainty, as recorded on the altar.
(4) He proposed to reveal the God whom they thus unconsciously adored; to lead them up to the real source of every blessing.
(5) He agreed, as far as possible, with the philosophers who heard him, and reasoned from their admitted principles. A truth found in their poetry, though it was heathen poetry, was not the less a truth because it had had such an origin, and because it was not found in the inspired writings of the Jews. So far he was successful. He did not excite their fears. He did not expose himself to contempt. He secured, as he had hoped to do, their profound attention.
2. The doctrines which he made known to them.
(1) Those which were based on principles that they themselves held--though in advance of their views.
(a) The existence of a God--to them the unknown God.
(b) The fact that this unknown God was the Creator of the world.
(c) The immensity of God.
(d) The independence of God.
(e) The unity of the human race.
(f) The grand purpose for which certain arrangements had been made in respect to the human race: that they should seek God, etc.
(g) The spirituality of God and of religion (verse 29).
(2) The doctrines which were peculiar to the Christian system; the strange things in reference to which particularly they had asked an explanation.
(a) God now commands universal repentance.
(b) God will judge the world.
(c) The resurrection of the dead; as derived from the fact that God had raised from the dead Him who was to judge the world,
III. The lessons suggested by the discourse.
1. Christianity does not shrink from investigation. Paul manifested no reluctance, but rejoiced in the opportunity of proclaiming the gospel where it would be most likely to be subjected to a thorough examination.
2. The history of the world, since Paul stood on Mars Hill, has made no difference in the relation of Christianity to the world ill the matter under consideration, lit claims to be now not less in advance of the world than it was then. The world has, indeed, made great progress in arts, science, etc., but it has made no advances in the knowledge of the great truths of religion by the aid of science or philosophy.
3. If Christianity was then, and is now, ahead of the world on these subjects, it may be presumed that it will ever retain this advanced position.
4. This furnishes a strong proof of the Divine origin of Christianity. System after system of philosophy and religion has disappeared. But Christianity has lived through all changes. After all the discoveries and developments of the last eighteen centuries--after all that has been affirmed to be in conflict with the Bible--the hold of Christianity on the world is stronger now, and the belief that the Bible is true is more widespread and deep, than in any past age. (A. Barnes, D. D.)
His spirit was stirred in him when he saw the city wholly given to idolatry.--
Moral wretchedness of idolatry
The great argument for missionary exertion, next to its being the plain command of God, is the spiritual helplessness of those who live under the power of idolatry. This paroxysm of grief which the apostle felt would be excited by--
I. The dishonouring views of the Divine character and government necessarily associated with such a system. Those who think lightly of idolatry speak as if it afforded the same outlet for the religious affections as true religion; that the religious element in mans nature is as effectually cultivated, whether men called the being they worshipped Vishnu, or Juggernaut, or God, seeing the same honour in all cases is intended to the Great Author of the universe. But now, even if this monstrous impiety were conceded, it is sufficient to observe that the attributes with which these gods are commonly invested must for ever forbid the acceptableness of the worship. So far otherwise, God must regard it as worship by which His character is debased, and everything which could inspire filial and reverential sentiments is taken away.
II. The sanctioned and permitted disregard of the first principles of morality. The religion of Greece was chiefly a religion of festivals; and some of these extended to seven days. True, some were simply absurd; but at the majority things were performed of which it were a shame even to speak. With similar accounts our own missionaries are obliged to stain their reports unto this day. Now, it is easy to see that morality can have no existence under such a state of things, because all morals must have as their foundation the will of God. Be ye holy, because I am holy, appeals to a universal moral instinct; flee from iniquity, because God hateth iniquity--these are the safeguards of all that is pure in our social system. In the case of idolatry, however, this safeguard is removed. It were in vain that the law should forbid a thing as unholy which religion has declared to be acceptable in the sight of God.
III. The utter absence of all religious peace or tranquillity of conscience. The consideration may address itself, first, to our feelings of humanity. In some respects we know that the worship of the idolater must be a miserable worship. His self-inflicted torture must make existence to be a burden to him. But this belongs less to Athenian than to Asiatic idolatry. We may suppose the mind of the apostle to have been exercised by the absence of religious peace. They know not God; they know not the mercifulness of His nature, the wisdom of His ways, the gentleness of His yoke, the goodness of His laws. I am speaking to men who know something of the comforts of religion. What is the source of it? You feel that a propitiation has been found for your offences; that an exhaustless fund of holy influences is opened to meet every remaining infirmity; and that there is the power of a covenant keeping God to keep you faithful unto the end. You have troubles; but are not these among those things which work together for the believers good? But what knows the poor heathen of such consolations?
IV. Painful misgivings as to the final salvation of these people. Our chief guide upon such a subject must he the first chapter of the Epistle to the Romans. There does not seem to be an important distinction in that chapter; for though the apostle does seem to leave some hope of salvation for the mere heathen who is without the knowledge of God, is it quite so clear that it leaves a hope of salvation to the idolater? The heathen, it seems to be supposed, will be a law unto himself, and has a power to discern from the things which are seen and made the Almightys eternal power and Godhead. But suppose, instead of this, he should change the image of the incorruptible God into the image of corruptible man, etc., are we then prepared to say that an idolater hath any inheritance in the kingdom of Christ and of God? We limit no mercies; but everywhere, as we look on the vast outspread of idolatry, the stern and withering sentence meets us, Without God, without hope. Oh! must not every heart be stirred up within us at such a spectacle? Conclusion: And now, in applying my remarks to the cause of missions, I must remind you of our three great wants and your three correlative duties. First, we want the means. But not only do we want your money--we want your sons. And then we want your prayers. (D. Moore, M. A.)
Pauls moral survey of Athens
What did he discover that so intensely distressed him?
I. Great genius perverted. He saw--
1. Developments of great genius. What Jerusalem has been in the true religious culture of humanity, Athens has been in the culture of the aesthetical and reasoning powers of mankind.
2. Perversions of great genius. Though possessing a mind qualified to appreciate the splendid works which lay about him, yet he was thrown into an agony of grief at what he beheld. He had a standard of character unknown to any Athenian sage, and he felt that the aesthetic glory of Greece was but a gorgeous covering which genius had spread over a vast cemetery of moral corruption. Genius wasted--nay, worse than that, employed for immoral and impious ends. There is nothing in mere material civilisation, even in its highest forms, to delight a truly enlightened soul.
II. The great God dishonoured. With all this display the Athenians had--
1. No grand moral purpose in life (verse 21). Empty theories and idle gossip occupied their chief attention; since they knew not the only true God, they had no grand purpose in life. The deeper and diviner parts of their souls were undeveloped.
2. No love for the true God. Athens, by wisdom, knew not God. It was easier, says an old writer, to find a god than a man. All history shows that where the gospel has not gone, man has never reached the true religion, nor felt the higher inspirations of his being (Rom_1:1-32). The best of the Athenian gods were but men, whose passions in some cases were of the most revolting kind. Paul knew that the destiny of the soul depended upon its worship; that if it worshipped any object but God, it must inevitably sink lower and lower forever. There is but one being that has a claim to the worship of man--the Creator. He claims the supreme homage and service of all souls. His claim is just: no conscience can dispute it. Because the apostle loved supremely this supreme object of worships he felt intense pain at seeing His righteous claims contemned. I beheld the ways of transgressors, and was grieved. (D. Thomas, D. D.)
Pauls estimate of the Athenians
We are taught by this passage--
I. To be deeply affected by the moral condition of the world.
1. Pauls was the excitement of fervent zeal for the honour of Christ.
2. He felt also the outrage done by idolatry to the dignity of human nature.
3. In this excitement the love of souls was not wanting.
II. That such an affection will lead to the use of active means for the worlds salvation.
1. Paul was never ashamed of Christs gospel.
2. He laid aside all fears of failure.
3. He does not remain inactive at Athens because he has no particular mission there. (Evangelical Preacher.)
The moral versus the aesthetic
When Howard went forth, on what a great orator has called his circumnavigation of charity, he visited some of the noblest cities, and passed through some of the most attractive scenery of modern Europe; but neither the splendour and wealth of the one, nor the attractions of the other, could engage his attention; the dungeon and the hospital, where suffering humanity invited his aid, had an interest to his mind which drew him aside from everything else, and made him insensible to the sumptuousness of palaces and the stateliness of temples, to the curiosity of art, and even to the sublimities and beauties of nature. Cicero tells us that for him Athens had a higher charm than was derived from its magnificent buildings and exquisite works of art--the charm that arose from the memory of its illustrious men, and which made him search out the abodes and favourite haunts of each, and look with intent gaze on their sepulchres. In all large and earnest minds the moral will ever overtop and master the aesthetic; and, save as the latter may in some way be made subservient to the former, such minds will be apt to overlook, if not entirely to underestimate it. What wonder, then, that Paul, bent on a mission of moral beneficence to which he had consecrated his life, and penetrated with an all-absorbing desire to accomplish a result which he knew to be the noblest and worthiest and most enduring that could be proposed to human exertion, should have been content to bestow only a passing glance on the marble splendours of Athens, and should have been more deeply moved by the gloom which rested on the moral features of the scene, than by all the glory which lighted up its physical and material aspect? As he moved through the city, he beheld how all this wealth of genius was prostituted to the service of a vain and misleading superstition. (W. L. Alexander, D. D.)
Christian unconcern explained
I was speaking with a gentleman who had just returned from a visit to Niagara, where he lived in the Clifton Hotel, which is close to the Falls. He asked a waiter, Are you not annoyed by the noise of the waterfall? Positively I dont hear it. When I first came here I hardly heard anything for it; now it is quite quiet to me. Why is this? Because he is accustomed to it. That is the reason Christians are content to sit with folded hands, looking calmly on while so many of their fellows are gliding down the broad road to eternal death. Rouse yourselves; ask God for Christs sake to give you grace and strength to rescue the perishing. (J. McFarlane.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v16 Chapter 13
Chapter 13
ST. PAUL IN GREECE.
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Act_17:16-18; Act_18:1
THERE are parallelisms in history which are very striking, and yet these parallelisms can be easily explained. The stress and strain of difficulties acting upon large masses of men evolve and call forth similar types of character, and demand the exercise of similar powers. St. Paul and St. Athanasius are illustrations of this statement. They were both little men, both enthusiastic in their views, both pursued all their lives. long with bitter hostility, and both had experience of the most marvellous and hairbreadth escapes. If any reader will take up Dean Stanleys "History of the Eastern Church," and react the account given of St. Athanasius in the seventh chapter of that work, he will he strikingly reminded of St. Paul in these various aspects, but specially in the matter of his wondrous escapes from his deadly enemies, which were so numerous that at last they came to regard Athanasius as a magician who eluded their designs by the help of his familiar spirits. It was much the same with St. Paul. Hairbreadth escapes were his daily experience, as he himself points out in the eleventh chapter of his Second Epistle to Corinth. He there enumerates a few of them, but quite omits his escapes from Jerusalem, from the Pisidian Antioch, from Iconium, Lystra, Thessalonica. and last of all from Beroea, whence he was driven by the renewed machinations of the Thessalonian Jews, who found out after a time whither the object of their hatred had fled. Pauls ministry at Beroea was not fruitless, short as it may have been. He established a Church there which took good care of the precious life entrusted to its keeping, and therefore as soon as the deputies of the Thessalonian synagogue came to Beroea and began to work upon the Jews of the local synagogue, as well as upon the pagan mob of the town, the Beroean disciples took Paul, who was the special object of Jewish hatred, and despatched him down to the sea-coast, some twenty miles distant, in charge of certain trusty messengers, while Silas remained behind, in temporary concealment doubtless, in order that he might consolidate the Church. Here we get a hint, a passing glimpse of St. Pauls infirmity. He was despatched in charge of trusty messengers, I have said, who were to show him the way. "They that conducted Paul brought him as far as Athens." His ophthalmia, perhaps, had become specially bad owing to the rough usage the had experienced, and so he could not escape all solitary and alone as he did in earlier years from Damascus, and therefore guides were necessary who should conduct him "as far as the sea," and then, when they had got that far, they did not leave him alone. They embarked in the ship with him, and, sailing to Athens, deposited him safely in a lodging. The journey was by sea, not by land, because a sea journey was necessarily much easier for the sickly and weary Apostle than the land route would have been, offering, too, a much surer escape from the dangers of pursuit.
The voyage was an easy one, and not too prolonged. The boat or ship in which the Apostle was embarked passed through splendid scenery. On his right hand, as he steered for the south, was the magnificent mountain of Olympus, the fabled abode of the gods, rising a clear ten thousand feet into the region of perpetual snow, while on his left was Mount Athos, upon Which he had been looking ever since the day that he left Troas. But the Apostle had no eye for the scenery, nor had St. Luke a word to bestow upon its description, though he often passed through it, absorbed as they were in the contemplation of the awful realities of a world un-seen. The sea voyage from the place where St. Paul embarked till he came to Phalerum, the port of Athens, where he landed, lasted perhaps three or four days, and covered about two hundred miles, being somewhat similar in distance, scenery, and surroundings to the voyage from Glasgow to Dublin or Bristol, land in both cases being in sight all the time and splendid mountain ranges bounding the views on either side.
St. Paul landed about November 1, 51, at Phalerum, one of the two ports of ancient Athens, the Piraeus being the other, and thence his uncertain steps were guided to the city itself, where he was left alone in some lodging. The Beroean Christians to whom he was entrusted returned perhaps in the same vessel in which they had previously travelled, as the winter season, when navigation largely ceased, was now fast advancing, bearing with them a message to Timothy and Silas to come as rapidly as possible to his assistance, the Apostle being practically helpless when deprived of his trusted friends. At Athens St. Paul for a time moved about examining the city for himself, a process which soon roused him to action and brought matters to a crisis. St. Paul was well used to pagan towns and the sights with which they were filled. From his earliest youth in Tarsus idolatry and its abominations must have been a pain and grief to him; but Athens he found to exceed them all, so that "his spirit was provoked within him as he beheld the city full of idols." We have in ancient Greek literature the most interesting confirmation of the statement here made by St. Luke. We still possess a descriptive account of Greece written by a chatty Greek traveller named Pausanias, in the days of the Antonines, that is, less than a hundred years after St. Pauls visit, and when Athens was practically the same as in the Apostles day. Pausanias enters into the greatest details about Athens, describing the statues of gods and heroes, the temples, the worship, the customs of the people, bestowing the first thirty chapters of his book upon Athens alone. Pausaniass "Description of Greece" is most interesting to every one because he saw Athens in the height of its literary glory and architectural splendour, and it is specially interesting to the Bible student because it amply confirms and illustrates the details of St. Pauls visit.
Thus we are told in words just quoted that St. Paul found "the city full of idols," and this provoked his spirit over and above the usual provocation he received wherever he found dead idols like these usurping the place rightfully belonging to the lord of the universe. Now let us take up Pausanias, and what does he tell us? In his first chapter he tells how the ports of Athens were crowded on every side with temples, and adorned with statues of gold and silver. Phalerum, the port where Paul landed, had temples of Demeter, of Athene, of Zeus, and "altars of gods unknown," of which we shall presently speak. Then we can peruse chapter after chapter crowded with descriptions of statues and temples, till in the seventeenth chapter we read how in their pantheistic enthusiasm they idolised the most impalpable of things: "The Athenians have in the market-place, among other things not universally notable, an altar to Mercy, to whom, though most useful of all the gods to the life of man and its vicissitudes, the Athenians alone of all the Greeks assign honours. And not only is philanthropy more regarded among them, but they also exhibit more piety to the gods than others; for they have also an altar to Shame and Rumour and Energy. And it is clear that those people who have a larger share of piety than others have also a larger share of good fortune." While again, in chapter 24, dwelling upon the statues of Hercules and Athene, Pausanias remarks, "I have said before that the Athenians, more than any other Greeks, have a zeal for religion." Athens was, at the time of St. Pauls visit, the leading university of the world, and university life then was permeated with the spirit of paganism, the lovers of philosophy and science delighting to adorn Athens with temples and statues and endowments as expressions of the gratitude they felt for the culture which they had there gained. These things had, however, no charm for the apostle Paul. Some moderns, viewing him from an unsympathetic point of view, would describe him in their peculiar language as a mere Philistine in spirit, unable to recognise the material beauty and glory which lay around. And this is true. The beauty which the architect and the sculptor would admire was for the Apostle to a large extent non-existent, owing to his defective eye-sight; but even when recognised it was an object rather of dislike and of abhorrence than of admiration and pleasure, because the Apostle saw deeper than the man of mere superficial culture and aesthetic taste. The Apostle saw these idols and the temples consecrated to their use from the moral and spiritual standpoint, and viewed them therefore as the outward and visible signs of an inward festering corruption and rottenness, the more beautiful perhaps because of the more awful decay which lay beneath. The glimpses which St. Paul got of Athens as he wandered about roused his spirit and quickened him to action. He followed his usual course therefore. He first sought his own countrymen the Jews. There was a colony of Jews at Athens, as we know from independent sources. Philo was a Jew the authenticity of whose writings, at least in great part, has never been questioned. He lived at Alexandria at this very period, and was sent, about twelve years earlier, as an ambassador to Rome to protest against the cruel persecutions to which the Alexandrian Jews had been subjected at the time when Caligula made the attempt to erect his statue at Jerusalem, of which we have spoken in a previous chapter. He wrote an account of his journey to Rome and his treatment by the Emperor, which is called "Legatio ad Caium," and in it he mentions Athens as one of the cities where a considerable Jewish colony existed. We know practically nothing more about this Jewish colony save what we are told here by St. Luke, that it was large enough to have a synagogue, not a mere oratory like the Philippian Jews. It cannot, however, have been a very large one. Athens was not a seat of any considerable trade, and therefore had no such attractions for the Jews as either Thessalonica or Corinth; while its abounding idolatry and its countless images would be repellent to their feelings. Modern investigations have, indeed, brought to light a few ancient inscriptions testifying to the presence of Jews at Athens in these earlier ages; but otherwise we know nothing about them. The synagogue seems to have imbibed a good deal of the same easy-going contemptuously tolerant spirit with which the whole atmosphere of Athens was infected. Jews and pagans alike listened to St. Paul, and then turned away to their own pursuits. In a city where every religion was represented, and every religion discussed and laughed at, how could anyone be very much in earnest? St. Paul then turned from the Jews to the Gentiles. He frequented the marketplace, a well-known spot, near to the favourite meeting-place of the Stoic philosophers. There St. Paul entered into discussion with individuals or with groups as they presented themselves. The philosophers soon took notice of the new-comer. His manner, terribly in earnest, would soon have secured attention in any society, and much more in Athens, where whole-souled and intense enthusiasm was the one intellectual quality which was completely wanting. For who but a man that had heard the voice of God and had seen the vision of the Almighty could be in earnest in a city where residents, and strangers sojourning there, all alike spent their time in nothing else but either to tell or to hear some new thing? The philosophers and Stoics and Epicureans alike were attracted by St. Pauls manner. They listened to him as he discoursed of Jesus and the Resurrection, the two topics which absorbed him. They mistook his meaning in a manner very natural to the place, strange as it may seem to us. In Athens the popular worship was thoroughly Pantheistic. Every desire, passion, infirmity even of human nature was deified and adored, and therefore, as we have already pointed out, Pity and Shame and Energy and Rumour, the last indeed the most fitting and significant of them all for a people who simply lived to talk, found spirits willing to prostrate themselves in their service and altars dedicated to their honour. The philosophers heard this new Jewish teacher proclaiming the virtues and blessings of Jesus and the Resurrection, and they concluded Jesus to be one divinity and the Resurrection another divinity, lately imported from the mysterious East. The philosophers were the aristocracy of the Athenian city, reverenced as the University professors in a German or Scotch town, and they at once brought the newcomer before the court of Areopagus, the highest in Athens, charged, as in the time of Socrates, with the duty of supervising the affairs of the national religion, and punishing all attacks and innovations thereon. The Apostle was led up the steps or stairs which still remain, the judges took their places on the rock-hewn benches, St. Paul was placed upon the defendants stone, called, as Pausanias tells us, the Stone of Impudence, and then the trial began.
The Athenian philosophers were cultured, and they were polite. They demand, therefore, in bland tones, "May we know what this new teaching is, which is spoken by thee? For thou bringest certain strange things to our ears; we would know, therefore, what these things mean." And now St. Paul has got his chance of a listening audience. He has come across a new type of hearers, such as he has not enjoyed since those early days of his first Christian love, when, after his escape from Jerusalem, he resided at the university city of Tarsus for a long time, till sought out by Barnabas to come and minister to the crowds of Gentiles who were flocking into the Church at Antioch. St. Paul knew right well the tenets of the two classes of men, the Stoics and the Epicureans, with whom he had to contend, and he deals with them effectually in the speech which he delivered before the court. Of that address we have only the barest outline. The report given in the Acts contains about two hundred and fifty words, and must have lasted little more than two minutes if that was all St. Paul said. It embodies, however, merely the leading arguments used by the Apostle as Timothy or some other disciple recollected them and told them to St. Luke. Let us see what these arguments were. He begins with a compliment to the Athenians. The Authorised, and even the Revised, Version represent him indeed as beginning like an unskilled and unwise speaker with giving his audience a slap in the face. "Ye men of Athens, in all things I perceive that ye are somewhat superstitious," would not have been the most conciliatory form of address to a keen-witted assembly like that before which he was now standing. It would have tended to set their backs up at once. If we study St. Pauls Epistles, specially his First Epistle to Corinth, we shall find that even when he had to find the most grievous faults with his disciples, he always began like a prudent man by conciliating their feelings, praising them for whatever he could find good or blessed in them. Surely if St. Paul acted thus with believers living unworthy of their heavenly calling, he would be still more careful not to offend men whom he wished to win over to Christ! St. Pauls exordium was complimentary rather than otherwise, bearing out the description which Pausanias gives of the Athenians of his own day, that "they have more than other Greeks, a zeal for religion." Let us expand his thoughts somewhat that we may grasp their force. "Men of Athens, in all things I perceive that ye are more religious and more devoted to the worship of the deity than other men. For as I passed along and observed the objects of your worship, I found also an altar with this inscription, To the unknown God." St. Paul here displays his readiness as a practised orator. He shows his power and readiness to become all things to all men. He seizes upon the excessive devotion of the Athenians. He does not abuse them on account of it, he uses it rather as a good and useful foundation on which he may build a worthier structure, as a good and sacred principle, hitherto misapplied, but henceforth to be dedicated to a nobler purpose. The circumstance upon which St. Paul seized, the existence of an altar dedicated to the unknown God, is amply confirmed by historic evidence. St. Paul may have noticed such altars as he passed up the road from Phalerum, where he landed, to the city of Athens, where, as we learn from Pausanias, the next-century traveller, such altars existed in his time; or he may have seen them on the very hill of Areopagus on which he was standing, where, from ancient times, as we learn from another writer, altars existed dedicated to the unknown gods who sent a plague upon Athens. St. Pauls argument then was this. The Athenians were already worshippers of the Unknown God. This was the very deity he came proclaiming, and therefore he could not be a setter forth of strange gods nor liable to punishment in consequence. He then proceeds to declare more fully the nature of the Deity hitherto unknown. He was the God that made the world and all things therein. He was not identical therefore with the visible creation as the Pantheism of the Stoics declared; but gave to all out of His own immense fulness life and wealth, and all things; neither was He like the gods of the Epicureans who sat far aloof from all care and thought about this lower world. St. Paul taught Gods personal existence as against the Stoics, and Gods providence as against the Epicureans. Then he struck straight at the root of that national pride, that supreme contempt for the outside barbaric world, which existed as strongly among these cultured agnostic Greek philosophers as among the most narrow, fanatical, and bigoted Jews: "He made of one every nation of men for to dwell on all the face of the earth, having determined their appointed seasons, and the bounds of their habitation; that they should seek God, if haply they might feel after Him, and find. Him." A doctrine which must have sounded exceeding strange to these Greeks accustomed to despise the barbarian world, looking down upon it from the height of their learning and civilisation, and regarding themselves as the only favourites of Heaven. St. Paul proclaims on the Hill of Mars Christian liberalism, the catholic and cosmopolitan character of the true religion in opposition to this Greek contempt grounded on mere human position and privilege, as clearly and as loudly as be proclaimed the same great truth at Jerusalem or in the synagogues of the Dispersion in opposition to Jewish exclusiveness grounded on the Divine covenant. St. Paul had grasped the great lesson taught by the prophets of the Old Testament as they prophesied concerning Babylon, Egypt, and Tyre. They proclaimed the lesson which Jewish ears were slow to learn, they taught the Jews the truth which Paul preached to the philosophers of Athens, they acted upon the principle which it was the great work of Pauls life to exemplify, that Gods care and love and providence are over all His works, that His mercies are not restrained to any one nation, but that, having made of one all nations upon the face of the earth, His blessings are bestowed upon them all alike. This truth here taught by St. Paul has been slow to make its way. Men have been slow to acknowledge the equality of all nations in Gods sight, very slow to give up their own claims to exceptional treatment and blessing on the part of the Almighty. The great principle enunciated by the Apostle struck, for instance, at the evil of slavery, yet how slowly it made its way. Till thirty years ago really good and pious men saw nothing inconsistent with Christianity in negro slavery. Christian communions even were established grounded on this fundamental principle, the righteous character of slavery. John Newton was a slave trader, and seems to have seen nothing wrong in it. George Whitefield owned slaves, and bequeathed them as part of his property to be held for his Orphan House in America. But it is not only slavery that this great principle overthrows. It strikes down every form of injustice and wrong. God has made all men of one; they are all equally His care, and therefore every act of injustice is a violation of the Divine law which is thus expressed. Such ideas must have seemed exceedingly strange, and even unnatural to men accustomed to reverence the teaching and study the writings of guides like Aristotle, whose dogma was that slavery was based on the very constitution of nature itself, which formed some men to rule and others to be slaves.
St. Paul does not finish with this. He has not yet exhausted all his message. He had now dealt with the intellectual errors and mistakes of his hearers. He had around him and above him, if he could but see the magnificent figure of Athene, the pride and glory of the Acropolis, with its surrounding temples, the most striking proofs how their intellectual mistakes had led the wise of this world into fatal and degrading practices. In the course of his argument, having shown the nearness of God to man, "In Him we live and move and have our being," and the Divine desire that man should seek after and know God, he quoted a passage common to several well-known poets, "For we are also His offspring." This was sufficient for St. Paul, who as we see, in all his Epistles, often flies off at a tangent when a word slips as it were by chance from his pen, leading him off to a new train of ideas. We are the offspring of God. How is it then that men can conceive the Godhead, that which is Divine, to be like unto those gold and silver, brass and marble statues, even though wrought with the greatest possible skill. The philosophers indeed pretended to distinguish between the Eternal Godhead and these divinities and images innumerable, which were but representations of his several characteristics and attributes. But even if they distinguished intellectually, they did not distinguish in practice, and the people from the highest to the lowest identified the idol with the deity itself, and rendered thereto the honour due to God.
St. Paul then proceeds to enunciate his own doctrines. He lightly touches upon, as he did previously at Lystra, {Act_14:16} a subject which neither the time at his disposal nor the position of his hearers would permit him to discuss. He glances at, but does not attempt to explain, why God had postponed to that late date this novel teaching: "The times of ignorance God overlooked; but now He commandeth men that they should all everywhere repent." This doctrine of repentance, involving a sense of sin and sorrow for it, must have sounded exceeding strange to those philosophic ears, as did the announcement with which the Apostle follows it up, the proclamation of a future judgment by a Man whom God had ordained for the purpose, and authenticated by raising Him from the dead. Here the crowd interrupted him. The Resurrection, or Anastasis, which Paul preached was not then a new deity, but an impossible process through which no man save in fable had ever passed. When the Apostle got thus far the assembly broke up. The idea of a resurrection of a dead man was too much for them. It was too ludicrous for belief. "Some mocked: but others said, We will hear thee again of this matter," and thus ended St. Pauls address, and thus ended too the Athenian opportunity, for St. Paul soon passed away from such a society of learned triflers and scoffers. They sat in the seat of the scorner, and the seat of the scorner is never a good one for a learner to occupy who wishes to profit. He felt that he had no great work to do in such a place. His opportunity lay where hearts were broken with sin and sorrow, where the burden of life weighed upon the soul, and men heavy laden and sore pressed were longing for a real deliverance and for a higher, nobler life than the world could offer. His work, however, was not all in vain, nor were his personal discussions and his public address devoid of results. The Church of Athens was one of those which could look back to St. Paul as its founder. "Not many wise after the flesh were called" in that city of wisdom and beauty, but some were called, among whom was one of those very judges who sat to investigate the Apostles teaching: "But certain clave unto him, and believed: among whom also was Dionysius the Areopagite, and a woman named Damaris, and others with them." And this Church thus founded became famous; Dionysius the Areopagite became afterwards a celebrated man, because his name was attached some five centuries later to a notorious forgery which has played no small part in later Christian history. Dionysius was the first bishop of the Athenian Church according to the testimony of another Dionysius, Bishop of Corinth, who lived in the middle of the second century, while persons were yet living who could remember the Areopagite. He was succeeded by Publius, who presided over the Church at an important period of its existence. The Emperor Hadrian came to Athens, and was charmed with it about the year 125 A.D. At that time the Athenian Church must have included among its members several learned men; for the two earliest "Apologies" in defence of Christianity were produced by it. The Athenian Church had just then been purified by the fiery trials of persecution.
Quadratus and Aristides stood forth to plead its cause before the Emperor. Of Quadratus and his work we know but little. Eusebius, the great Church historian, had, however, seen it, and gives us ("H.E.," 4:3) a brief abstract of it, appealing to the miracles of our Saviour, and stating that some of the dead whom Christ had raised had lived to his own time. While as for Aristides, the other apologist, his work, after lying hidden from the sight of Christendom, was printed and published last year, as we have told in the former volume of this commentary. That "Apology" of Aristides has much important teaching for us, as we have there tried to show. There is one point, however, to which we did not allude. The "Apology" of Aristides shows us that the Athenian Church accepted in the fullest degree and preserved the great Pauline doctrine of the freedom and catholic nature of Christianity. In the year 125 Judaism and Christianity were still struggling together within the Church in other places; but at Athens they had clean separated the one from the other. Till that year no one but a circumcised Jewish Christian had ever presided over the Mother Church of Jerusalem, which sixty years after the martyrdom of St. Peter and St. Paul preserved exactly the same attitude as in the days of James the Just. The Church of Athens, on the other hand, as a thoroughly Gentile Church, had from the first enjoyed the ministry of Dionysius the Areopagite, a Gentile of culture and education. He had been attracted by the broad liberal teaching of the Apostle in his address upon Mars Hill, enunciating a religion free from all narrow national limitations. He embraced this catholic teaching with his whole heart, and transmitted it to his successors, so that when some seventy years later a learned Athenian stood forth in the person of Aristides, to explain the doctrines of the Church, contrasting them with the errors and mistakes of all other nations, Aristides does not spare even the Jews. He praises them indeed when compared with the pagans, who had erred on the primary questions of morals; but he blames them because they had not reached the final and absolute position occupied by the Christians. Listen to the words of Aristides which proclaim the true Pauline doctrine taught in St. Pauls sermons, re-echoed by the Epistles, "Nevertheless the Jews too have gone astray from accurate knowledge, and they suppose in their minds that they are serving God, but in the methods of their service, their service is to angels and not to God, in that they observe Sabbaths and new moons, and the passover, and the great fast, and the fast and circumcision, and cleanness of meats," words which sound exactly the same note and embody the same conception as St. Paul in his indignant language to the Galatians: {Gal_4:9-11} "Now that ye have come to know God, or rather to be known of God, how turn ye back again to the weak and beggarly elements, whereunto ye desire to be in bondage over again? Ye observe days, and months, and seasons, and years. I am afraid of you, lest by any means I have bestowed labour upon you in vain."
St. Paul did not stay long at Athens. Five or six weeks perhaps, two months at most, was probably the length of his visit, time enough just for his Beroean guides to go back to their own city two hundred miles away, and forward their message to Thessalonica fifty miles distant, desiring Timothy and Silas to come to him. Timothy, doubtless, soon started upon his way, tarried with the Apostle for a little, and then returned to Thessalonica, as we learn from 1Th_3:1 : "When we could no longer forbear, we thought it good to be left at Athens alone, and sent Timothy to establish you and comfort you." And now he was again all alone in that scoffing city where neither the religious, moral, nor intellectual atmosphere could have been pleasing to a man like St. Paul. He quitted Athens therefore and came to Corinth. In that city he laboured for a period of a year and a half at least; and yet the record of his brief visit to Athens, unsuccessful as it was so far as immediate results are concerned, is much longer than the record of his prolonged work in Corinth.
Now if we were writing a life of St. Paul instead of a commentary on the history told us in the Acts, we should be able to supplement the brief narrative of the historical book with the ample details contained in the Epistles of St. Paul, especially the two Epistles written to Corinth itself, which illustrate the life of the Apostle, his work at Corinth, and the state of the Corinthians themselves prior and subsequent to their conversion. A consideration of these points would, however, lead me to intrude on the sphere of the commentator on the Corinthian Epistles, and demand an amount of space which we cannot afford. In addition, the three great biographies of St. Paul to which we have so often referred-Lewins, Farrars, and that of Conybeare and Howson-treat this subject at such great length and with such a profusion of archaeological learning as practically leave a fresh writer nothing new to say in this direction. Let us, however, look briefly at the record in the Acts of St. Pauls work in Corinth, viewing it from the expositors point of view. St. Paul went from Athens to Corinth discouraged, it may have been, by the results of his Athenian labours. Opposition never frightened St. Paul; but learned carelessness, haughty contemptuous indifference to his Divine message, the outcome of a spirit devoid of any true spiritual life, quenched his ardour, chilled his enthusiasm. He must indeed have been sorely repelled by Athens when he set out all alone for the great capital of Achaia, the wicked, immoral, debased city of Corinth. When He came thither he united himself with Aquila, a Jew of Pontus, and Priscilla, his wife, because they were members of the same craft. They had been lately expelled from Rome, and, like the Apostle, were tent-makers: for convenience sake therefore, and to save expense, they all lodged together. Here again St. Paul experienced the wisdom of his fathers training and of the Rabbinical law, which thus made him in Corinth, as before in Thessalonica, thoroughly independent of all external circumstances, and able with his own hands to minister to his bodys wants. And it was a fortunate thing too for the gospels sake: that he was able to do so. St. Paul never permits anyone to think for a moment that the claim of Christs ministry for a fitting support is a doubtful one. He expressly teaches again and again, as in 1 Cor. 9., that it is the Scriptural as well as rational duty of the people to contribute according to their means to the maintenance of Christs public ministry. But there were certain circumstances at Thessalonica, and above all at Corinth, which made St. Paul waive his just claim and even cramp, limit, and confine his exertions, by imposing on himself the work of earning his daily food. Thessalonica and Corinth had immense Jewish populations. The Jews were notorious in that age as furnishing the greatest number of impostors, quack magicians, and every other kind of agency which traded upon human credulity for the purpose of gain.
St. Paul was determined that neither Jew nor Gentile in either place should be able to hinder the work of the gospel by accusing him of self-seeking or covetous purposes. For this purpose he united with Aquila and Priscilla in working: at their common trade as tentmakers, employing the Sabbath days in debating after the usual fashion in the Jewish synagogues; and upon ordinary days improving the hours during which his hands laboured upon the coarse hair cloth of which tents were made, either in expounding: to his fellow-workmen the glorious news which he proclaimed or else in meditating upon the trials of his converts in Macedonia, or perhaps, most of all, in that perpetual communion with God, that never-ceasing intercession for which he ever found room and time in the secret chambers of the soul. St. Pauls intercessions, as we read of them in his Epistles, were immense. Intercessory prayers for his individual converts are frequently mentioned by him. It would have been impossible for a man so hard. pressed with labours of every kind, temporal and spiritual, to find place for them all in formal prayers if St. Paul did not cultivate the habit of ceaseless communion with his Father in heaven, perpetually bringing before God those cases and persons which lay dearest to his heart. This habit of secret prayer must be the explanation of St. Pauls widespread intercessions, and for this reason. He commends the same practice again and again to his converts. "Pray without ceasing" is his language to the Thessalonians. {1Th_5:17} Now this could not mean, prolong your private devotions to an inordinate length, because great numbers of his converts were slaves who were not masters of their time. But it does mean cultivate a perpetual sense of Gods presence and of your own communion with Him, which will turn life and its busiest work into a season of refreshing prayer and untiring intercession.
Meanwhile, according to Act_18:5, Silas and Timothy arrived from Macedonia, bringing contributions for the Apostles support, which enabled him to fling himself entirely into ministerial and evangelistic work. This renewed activity soon told. St. Paul had no longer to complain of contemptuous or listless conduct, as at Athens. He experienced at Jewish hands in Corinth exactly the same treatment as at Thessalonica and Beroea. Paul preached that Jesus was the Christ. The Jews blasphemed Him, and called Him accursed. Their attitude became so threatening that Paul was at length compelled to retire from the synagogue, and, separating his disciples, Jews and Gentiles alike, he withdrew to the house of one Justus, a man whose Latin name bespeaks his Western origin, who lived next door to the synagogue. Thenceforth he threw himself with all his energy into his work. God too directly encouraged him. The very proximity of the Christian Church to the Jewish Synagogue constituted a special danger to himself personally when he had to deal with fanatical Jews. A heavenly visitor appeared, therefore, to refresh the wearied saint. In his hour of danger and of weakness Gods strength and grace were perfected, and assurance was granted that the Lord had much people in the city of Corinth, and that no harm should happen to him while striving to seek out. and gather Gods sheep that were scattered abroad in the midst of the naughty world of Corinthian life. And the secret vision did not stand alone. External circumstances lent their assistance and support. Crispus, the chief ruler of the synagogue, and his family became converts, and were baptised. Gains and Stephanas were important converts gathered from amongst the Gentiles; so important indeed were these three individuals and their families that St. Paul, turned aside from his purely evangelistic and missionary labours and devoted himself to the pastoral work of preparing them for baptism, administering personally that holy sacrament, a duty which he usually left to his assistants, who were not so well qualified for the rough pioneer efforts of controversy, which he had marked out for himself. And so the work went on for a year and a half, till the Jews thought they saw their opportunity for crushing the audacious apostate who was thus making havoc even among the officials of their own organisation, inducing them to join his Nazarene synagogue. Achaia, of which Corinth was the capital, was a Roman province, embracing, broadly speaking, the territory comprised in the modern kingdom of Greece. Like a great many other provinces, and specially like Cyprus, to which we have already called attention, Achaia was at times an imperial, at times a senatorial province. Forty years earlier it was an imperial province. The Acts describes it as just then, that is, about A.D. 53, a senatorial or proconsular province; and Suetonius, an independent Roman historian, confirms this, telling us ("Claud.," 25) that the Emperor Claudius restored it to the senate.
Gallio, a brother of the celebrated philosophic writer Seneca, had been sent to it as proconsul, and the Jews thought they now saw their opportunity. Gallio, whose original and proper name was Annaeus Novatus, was a man distinguished by what in Rome was considered his sweet, gentle, and loving disposition. His reputation may have preceded him, and the Jews of Corinth may have thought that they would play upon his easy-going temper. The Jews, being a very numerous community at Corinth had it of course in their power to prove very unpleasant to any ruler, and specially to one of Gallios reputed temper. The Roman governors were invested with tremendous powers; they were absolute despots, in fact, for the time being, and yet they were often very anxious to gain popularity, especially with any troublesome body of their temporary subjects. The Roman proconsuls, in fact, adopted a principle we sometimes see still acted out in political life, as if it were the highest type of statesmanship. They were anxious to gain popularity by gratifying those who made themselves specially obnoxious and raised the loudest cries. They petted the naughty, and they neglected the good. So it was with Pontius Pilate, who perpetrated a judicial murder because it contented the multitude; so it was with Festus, who left an innocent mart in bonds at Caesarea because he desired to gain favour with the Jews; and so too, thought the Jews of Corinth, it would be with Gallio, They arrested the Apostle, therefore, using the messengers of the synagogue for the purpose, and brought him to the proconsular court, where they set him before the bema, or elevated platform, whence the Roman magistrates dispensed justice. Then they laid their formal accusation against him: "This man persuadeth men to worship God contrary to the law"; expecting perhaps that he would be remitted by the proconsul to the judgment and discipline of their own domestic tribunal, even as Pilate said to the Jews about our Lord and their accusation against Him: "Take ye Him, and judge Him according to your law." But the philosophic brother of the Stoic Seneca had a profound contempt for these agitating Jews. His Stoic education too had trained him to allow external things as little influence upon the mind as possible. The philosophic apathy which the Stoics cultivated must have more or less affected his whole nature, as he soon showed the Jews; for before the Apostle had time to reply to the charge Gallio burst in contemptuously. If it were a matter of law and order, he declares, it would be right to attend to it; but if your complaint is touching your own national law and customs I will have nothing to say to it. And then he commanded his lictors to clear the court. Thus ended the attempt on St. Pauls freedom or life, an attempt which was indeed more disastrous to the Jews themselves than to anyone else; for the Gentile mob of Corinth, hating the Jews, and glad to see them balked of their expected prey, seized the chief accuser Sosthenes, the ruler of the synagogue, and beat him before the judgment-seat; while Gallio all the while cared for none of these things, despising the mob, Jew and Gentile alike, and contemptuously pitying them from the height of his philosophic self-contentment. Gallio has been at all times regarded as the type of the mere worldling, who, wrapped in material interests, cares for nothing higher or nobler. But this is scarcely fair to Gallio. The Stoic philosopher was not dead to better things. But he is the type rather of men who, blinded by lower truths and mere intellectual wisdom, are thereby rendered careless of those spiritual matters in which the souls true life alone consists. He had so thoroughly cultivated a philosophic contempt for the outside world and its business, the sayings and doings, the joys and the sorrows of the puny mortals who fume and strut and fret their lives away upon this earthly stage, that he lost the opportunity of hearing from the Apostles tips of a grander philosophy, a deeper contentment, of a truer, more satisfying peace than was ever dreamt of in stoical speculation. And this type of man is not extinct. Philosophy, science, art, literature, politics, they are all great facts, all offer vast fields for human activity, and all may serve for a time so thoroughly to content and satisfy mans inner being as to render him careless of that life in Christ which alone abideth for evermore.
The attempt of the Jews marked the termination of St. Pauls work in Corinth. It was at least the beginning of the end. He had now laboured longer in Corinth than anywhere else since he started out from Antioch. He had organised and consolidated the Church, as we can see from his Corinthian Epistles, and now he longed once more to visit his old friends, and report what God had wrought by his means during his long absence. He tarried, therefore, yet a while, visiting doubtless, the various Churches which he had established throughout all the province of Achaia, and then, accompanied by a few companions, set sail for Syria, to declare the results of his eventful mission, taking Ephesus on his way. This was his first visit to that great city, and he was probably led to pay it owing to the commercial necessities of Aquila. Lifes actions and deeds, even in the case of an apostle, are moulded by very little things. A glance, a chance word, a passing courtesy, forgotten as soon as done, and life is very different from what it otherwise would have been. And so, too, the tent-making and tent-selling of Aquila brought Paul to Ephesus, shaped the remainder of his career, and endowed the Church with the rich spiritual heritage of the teaching imparted to the Ephesian disciples by word and epistle.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
B. W. Johnson 1891 · Public Domain On vv16, 19, 22, 32 16–18. While Paul waited. At first he seems to…
16–18. While Paul waited. At first he seems to have intended to await the arrival of Timothy and Silas before he opened his work, but his spirit was too much stirred. Wholly given to idolatry. “Full of idols” in the Revision. This is confirmed by the Greek writers. The Greek historian Pausanias says that there were more idols in Athens than in all the rest of Greece combined. Many other writers bear the same testimony. Paul would see them wherever he turned his eyes.
Disputed … in the market. There was in Athens one great “market place,” or public square. The porches around it were favorite places for discussion.
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Epicureans and Stoics. Two of the philosophical schools then prevalent in Athens. The first held that the gods were careless about human affairs, and that a man's best course was to get as much pleasure out of life as possible. With them pleasure was the chief good. The Stoics were fatalists, believers in a sort of pantheism, and insisted on self-righteousness. Epicurus was the founder of the first sect; Zeno, of the second. What will this babbler say? A contemptuous expression. A setter forth of strange gods. He spoke of God and the risen Jesus. Some have thought that they mistook Anastasis, the Greek for resurrection, for the name of a goddess.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv16, 22 Act_17:16. Athens.—Described by Milton (Paradise Regained, Act_4:20) as “the…
CRITICAL REMARKS
Act_17:16. Athens.—Described by Milton (Paradise Regained, Act_4:20) as “the eye of Greece,” and “the mother of arts and eloquence.” The capital of Attica was situated about five miles from the harbour of Piræus, partly on a group of rocky hills, and partly upon the low land surrounding these, and separating them one from the other. Of these rocky eminences the loftiest was the Acropolis, which stood almost in the middle of the town, and to which a magnificent marble staircase led up through the Propylæum, built by Pericles. Here were, besides other works of art, the colossal statue of Athene Promachus, the glorious Parthenon, or Virgins’ house, replete with the masterpieces of Phidias, and “the colossal statue (of Athens) of ivory and gold, the work of Phidias, unrivalled in the world, save only by the Jupiter Olympius of the same artist” (Conybeare and Howson, 1:330).
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Act_17:17. In the market.—The Agora, richly decorated with statues, lying between the two hills, Pnyx on the west and Museum on the south-west of the Acropolis, was “the centre of a glorious public life, when the orators and statesmen, the poets and artists, of Greece found there all the incentives of their noblest enthusiasm” (Ibid., i. 326).
Act_17:18. This babbler.—ὁ σπερμολδγος. Lit., sted-picker, properly a bird, in which sense it is used by Aristophanes (Birds, 232); hence one who prowls about the market-place picking up and retailing gossip, or one who lives by his wits; hence, again, “a contemptible and worthless person.” Or the allusion may be to the chattering of such birds, whence the word may denote “a babbler.” Zeno called by this name one of his disciples, who had more words than wisdom (Diog. Laert., Zeno, c. 19); and Demosthenes used this expression of ready-tongued opponents. “Many an Athenian is likely to have babbled all the week through about this babbler at the Areopagus” (Stier). “Probably the nearest and most instructive parallel in modern English life to Spermologos is ‘Bounder’ allowing for the difference between England and Athens. In both there lies the idea of one who is ‘out of the swim,’ out of the inner circle, one who lacks that thorough knowledge and practice in the rules of the game, that mould the whole character and make it one’s nature to act in the proper way and play the game fair” (Ramsay, St. Paul, p. 243).
Act_17:19. Areopagus.—This ancient college of justice in Athens, whose province it was to pronounce judgment on the worst criminal cases, had its name from the elevation, Mars’ Hill (Act_17:22), upon the east end of which it had its sittings. It was approached from the market-place by a flight of steps cut in the rock, and on its summit had, also cut in the rock, a row of seats, in which the judges sat, and room for a considerable number of spectators and listeners. Ramsay (St. Paul, etc., pp. 241 ff.), thinks Paul was brought before the Council of Areopagus, neither to be tried by the city judges, nor to address the Athenian people, nor to discuss with the philosophers, but to explain to the university court the nature of his doctrines. (See Hints on Act_17:19.)
Act_17:21. Either to tell or to hear some new thing.—Compare Demosthenes: “Is it your sole ambition to wander through the public places, each inquiring of the other, what new advices?” (Philippic, Act_1:11); and Thucydides (3:38): “And so you are the best men to be imposed upon with novelty of argument,” etc. “It is just the same to-day with the upper and lower classes in our great cities. It is ever καινὁτερόν τι; or, as they are wont to say, One new thing supplants another” (Stier).
HOMILETICAL ANALYSIS.—Act_17:16-21
Paul at Athens; or, Alone in a Heathen City
I. Waiting for Silas and Timothy.—
1. Alone. These two friends having been left behind in Macedonia, Silas in Berœa, and perhaps Timothy in Thessalonica, to carry forward the spiritual movement which had there been initiated when those who had brought the apostle as far as to Athens had departed, he naturally began to realise the isolation of his position as a stranger in a large heathen city. Nor is it likely that the brilliant scenes on which he gazed in that fair metropolis of the ancient world did much to relieve his depression. Besides, largely on account of bodily weakness, the apostle may have felt himself in need of friendly sympathy and assistance in order to effective working in Athens. Hence, on sending back his conductors to Barœa, he deemed it prudent to entrust them with instructions for both Silas and Timothy to rejoin him with all speed. Doubtless he expected to await their arrival at Athens; but as the turn of events once more constrained him to leave the Achaian capital sooner than he had anticipated, it was not till he had reached Corinth that his esteemed colleagues overtook him (Act_18:5).—Silas coming from Berœa, and Timothy from Thessalonica, to which city (as above conjectured, though see “Critical Remarks,” and “Hints” on Act_17:14) he had been despatched from Berœa, instead of Paul (1Th_2:18). Meanwhile the apostle found himself in Athens alone (1Th_3:1). Yet,
2. Not alone. Like his glorified Master, who, in the days of His flesh, when forsaken by His disciples, affirmed that though alone He was yet not alone, because the Father was with Him (Joh_16:32), the apostle in his solitude enjoyed first the companionship of that gracious Lord on whose business he had come to Athens, who had said, “Lo! I am with you always, even unto the end of the world” (Mat_28:20), and whose “comforts,” it need not be doubted, in that season of “thoughtfulness” delighted his soul (Psa_94:19). Then, like him who said he was “never less alone than when alone,” the apostle had the fellowship of his own thoughts, which, if they had much to depress, were fitted also in no small measure to cheer. The recollection of the toils and sufferings he had passed through since entering on his lifework of preaching the gospel to the heathen could hardly fail at times to cast “the pale hue of sickly thought” upon his spirit, though even that could not daunt his heroic soul. But, on the other hand, the remembrance of how he had been sustained throughout his arduous warfare, and of how astonishingly the work of the Lord had prospered in his hand, would more than counterbalance his depressing reminiscences. Lastly, he might have found, though it is doubtful if he did, in the fresh scenes upon which he gazed in that brilliant capital, the means of relieving the tedium of his lonely hours. “It was at Athens,” writes Farrar, “that the human form, sedulously trained, attained its most exquisite and winning beauty; there that human freedom put forth its most splendid power; there that human eloquence displayed its utmost subtlety and grace; there that art reached to its most consummate perfection; there that poetry uttered alike its sweetest and its sublimest strains; there that philosophy attained to the most perfect music of human expression, its loftiest and deepest thoughts”; but it may be questioned if these considerations affected Paul with the like enthusiasm they inspire in the breast of modern travellers.
II. Surveying the Athenian city.—
1. The spectacle he beheld. That which arrested Paul’s attention, presumably from the moment of his landing at the harbour of Piræus, as he walked up slowly between the ruins of the Long Walls towards the shining city, and while he, later on, sauntered through its streets and lingered in its market-place, was not its geographical situation, or its architectural beauty, or its air of culture and refinement, but its religious condition. Like Babylon of old, which was “a land of graven images,” and whose people were “mad upon idols” (Jer_50:38), the Athens of Paul’s day was “wholly given over to idolatry,” literally stuffed full of idols. “A person could hardly take his position at any point in ancient Athens where the eye did not range over temples and statues of the gods almost without number” (Hackett). Petronius (Satires, 17) was wont to say that it was easier to find a god at Athens than a man; while, according to Pausanias, Athens had more images than all the rest of Greece put together. Some of the streets were so crowded with those who sold idols that it was almost impossible to make one’s way through them. “Every god in Olympus found a place in the Agora; and as if the imagination of the Attic mind knew no bounds in this direction, abstractions were deified and publicly honoured. Altars were erected to fame, to modesty, to energy, to persuasion, to pity” (Conybeare and Howson, i. 328, 329). Finally, lest any divinity should be overlooked, the inhabitants had erected an altar with this inscription, “To the unknown God.” It is of course objected that ancient writers, such as Pausanias and Philostratus, only knew of altars “to unknown gods” not “to an, or the, unknown god”; but neither can their ignorance be allowed to invalidate the testimony of Paul, nor can it be incontrovertibly demonstrated that the “altars of unknown gods mentioned by the above writers referred to a plurality of deities, and not to a plurality of altars; while, even if the former supposition be accepted as correct, it does not follow that Paul may not have observed one inscribed as Luke reports. There is even a “great probability that by ‘the unknown God’ was actually meant Jehovah” (Lewin).
2. The feeling it aroused. “His spirit was stirred within him,” provoked or filled with indignation;
(1) at the profanation of the holy name of God implied, in the very existence of an idol;
(2) at the prostitution of manhood exhibited in the worship of a graven image;
(3) at the unspeakable source of moral corruption opened in the degrading rites by which such divinities were honoured; and
(4) at the terrible display of Satanic power given in the subjection of a whole city to such a caricature of religion as idolatry really was. Nor would the apostle’s indignation be lessened, but immensely heightened, by the fact that in Jerusalem he had never witnessed an idol.
III. Disputing with its inhabitants.—
1. Where, and when?
(1) In the synagogue on the Sabbath. Although “no trace of any building which could have been a synagogue has been found at Athens” (Farrar), there is no ground for calling in question the accuracy of Luke’s statement that one existed there in Paul’s day, and that Paul, according to his wont (Act_17:2), entered it on the Sabbath.
(2) In the market-place on the other days of the week. Located at the foot of the Acropolis and the Areopagus, the market-place of Athens was a busy scene. “Around were porticoes fitted up as bazaars for the sale of a thousand articles of commerce; here and there were circular sheds, one for the sale of slaves, another of provisions. In one place was the flesh market, in another the horse market; here the mart of books, there the stalls of fruit and flowers” (Lewin).
2. With whom, and about what?
(1) On the Sabbath day or days in the synagogue with the Jews and devout persons or proselytes there assembled; and the fact that there were Jews and proselytes in the Greek capital shows that even in that idolatrous city the name of Jehovah could not have been utterly unknown. On the week days in the market-place with those encountered there, amongst whom mingled representatives of the various schools of philosophy for which Athens was celebrated (see below).
(2) With the former his theme of disputation would be the Messiahship of Jesus, which, as on other occasions, he would endeavour to establish from the Scriptures (Act_17:2-3); with the latter he would reason not about philosophy or science, politics or trade, but about religion and theology, and, in particular, about the true knowledge of God and about the folly of idol worship, about the true wisdom which descended from heaven, and about the resurrection and eternal life.
IV. Confronting the philosophers.—
1. Their designations.
(1) Epicureans. The founder of this sect, Epicurus, born 342 B.C.—i.e., six years after the death of Plato, in his thirty-sixth year—opened at Athens a philosophical school, over which he presided till his death in B.C. 270. The principal tenets of his philosophy were, that the summum bonum of human life consisted in happiness or pleasure; that this happiness was to be found in sobriety and temperance, contentment with little and a life generally in accord with nature; that death was not an evil to be feared; that man has no moral destiny; and that the gods which in his system were more phantoms than gods, took no manner of interest in mundane affairs (Schwegler’s History of Philosophy, pp. 131–134). With his followers happiness became convertible with sensual pleasures (1Co_15:32), belief in inert and shadowy divinities degenerated into practical atheism, and man’s soul, if he had one, was nothing but a body composed of finer atoms than the fleshly tabernacle in which it was enshrined. They were thus the Greek Sadducees of their day.
(2) The Stoics. Followers of Zeno, who was born in Citium, a town of Cyprus about 340 B.C., and opened a school in an Athenian arcade (Stoa, whence the name Stoic), these were virtually pantheists, who believed that the world was God’s body, and God the world’s soul, that the highest law of human action was to live in accordance with nature, and that virtue, apart from all personal ends, was man’s sole good; but in point of fact they were commonly nothing better than fatalists, who boasted of their indifference to the world, and affected an ideal of morals which in practice became unreal (Schwegler, pp. 123–131).
2. Their exclamations.
(1) What will this babbler say? Better, what might this seed picker, this idle prater mean? I.e., if he has any meaning. These depositaries of the world’s wisdom looked upon the apostle as only another specimen of those market-place loungers and gossips who picked up scraps of information and retailed them to others, and whom the quick-witted humorists of the day likened to a sparrow, rook, or other bird which hopped about the streets and squares of the city picking up crumbs (see “Critical Remarks” on Act_17:18).
(2) He seemeth to be a setter forth of strange gods (or daemons)—the very charge preferred against Socrates (Xen., Mem., i. 1, § 1)—“because,” Luke explains, “he preached unto them Jesus and the resurrection.” This, the reason advanced by the philosophers for their exclamation, Luke must have learnt from Paul himself. The philosophers, it has been thought, mistook Anastasis for the name of a second divinity in addition to Jesus (Chrysostom, Theophylact, Spence, Plumptre, Holtzmann); but it is more likely that the gods referred to were the God of the Hebrews, the true God and His Son Jesus Christ (Alford, Hackett, De Wette).
3. Their interrogations.
(1) Where these were put. At the Areopagus or Mars’ Hill, “where the most awful court of judicature had sat from time immemorial, to pass sentence on the greatest criminals, and to decide the most solemn questions connected with religion. The judges sat in the open air upon seats hewn out in the rock, on a platform ascended by a flight of stones immediately from the ‘Agora’ ” (Conybeare and Howson, i. 346).
(2) How these were put! “May we know what this new doctrine or teaching is that is spoken by thee?” “We would know what these things mean.” The questions do not indicate that Paul was formally arraigned, but merely that he was called upon to furnish an explanation of the theological novelties to which they had listened—which, all things considered, was a fair enough demand. The words in which their demand was couched do not resemble those in which a prisoner at the bar is addressed by a judge; nor does the speech, made by Paul in reply, in the least degree resemble a defence.
(3) Why these were put. Partly out of a desire for information—the teaching sounded strange to their ears—but chiefly out of idle curiosity, which was a notorious characteristic of the Athenians (see, however, “Critical Remarks” and “Hints” on Act_17:19).
Learn.—
1. The essential loneliness of God’s people in a sinful world.
2. The earnest activity which Christ’s servants should everywhere exhibit.
3. The natural incapacity of the human heart to comprehend the gospel.
4. The two principal obstacles to the reception of the truth, pleasure and pride.
5. The comparative frivolity of all earthly engagements in comparison with the business of salvation.
HINTS AND SUGGESTIONS
Act_17:16. Athens: A Microcosmus.—A city—
I. Of degraded idolaters, who worshipped the creature more than the Creator.
II. Of ignorant philosophers, who professed themselves to be wise, but were all the while fools.
III. Of arrant triflers, who had no just conception of the seriousness of life.
Act_17:18. Strange Gods.
I. Senseless images.—Dumb idols such as were and are worshipped by the heathen.
II. Local divinities.—Such deities as were supposed to be restricted to particular lands and peoples—e.g., the gods of the Egyptians, Babylonians, Phœnicians, etc.
III. Impersonal abstractions.—Such as are worshipped by philosophers and others, both ancient and modern; as e.g., the All, the Great Unknown, the Power behind the Visible, etc.
IV. Material possessions.—Such as are worshipped under the names of Mammon, Wealth, Riches, by all classes of society.
Jesus and the Resurrection. Jesus—
I. The efficient cause (Joh_5:25).
II. The personal principle (Joh_11:25).
III. The archetypal pattern (Php_3:21).
IV. The first fruits of the Resurrection (1Co_15:23).
The Athenian Philosophers and their Relation to Christianity.
I. The Epicureans.—“The Epicurean system was essentially materialistic. The senses formed the only source of knowledge. The world was traced back to atoms, out of whose accidental concurrence all things were formed. Even the soul was said to be only a body of ethereal and fiery substance fashioned out of fine atoms. Hence the immortality of the soul was a delusion, the freedom of the will a deception, and the gods superfluous; only quite illogically Epicurus allowed them to exist, but denied them all world-government and participation in the fortunes of men. The highest good of man, placed as he is in this senseless and heartless existence, is pleasure; wisdom to attain to the highest measure of this in life; and virtue, the conduct leading to this aim.”
II. The Stoics.—“The Stoical system, on the other hand, was essentially pantheistic. It distinguished in the world—all, matter and force. It named the latter in relation to the whole, it is true, Reason, Providence, Godhead, but thought of it only as not self-existent, in personal, and therefore also not truly spiritual essence, as an all-forming and all-animating fire which brings forth the creatures and the worlds and again destroys them. The human soul, a spark of this impersonal godhead, and consequently without immortality, has, according to the Stoics, its highest good in virtue; but virtue is a life in accordance with nature, the agreement of the human will with the law of the world, consequently above all resignation in presence of world-governing fate.”
III. Their relation to Christianity.—“According to these doctrines of the Epicureans and Stoics, which present numerous resemblances to modern un-Christian modes of thinking, it is conceivable that both, notwithstanding their different views of the world and of morals, should have agreed, with reference to the gospel of the apostle, to see in it a new Oriental enthusiasm desirous of being admitted to Greek philosophical rank and especially in the resurrection message, a fable to be laughed at.”—Beyschlag.
Act_17:19. The Teaching of Christianity at Once, Old and New.
I. Old, as the fall of man, being contained in the first promise; New, as the latest need of man, being able to adapt itself to the ever-varying phases of human civilisation.
II. Old, as the outgrowth of the Hebrew dispensation; New, as the substance of a fresh revelation.
III. Old, as being the subject of prophetic anticipation; New, as being the burden of a specially sent teacher, Christ.
IV. Old, as gathering up and crowning all God’s utterances in the past; New, as exhibiting all that is required to meet the exigencies of the future.
The New Doctrines of Christianity.
I. The unity of God.—Though not new to the Jews it was new to the Athenians.
II. The brotherhood of man.—Even to the Jews as well as Greeks this was an unheard-of idea.
III. The resurrection of Christ.—To both Jew and Greek this was a stumbling block and a strange thing.
IV. The reality of a judgment day.—The conception of such a general assize had never before entered into the world’s mind.
V. The duty of repentance.—Men may previously have admitted the necessity in certain cases of reformation. Repentance in the sense of godly sorrow for sin against God was a novelty.
Unto the Areopagus; or, In the University at Athens.—“Two questions have to be answered in regard to the scene that follows: Why was Paul taken before the council? and what were the intentions of the philosophers in taking him there?
1. It is clear that Paul appeared to the philosophers as one of the many ambitious teachers who came to Athens hoping to find fame and fortune at the great centre of education. Now, certain powers were vested in the council of Areopagus to appoint or invite lecturers at Athens, and to exercise some control over the lecturers in the interests of public order and morality. There is an almost complete lack of evidence what were the advantages and the legal rights of a lecturer thus appointed, and to what extent or in what way a strange teacher could find freedom to lecture in Athens. There existed something in the way of privileges vested in the recognised lecturers; for the fact that Cicero induced the Areopagus to pass a decree inviting Cratippus, the peripatetic philosopher, to become a lecturer in Athens, implies that some advantage was thereby secured to him. There certainly also existed much freedom for foreigners to become lecturers in Athens, for the great majority of the Athenian professors and lecturers were foreign. The scene described in Act_17:18-34 seems to prove that the recognised lecturers could take a strange lecturer before the Areopagus, and require him to give an account of his teaching, and pass a test as to its character.
2. When they (the philosophers) took him to the court to satisfy the supreme university tribunal of his qualifications, they probably entertained some hope that he would be overawed before that august body, or that his teaching might not pass muster, as being of an unsettling tendency (for no body is so conservative as a university court).”—Ramsay, St. Paul, the Traveller and the Roman Citizen, pp. 246, 247.
Act_17:21, with Rev_21:5. The Idolatry of Novelty.—It cannot be denied that there is in all lives—probably not least in the busiest and the loftiest—an element of dulness. This is only to say that there must be routine in every life which is either active or useful. The Athenians of the first text were not mere gossips or newsmongers. The first sound of the words does them some injustice. Their idolatry of novelty by no means exhausted itself in inventing or embellishing or retailing scandalous or mischievous stories against the great men of their city, or against humbler neighbours “dwelling securely by them.” Their treatment of St. Paul shows this. He was not a man of sufficient notoriety or sufficient importance to attract the attention of the mere tattler or scandalmonger. It was because he raised grave questions, going to the very root of the national and individual life—questions of “Jesus” and of “resurrection”—that these idolaters of novelty were attracted. The idolatry of novelty has a wide range. There are those amongst us whose idolatry of novelty never rises to the level of the Athenian. In vain for them the preaching in ten thousand churches of Jesus and the resurrection, even could that doctrine be for once new. Enough for them the last new fashion in dress, the last new horror in the police-courts, the last new tragedy or comedy in the newspapers, the last new mystery or the last new misadventure in society. This sort of idolatry of novelty, this base, vulgar, grovelling curiosity, is of no value whatever beyond the evidence which it affords, more than half by negatives, to the instinct which is in all of us that this is not our rest. It may be enough to say of this worship of novelty, that, as often as not, perhaps (if we knew all) in nine cases out of ten, it is but another name for the worship of falsehood. No trouble whatever is taken by the caterers for this table to make sure whether its supply has anything more in it than a germ, if even a germ, of fact however worthless. But in itself, even where “news” and “lies” are not synonyms, how paltry, how unworthy of an immortal being is this form of the idolatry of novelty! Let us try it in another and higher region—the region of art and literature. There the idolatry of novelty becomes the worship of originality. And need I say what the effort to be original becomes in the hands of the commonplace? Need I speak of the exaggerations, the contortions, the burlesques of the would-be originalities of landscape and portrait-painting? Alas! the rage for novelty does not exhaust itself in the province of art. It is the condition of success in the historian, to invert received opinions of character, and to rewrite history itself into contraries. But the mischief stops not even here. The preacher himself is tried by his originality. A cruel trial this for the weak, vain man, who is miserable without an audience, and must purchase it at any cost. Yet how preferable any dulness to this sort of brilliancy! The subject widens before us, and we must lose no more time in bringing it to its practical application in the one higher province still. The Athenian development of the worship of novelty will be our guide here. We can scarcely wonder that the fanciful mythology of the earlier days of that wonderful people should have sunk, before the Christian era, from a beautiful though insubstantial faith into a cold and half-conscious hypocrisy—a miserable form for the many, a political expedient for the few. Philosophers and statesmen had long ceased to worship. But the former dreamed and the latter acted in agreement thus far—that a thorough iconoclasm would be dangerous, if not to the welfare of the people, at least to the tranquillity of the State. That altar of which St. Paul availed himself with such skill in his address on Mars’ Hill, “To the Unknown God,” was probably the only one which had any honest votary in the then population of Athens. Those Athenians might well have an open ear for the preacher of a new divinity. This was but to confess, what was no secret by this time, that their anonymous altar was still standing, and that they waited to worship till it had a name. For them the idolatry of novelty was their hope and their religion. Alas, brethren, that we should have come round again to those days! After all these centuries we too are left with an anonymous altar, and the worship of English hearts is offered once again at the shrine of an unknown, an avowedly unknowable, God. There is not an arrival of a so-called new apostle, there is not an importation of a so-called new divinity, for which this modern Athens has not at least one of its ears open. There is no pretence and no burlesque of a new commerce with the invisible, which cannot hold its séances in darkened chambers with a certainty of a sufficient gathering and a great probability of a crowd of awe-struck questioners outside. We are told that some one has dared to say, within the Christian Church of London, that Buddha himself is second only (if second) to Jesus Christ in morals, and superior to Christ Himself in this, that he never claimed for himself divinity. The idolatry of novelty can no further go—at least not while “he who now letteth will let”—but soon he shall be taken out of the way, and then shall “the lawless one” be revealed—to be unmasked and consumed in his season by the One mightier. We will turn now to the other and better half of the subject, and try to show, in a few concluding sentences, how considerately, how mercifully, our Lord Jesus Christ, and His Heavenly Father our Lord God, enters into that natural want of something new, which lies at the root of the worship of the ugly idol which we have sought to characterise in this sermon. Do you suppose that Jesus Christ, God in Christ, is unaware, as of the many woes and crimes of earth, so of this particular feature of it, and specially of this earth of England and London—its flatness, its staleness, its dulness, its monotony, as it is felt certainly in all but its ten thousand upper lives—and what are they among the teeming multitudes which make up the population of either? What is the second text of this morning? “He that sitteth upon the throne saith, Behold, I make all things new.” The very feeling, the very sense of monotony which has made impatient man set up this paltry idol of novelty—is here provided for by God Himself saying, “Behold I make (not a few things, but) all things new.” Yes, you will say—somewhere and some day, in that visionary region, in that far-off unrealisable world, of which St. John’s Apocalypse tells. Well—despise not the world to come. Think not scorn of that pleasant land. But let me tell you of a nearer “making all things new.” Let me tell you of it first in a word of St. John, and then finally in a word of St. Paul. There are two ways of fulfilling the promise of renovation. One is by the renewal of the thing itself—the other is by the renewal of the eye that views it. If the one is the promise of the text, the other is the promise elsewhere alike of St. John and St. Paul.—Dean Vaughan.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
William B. Godbey 1900 · Public Domain On vv15, 16, 19, 22, 23, 26 15. Now the brethren escort Paul in his journey…
15. Now the brethren escort Paul in his journey southward all the way to Athens, the great metropolis of Greece, enjoying Roman freedom and the brightest light of civilization and education, poetry, oratory, philosophy and the fine arts beneath the skies. How significant that when Paul had to run for his life, the brethren sedulously hiding and escorting him away to save his head from the persecutor’s ax, he could leave Timothy and Silas to finish up the work he had begun, though they preached precisely what he did. This was simply because, while those young preachers testified and preached the very same doctrines and experience of Paul, they were incompetent to hit hard licks and stir the devil like Paul. Hence they would run him off and let them stay. I used to carry with me two or three boy preachers, helpers in the evangelistic work. When the mobs got after me, they never bothered them.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On vv22, 31, 32 Act 17:22 - Act 17:34.
Acts
PAUL AT ATHENS
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Act 17:22 - Act 17:34.
‘I am become all things to all men,’ said Paul, and his address at Athens strikingly exemplifies that principle of his action. Contrast it with his speech in the synagogue of Pisidian Antioch, which appeals entirely to the Old Testament, and is saturated with Jewish ideas, or with the remonstrance to the rude Lycaonian peasants {Act 14:15, etc.}, which, while handling some of the same thoughts as at Athens, does so in a remarkably different manner. There he appealed to God’s gifts of ‘rain from heaven, and fruitful seasons,’ the things most close to his hearers’ experience; here, speaking to educated ‘philosophers,’ he quotes Greek poetry, and sets forth a reasoned declaration of the nature of the Godhead and the relations of a philosophy of history and an argument against idolatry. The glories of Greek art were around him; the statues of Pallas Athene and many more fair creations looked down on the little Jew who dared to proclaim their nullity as representations of the Godhead.
Paul’s flexibility of mind and power of adapting himself to every circumstance were never more strikingly shown than in that great address to the quick-witted Athenians. It falls into three parts: the conciliatory prelude {Act 17:22 - Act 17:23}; the declaration of the Unknown God {Act 17:24 - Act 17:29}; and the proclamation of the God-ordained Man {Act 17:30 - Act 17:31}.
I. We have, first, the conciliatory prelude.
It is always a mistake for the apostle of a new truth to begin by running a tilt at old errors. It is common sense to seek to find some point in the present beliefs of his hearers to which his message may attach itself. An orator who flatters for the sake of securing favour for himself is despicable; a missionary who recognises the truth which lies under the system which he seeks to overthrow, is wise.
It is incredible that Paul should have begun his speech to so critical an audience by charging them with excessive superstition, as the Authorised Version makes him do. Nor does the modified translation of the Revised Version seem to be precisely what is meant. Paul is not blaming the Athenians, but recording a fact which he had noticed, and from which he desired to start. Ramsay’s translation gives the truer notion of his meaning-’more than others respectful of what is divine.’ ‘Superstition’ necessarily conveys a sense of blame, but the word in the original does not.
We can see Paul as a stranger wandering through the city, and noting with keen eyes every token of the all-pervading idolatry. He does not tell his hearers that his spirit burned within him when he saw the city full of idols; but he smothers all that, and speaks only of the inscription which he had noticed on one, probably obscure and forgotten, altar: ‘To the Unknown God.’ Scholars have given themselves a great deal of trouble to show from other authors that there were such altars. But Paul is as good an ‘authority’ as these, and we may take his word that he did see such an inscription. Whether it had the full significance which he reads into it or not, it crystallised in an express avowal that sense of Something behind and above the ‘gods many’ of Greek religion, which found expression in the words of their noblest thinkers and poets, and lay like a nightmare on them.
To charge an Athenian audience, proud of their knowledge, with ignorance, was a hazardous and audacious undertaking; to make them charge themselves was more than an oratorical device. It appealed to the deepest consciousness even of the popular mind. Even with this prelude, the claims of this wandering Jew to pose as the instructor of Epicureans and Stoics, and to possess a knowledge of the Divine which they lacked, were daring. But how calmly and confidently Paul makes them, and with what easy and conciliatory adoption of their own terminology, if we adopt the reading of Act 17:23 in Revised Version {‘What ye worship . . . this,’ etc.}, which puts forward the abstract conception of divinity rather than the personal God.
The spirit in which Paul approached his difficult audience teaches all Christian missionaries and controversialists a needed and neglected lesson. We should accentuate points of resemblance rather than of difference, to begin with. We should not run a tilt against even errors, and so provoke to their defence, but rather find in creeds and practices an ignorant groping after, and so a door of entrance for, the truth which we seek to recommend.
II. The declaration of the Unknown God has been prepared for, and now follows, and with it is bound up a polemic against idolatry.
Conciliation is not to be carried so far as to hide the antagonism between the truth and error. We may give non-Christian systems of religion credit for all the good in them, but we are not to blink their contrariety to the true religion. Conciliation and controversy are both needful; and he is the best Christian teacher who has mastered the secret of the due proportion between them.
Every word of Paul’s proclamation strikes full and square at some counter belief of his hearers. He begins with creation, which he declares to have been the act of one personal God, and neither of a multitude of deities, as some of his hearers held, nor of an impersonal blind power, as others believed, nor the result of chance, nor eternal, as others maintained. He boldly proclaims there, below the shadow of the Parthenon, that there is but one God,-the universal Lord, because the universal Creator. Many consequences from that fact, no doubt, crowded into Paul’s mind; but he swiftly turns to its bearing on the pomp of temples which were the glory of Athens, and the multitude of sacrifices which he had beheld on their altars. The true conception of God as the Creator and Lord of all things cuts up by the roots the pagan notions of temples as dwelling-places of a god and of sacrifices as ministering to his needs. With one crushing blow Paul pulverises the fair fanes around him, and declares that sacrifice, as practised there, contradicted the plain truth as to God’s nature. To suppose that man can give anything to Him, or that He needs anything, is absurd. All heathen worship reverses the parts of God and man, and loses sight of the fact that He is the giver continually and of everything. Life in its origination, the continuance thereof {breath}, and all which enriches it, are from Him. Then true worship will not be giving to, but thankfully accepting from and using for, Him, His manifold gifts.
So Paul declares the one God as Creator and Sustainer of all. He goes on to sketch in broad outline what we may call a philosophy of history. The declaration of the unity of mankind was a wholly strange message to proud Athenians, who believed themselves to be a race apart, not only from the ‘barbarians,’ whom all Greeks regarded as made of other clay than they, but from the rest of the Greek world. It flatly contradicted one of their most cherished prerogatives. Not only does Paul claim one origin for all men, but he regards all nations as equally cared for by the one God. His hearers believed that each people had its own patron deities, and that the wars of nations were the wars of their gods, who won for them territory, and presided over their national fortunes. To all that way of thinking the Apostle opposes the conception, which naturally follows from his fundamental declaration of the one Creator, of His providential guidance of all nations in regard to their place in the world and the epochs of their history.
But he rises still higher when he declares the divine purpose in all the tangled web of history-the variety of conditions of nations, their rise and fall, their glory and decay, their planting in their lands and their rooting out,-to be to lead all men to ‘seek God.’ That is the deepest meaning of history. The whole course of human affairs is God’s drawing men to Himself. Not only in Judea, nor only by special revelation, but by the gifts bestowed, and the schooling brought to bear on every nation, He would stir men up to seek for Him.
But that great purpose has not been realised. There is a tragic ‘if haply’ inevitable; and men may refuse to yield to the impulses towards God. They are the more likely to do so, inasmuch as to find Him they must ‘feel after Him,’ and that is hard. The tendrils of a plant turn to the far-off light, but men’s spirits do not thus grope after God. Something has come in the way which frustrates the divine purpose, and makes men blind and unwilling to seek Him.
Paul docs not at once draw the two plain inferences, that there must be something more than the nations have had, if they are to find God, even His seeking them in some new fashion; and that the power which neutralises God’s design in creation and providence is sin. He has a word to say about both these, but for the moment he contents himself with pointing to the fact, attested by his hearers’ consciousness, and by many a saying of thinkers and poets, that the failure to find God does not arise from His hiding Himself in some remote obscurity. Men are plunged, as it were, in the ocean of God, encompassed by Him as an atmosphere, and-highest thought of all, and not strange to Greek thought of the nobler sort-kindred with Him as both drawing life from Him and being in His image. Whence, then, but from their own fault, could men have failed to find God? If He is ‘unknown,’ it is not because He has shrouded Himself in darkness, but because they do not love the light. One swift glance at the folly of idolatry, as demonstrated by this thought of man’s being the offspring of God, leads naturally to the properly Christian conclusion of the address.
III. It is probable that this part of it was prematurely ended by the mockery of some and the impatience of others, who had had enough of Paul and his talk, and who, when they said, ‘We will hear thee again,’ meant, ‘We will not hear you now.’ But, even in the compass permitted him, he gives much of his message.
We can but briefly note the course of thought. He comes back to his former word ‘ignorance,’ bitter pill as it was for the Athenian cultured class to swallow. He has shown them how their religion ignores or contradicts the true conceptions of God and man. But he no sooner brings the charge than he proclaims God’s forbearance. And he no sooner proclaims God’s forbearance than he rises to the full height of his mission as God’s ambassador, and speaks in authoritative tones, as bearing His ‘commands.’
Now the hint in the previous part is made more plain. The demand for repentance implies sin. Then the ‘ignorance’ was not inevitable or innocent. There was an element of guilt in men’s not feeling after God, and sin is universal, for ‘all men everywhere’ are summoned to repent. Philosophers and artists, and cultivated triflers, and sincere worshippers of Pallas and Zeus, and all ‘barbarian’ people, are alike here. That would grate on Athenian pride, as it grates now on ours. The reason for repentance would be as strange to the hearers as the command was-a universal judgment, of which the principle was to be rigid righteousness, and the Judge, not Minos or Rhadamanthus, but ‘a Man’ ordained for that function.
What raving nonsense that would appear to men who had largely lost the belief in a life beyond the grave! The universal Judge a man! No wonder that the quick Athenian sense of the ridiculous began to rise against this Jew fanatic, bringing his dreams among cultured people like them! And the proof which he alleged as evidence to all men that it is so, would sound even more ridiculous than the assertion meant to be proved. ‘A man has been raised from the dead; and this anonymous Man, whom nobody ever heard of before, and who is no doubt one of the speaker’s countrymen, is to judge us, Stoics, Epicureans, polished people, and we are to be herded to His bar in company with Boeotians and barbarians! The man is mad.’
So the assembly broke up in inextinguishable laughter, and Paul silently ‘departed from among them,’ having never named the name of Jesus to them. He never more earnestly tried to adapt his teaching to his audience; he never was more unsuccessful in his attempt by all means to gain some. Was it a remembrance of that scene in Athens that made him write to the Corinthians that his message was ‘to the Greeks foolishness’?
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On vv15–34 15-17. (15) " Now they who conducted Paul led…
15-17. (15) " Now they who conducted Paul led him to Athens; and having received a commandment to Silas and Timothy that they should come to him as quickly as possible, they departed. (16) And while he was waiting for them in Athens, his spirit was roused within him, when he saw the city given to idolatry. (17) Therefore, he disputed in the synagogue with the Jews and the devout persons, and in the market-place daily with those who happened to be there. "
In the ancient world there were two distinct species of civilization, both of which had reached their highest excellence in the days of the apostles. One was the result of human philosophy; the other, of a divine revelation. The chief center of the former was the city of Athens; of the latter, the city of Jerusalem. If we compare them, either as respects the moral character of the people brought respectively under their influence, or with reference to their preparation for a perfect religion, we shall find the advantage in favor of the latter. Fifteen hundred years before, God had placed the Jews under the influence of revelation, and left the other nations of the earth to "walk in their own ways." By a severe discipline, continued through many centuries, the former had been elevated above the idolatry in which they were sunk at the beginning, and which still prevailed over all other nations. They presented, therefore, a degree of purity in private morals which stands unrivaled in ancient history previous to the advent of Christ. On the other hand, the most elegant of the heathen nations were exhibiting, in their social life, a complete exhaustion of the catalogue of base and beastly things of which men and women could be guilty. In Athens, where flourished the most profound philosophy, the most glowing eloquence, the most fervid poetry, and the most refined art which the world has ever seen, there was the most complete and studied abandonment of every vice which passion could prompt or imagination invent.
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The contrast in reference to the preparation of the two peoples to receive the gospel of Christ is equally striking. In the center of Jewish civilization the gospel had now been preached, and many thousands had embraced it. It had spread rapidly through the surrounding country; and even in distant lands, wherever there was a Jewish synagogue, with a company of Gentiles, who, by Jewish influence, had been rescued from the degradation of their kindred, it had been gladly received by thousands of devout men and honorable women. But nowhere had its triumphs penetrated far into the benighted masses outside of Jewish influence. The struggle now about to take place in the city of Athens is to demonstrate still further, by contrast, how valuable "a schoolmaster to bring us to Christ" had been the law and the prophets.
Walking along the streets of a city whose fame had been familiar to him from childhood, and seeing, in the temples and statues on every hand, and the constant processions of people going to and from the places of worship, evidence that "the city was given to idolatry;" though a lonely stranger, who might have been awed into silence by the magnificence around him, Paul felt his soul aroused to make one mighty struggle for the triumph, even here, of the humble gospel which he preached. His first effort, as usual, was in the Jewish synagogue. But there seem to have been none among the Jews or devout Gentiles there to receive the truth. The pride of human philosophy, and the debasement of refined idolatry had overpowered the influence of the law and the prophets, so that he fails of his usual success. He does not, however, despair. Having access to no other formal assembly, he goes upon the streets, and places of public concourse, and discourse to "to those who happened to be there."
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
C. I. Scofield 1917 · Public Domain On vv16, 18, 19, 26, 28, 29, 30, 31 provoked within him as he beheld the city full…
stirred
provoked within him as he beheld the city full of idols.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv15, 22, 29 Paul in Athens.
Paul in Athens.
The arrival and the first discussions:
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v. 15. And they that conducted Paul brought him unto Athens; and receiving a commandment unto Silas and Timotheus for to come to him with all speed, they departed.
v. 16. Now, while Paul waited for them at Athens, his spirit was stirred in him when he saw the city wholly given to idolatry.
v. 17. Therefore disputed he in the synagogue with the Jews and with the devout persons and in the market daily with them that met with him.
v. 18. Then certain philosophers of the Epicureans and of the Stoics encountered him. And some said, What will this babbler say? other some, he seemeth to be a setter forth of strange gods; because he preached unto them Jesus and the resurrection.
v. 19. And they took him and brought him unto Areopagus, saying, May we know what this new doctrine, whereof thou speakest, is?
v. 20. For thou bringest certain strange things to our ears; we would know, therefore, what these things mean.
v. 21. (for all the Athenians and strangers which were there spent their time in nothing else but either to tell or to hear some new thing.)
The solicitude of the Berean disciples would not permit them to leave their beloved teacher travel without an escort, and some of them therefore volunteered to accompany him to a place of safety. The original intention seems to have been to conduct Paul down to the coast and have him wait there in some port until Silas and Timothy could join him once more. There he could be ready for flight across the sea at a moment’s notice. But this plan for some reason did not prove feasible, and therefore Paul’s friends conducted him all the way to Athens. This city was one of the most famous cities of the world, situated in Greece, the Roman province of Achaia, on the Attic peninsula, five miles northeast of the Saronic Gulf, and connected with its seaport Piraeus by long walls. On the hill, called the Acropolis, stood the famous temple Parthenon, and other beautiful public buildings crowned other eminences. Athens was no longer the political capital of Greece at that time, but continued to be its literary center, as it was that of the entire civilized world for several centuries after. But in spite of all its learning and philosophy, which was the boast of its proud citizens, the city had fallen a prey to social decay and moral rottenness. "In Athens itself, where flourished the most profound philosophy, the most glowing eloquence, the most exquisite poetry, and the most refined creative art which the world has ever seen, there was the most complete and studied abandonment to every vice which passion could prompt or imagination invent. " Having arrived at Athens, Paul dismissed the brethren that had accompanied him with the charge to Silas and Timothy to join him as quickly as possible. But while Paul was waiting for his assistants in Athens, he was by no means idle. As he wandered up and down the streets of the famous city, he was violently agitated and filled with anger, severely provoked, his spirit was so stirred up in him, because he saw that the entire city was full of idols; it was a feature which distinguished Athens among all the cities of Greece. Thousands of figures of gods and goddesses were erected along the streets, and many altars invited the sacrifices of such as still believed in the ancient form of Greek religion. The apostle’s extreme vexation over these conditions, and his earnest desire to expose such heathenish errors, caused him to reason and argue not only in the synagogue, with the Jews and the proselytes whom he could meet there, but also daily on the forum, in the market-place of the city. This was not a bare or vacant lot in the middle of the town, but was surrounded with beautiful porticoes ornamented with sculpture work by famous artists, where the learned men of the day came together for philosophical discussions, and the philosophic schools had their meeting halls. The Stoa Poikile was on one side, where the philosophic school of the Stoics met, and the gardens of Epicurus were not far away, the one school teaching absolute resignation to fate, the other proclaiming intellectual and sensual enjoyment in every form. But it made no difference to Paul, who reasoned with chance comers on the market-place as well as with the members of these philosophical schools. The disputes sometimes took the form of formal encounters, heated debates, as Paul tried to convince these philosophers. And their comments upon his efforts were not at all flattering. Some jeeringly inquired what this babbler was trying to say. The meaning of this strange epithet which was applied to Paul has been made clear by recent discoveries, for it is applied to one that picks up scraps and crumbs thrown into the streets. "It evidently meant to these learned Athenians that Paul, notwithstanding his claims, was not an original philosopher, but was a picker-up of certain scraps of philosophy which had been thrown away by authorized and properly educated teachers " Others sneeringly remarked that Paul seemed to be a proclaimer of foreign demons, of novel and strange divinities, of gods that had never been heard of before. This last remark was occasioned by the fact that the apostle had preached to them the Gospel-news: Jesus and the resurrection. Note: whether we are dealing with the self-righteousness of Jews or with the wisdom of Greeks, there is always and only one duty before us, to preach the Gospel of the crucified and resurrected Christ. Finally the matter came to a crisis. The men with whom Paul was debating took him and brought him to the Areopagus, with the remark in the form of a question whether it would be possible for them to find out what this novel teaching as proclaimed by him was about. Paul did not speak about a doctrine, but he actually preached the Christian doctrine. Strange, novel matters they were which he was bringing in to their ears, startling and bewildering to people proud of their human philosophy; they were therefore determined to know what meaning they wanted to convey. Luke adds, by way of explanation, that all the Athenians, the natives of the city as well as the foreigners who resided in the city for a time, had leisure for nothing else, found no occupation more pleasant or fascinating, than that of reporting or hearing something new, novel, out of the ordinary, something to tickle their jaded intellects; the very latest news in philosophy and science was their choicest morsel. Note: The world of letters in our days has changed in appearance, but not in kind. The eternal verities of the Bible are despised as stale prattling, but every new theory of true and false science, he its argumentation never so tenuous, is hailed with delight and all too often set up as an irrefutable law.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv16, 18, 19, 22, 24, 26, 28, 30, 32 General Information:
General Information:
This is another part of the story of Paul and Silas' travels. Paul is now in Athens where he is waiting for Silas and Timothy to join him.
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Now
This word is used here to mark a break in the main story line. Here Luke starts to tell a new part of the story.
his spirit was provoked within him as he saw the city full of idols
Here "spirit" stands for Paul himself. This can be stated in active form. AT: "he became upset because he saw that there were idols everywhere in the city" or "seeing the idols everywhere in the city upset him" (See: Synecdoche and Active or Passive)
he reasoned
"he debated" or "he discussed." This means that there is interaction from the listeners rather than only his preaching. They are talking with him as well.
others who worshiped God
This refers to Gentiles (non-Jews) who give praise to God and follow him but do not obey all of the Jewish laws.
in the marketplace
"in the public square." This is a public place of business, where buying and selling of goods, cattle, or services take place.
translationWords
Paul
spirit
false god
synagogue
Jew
worship
God
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv16, 18, 22, 30, 32, 34 17:16-34 In this chapter, we see Paul presented as…
17:16-34 In this chapter, we see Paul presented as a model witness for Christ, engaging the thinkers of his day and challenging them with the Christian message. Paul quoted writers his audience would be familiar with and showed the relevance of the gospel by dialoguing with them, critiquing their assumptions, and offering Jesus as a constructive alternative (see Col 1:28). Paul reminded these proud intellectuals that there is a living God to whom all human beings are answerable; that they will be judged by him through Jesus, whom God raised from the dead; and that they should therefore repent and put their faith in Jesus.
17:16-17 Athens, like Alexandria and Tarsus, prided itself on its intellectual sophistication in examining ideas and considering the different philosophies that were current at the time.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.