Paul in Athens (Acts 17:16-34) -- 10/21/07

Sunday, October 21, 2007

PAUL IN ATHENS
Acts 17:16-34

So now Paul is alone in Athens. Silas and Timothy are still in Berea, though Paul has sent word for them to join him as soon as possible. What will he do until they arrive? Perhaps we can answer that question by looking at Paul’s general attitude in Rom 1:14-16…
I am debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise. 15. So, as much as in me is, I am ready to preach the gospel to you that are at Rome also. 16. For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.

Again in 1 Cor 9:16, "For though I preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel!" That was Paul’s philosophy wherever he went, even in a place like Athens.

So what was Athens like? It was a city with an illustrious history. Athens did stand out, being in a class by itself. It was famous for its architecture, sculpture, philosophers, and political ideas. Although its glory and prominence had grown dim by New Testament times, its past glory could not be forgotten. Its buildings, sculptures, and temples could not be ignored. It was not easy to forget the lives of men like Plato, Socrates, and Aristotle. Most anyone who walked through the streets of Athens would be in awe of what he found there, especially if he knew something of the history of the city.

So with that introduction, let’s begin to walk through this passage of scripture. We’ll look at it in four parts…
… The Preacher (16) … The Message (22-31)
… The Audience (17-21) … The Response (32-34)

The Preacher (16)

16. Now while Paul waited for them at Athens, his spirit was stirred in him, when he saw the city wholly given to idolatry.

Paul was eager for Silas and Timothy to join him. This says something about Paul. As we will see, the apostle goes ahead and preaches here at Athens. Nevertheless, Luke specifically recorded that he was waiting for Silas and Timothy. Paul was a team missionary. He valued his partners.
We don’t know exactly what he was doing while he waited. Perhaps Paul decided to see some of the sights of Athens. No doubt, he had heard much about this famous city. Whatever his specific agenda, he had enough contact with the city that "his spirit was stirred in him, when he saw the city wholly given to idolatry."

A person who views the magnificent architecture and sculpture of Athens might be spellbound by their majesty and craftsmanship. There is no record that Paul felt that way. Whatever else he felt, it was overshadowed by the idolatry he witnessed in this city. Those magnificent structures and sculptures were largely devoted to gods who were no gods. Surely Paul saw all this as an insult to the majesty of the true and living God. They glorified Him not as God, neither were they thankful (Rom. 1:21).

Paul’s spirit was stirred in him. Other translations render it in various ways…
… "his spirit was being provoked within him" (NASV)
… "he was greatly distressed" (NIV)
… "his spirit was grieved and roused to anger" (Amplified)

This word translated "stirred" means "to irritate, provoke, rouse to anger." It can also mean "to stimulate, spur on." Paul was plenty upset by what he saw. Like his Master Jesus, he must have been jealous for the glory of God. As one author puts it: "The modern tourist may look upon the remains of Athenian architecture and sculpture and admire them as works of art, but to Paul they were temples and images of pagan deities, and his response was one of indignation, grief, and compassion" (Acts, by Curtis Vaughan, p. 117-18).

What Paul saw in Athens confirmed what he had already learned, as recorded in I Cor. 1:21, "…In the wisdom of God, the world by wisdom knew not God." No place could boast of wisdom as could Athens, which was the home of the great classic philosophers, and yet the city was given wholly to idolatry. Can there be any question as to how Paul would respond to this challenge?
The Message (17-21)

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.

Though Paul was eager for his partners to join him, he couldn’t wait until they arrived. As was his custom, Paul went to the synagogue and disputed with the Jews. The word translated "disputed" is the same that is translated "reasoned with" in 17:2, which tells of Paul’s ministry in the synagogue of Thessalonica. You will remember how Paul reasoned with them. He took the prophesies of the Messiah in the Old Testament, how he must die and rise again, and put those prophesies beside the life of Jesus of Nazareth, powerfully showing that Jesus had indeed fulfilled the scriptures.

You will notice that Paul reasoned in the synagogue with the Jews and the devout persons. The devout persons were the God-fearers. They had not become proselytes, taking on themselves circumcision and the obligation to keep the law, but they came and heard the Word about the living God. No doubt, many of these had become disillusioned with what the world of paganism had to offer.

Paul not only went into the synagogue (on the sabbath, no doubt) and reasoned with the Jews and God-fearers, but he was also in the market reasoning with those who were willing to meet with him. The market was an open place, usually in the center of the city. Both judicial and commercial business were conducted in the market. The public buildings of the city were usually grouped around the market. This market place was the center of the life of the ancient city.
Paul wasn’t afraid to go to the market, to rub shoulders with people whose ideas were radically different than his own. Notice that he did this on a daily basis.

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.

Among those Paul encountered in the market place were the Epicureans and the Stoics. These were two philosophical schools of Athens. The Epicureans, followers of the Athenian philosopher Epicurus (341-270 B.C.), believed and taught that pleasure was the chief end of life. They accepted the existence of gods, but they taught that these gods had no interest in human affairs. No wonder this philosophy has been described as a philosophy of materialism and despair.
The Stoics, followers of Zeno, who moved from Cyprus to Athens in about 300 B.C., emphasized reason rather than emotion. They were pantheists; that is, they believed that "god" was in everything. The best of the Stoics were extremely moral people, but they were often very proud of their moral accomplishments.

Some of these philosophers said, "What will this babbler say?" That word translated "babbler" is very interesting, rich with history. This word (spermologoV) literally meant "seed picker." Later, it was used of a person "who picked up scraps in the market place, a worthless character, a ‘loafer.’" Finally, it came to designate one who picked up scraps of learning here and there and spread them wherever he could (see F. F. Bruce, The Book of the Acts, p. 351). This is why the Amplified translates it: "What is this babbler with his scrap-heap learning trying to say?" They were not exactly giving Paul a compliment at this point.

Others accused him of introducing strange gods, because he proclaimed Jesus and the resurrection. This was definitely not what they were accustomed to hearing. For the most part, the philosophers of Athens did not believe in a resurrection.

19. And they took him, and brought him unto Areopagus, saying, May we know what this new doctrine, whereof thou speakest, is? 20. For thou bringest certain strange things to our ears: we would know therefore what these things mean. 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.)

So they brought Paul to the Areopagus. In the King James, the same word is translated in verse 22 as "Mars’ Hill." It is the same term in both places. The term literally means "Hill of Ares." Ares was the Greek god of war, but the Romans called him "Mars" (this "Mars’ Hill"). The Areopagus was a place in central Athens, and it was crowned with a temple built in honor of Mars. But the Areopagus was also a council or court of the Athenians. The court was called Areopagus because it originally met on this famous hill. This court was held in high respect by the people of Athens. The term here probably refers to the court, rather than to the place. It wasn’t that Paul was legally on trial before the court. Rather, the court was examining his teaching to see if it was worthy of respect.

Notice what they said, "We want to know about this new doctrine you are proclaiming." They acknowledged that Paul was bringing some strange (foreign) things to their ears. The men of the Areopagus had heard just about everything, but they were not familiar with these foreign ideas Paul was presenting. Now, with the court gathered together and ready to give their full attention, they asked Paul to give an explanation.

Notice the parenthesis in verse 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." Luke was not saying anything that the Athenians were not willing to admit. They took a certain pride in this attitude. Perhaps this is why they were so willing to listen to Paul, because by their own admission he was bringing a new teaching.

The Message (22-31)

22. Then Paul stood in the midst of Mars' hill, and said, Ye men of Athens, I perceive that in all things ye are too superstitious. 23. For as I passed by, and beheld your devotions, I found an altar with this inscription, TO THE UNKNOWN GOD. Whom therefore ye ignorantly worship, him declare I unto you.

Paul perceives that in all they things the Athenians are too superstitious. Many translations render it "very religious" (NIV, NASV). It is difficult to get a handle on this Greek word. It seems that the word can be used with a good connotation or a bad connotation, depending on the intent of the speaker. The issue is clouded even more by the translation of the Amplified, which reads: "I perceive in every way…that you are most religious or very reverent to demons." That translation reflects the idea that the root of this word is "daimonion," which in the New Testament is most often translated "devil" (= demon) in 59 of its 60 uses (in the King James Version). Whatever Paul’s exact intention, I don’t think he was handing out a compliment. On the other hand, it is likely that his statement could have been taken in more than one way. Perhaps it was a veiled rebuke of their extreme polytheism.

Now Paul calls attention to one particular altar he discovered. The altar had this inscritpion: "To the Unknown God." More literally, "To an Unknown God." It seems that the people of Athens wanted to make sure that they didn’t leave out any god. They certainly didn’t want to offend any of the gods, so they made provision with this altar to an unknown god. If they failed to worship any god, surely the worship at this altar would cover it. You can see where the idea of superstition comes from.

It was the inscription written on this altar that provided Paul with a starting point. Listen to what he says: "Whom therefore ye ignorantly worship, him declare I unto you." Paul was not saying that he believed in the existence of this "unknown god." Nor was he saying that the Athenians worshipped the true God, even though they didn’t know it. The emphasis here is not on the identity of the god, but upon the fact that they ignorantly worshipped. Paul was about to declare to them the truth about the true God, in order that they might worship Him in spirit and in truth. The idea is something like this: "Since you acknowledge your ignorance of this one you worship, I will proclaim Him to you. I will tell you the truth about who He is."

24. God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands;

Paul begins by describing this God as the living God who made the world and everything in it. Because He is great and Sovereign Lord over all, He cannot be contained in buildings made by human hands. While Paul doesn’t quote any scriptures, he is clearly alluding to the truth of the Old Testament scriptures. When Solomon was dedicating the temple, he said: "But will God indeed dwell on the earth? behold, the heaven and heaven of heavens cannot contain thee; how much less this house that I have builded?" (I Kings 8:27). And then the Lord spoke through the prophet Isaiah... (Is. 66:1-2)
Thus saith the LORD, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? 2. For all those things hath mine hand made, and all those things have been, saith the LORD: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word.

25. Neither is worshipped with men's hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things;

Such a great and majestic Lord can’t be worshipped with men’s hands. God doesn’t need anything from the creatures He made. It is not man who gives to God, but God who gives to man – life, breath, and all things. The Psalmist emphasized this fact in Ps. 50:9-12…
I will take no bullock out of thy house, nor he goats out of thy folds. 10. For every beast of the forest is mine, and the cattle upon a thousand hills. 11. I know all the fowls of the mountains: and the wild beasts of the field are mine. 12. If I were hungry, I would not tell thee: for the world is mine, and the fulness thereof.

We need to understand this concept. While the gods who are made up in the minds of man need to receive everything from the men who create them, the God who created man needs absolutely nothing from him. When we ask why God created man, it is not uncommon to hear something like this: "God created man because He needed someone to fellowship with. He needed creatures that would love Him." That is heresy. God needs absolutely nothing outside Himself. So why did He create man? Because it is His nature to create, to give, to love. We may not understand it, but that is what we find in the scriptures. We will look in vain to find the idea that God needs man.

26. And hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation; 27. That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us: 28. For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring. 29. Forasmuch then as we are the offspring 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.

It has been reported that the Athenians sometimes considered themselves superior to others. They were the only people in Europe who had no tradition of their forefathers coming into Greece. But Paul makes it clear that the God who created the universe also created man, and all men had a common origin. Again, we see the sovereignty of Almighty God. He made the earth fit for man to dwell in. He appointed the times (likely the seasons of the year). God is over all.

And why was God so good to man, placing him on this very inhabitable earth? Verse 27, "That they should seek the Lord, if haply they might feel after him, and find him, though he be not far form everyone of us." It was God’s purpose from the beginning that man would seek after Him. I’m not sure exactly of the meaning of "feeling (groping) after him." Perhaps the idea is that God’s fuller revelation had not been given at that time. As we will see, God dealt with that adequately in Christ.

While man gropes around for God, it really isn’t necessary, because He is not far from any one of us. What does Paul mean by that? Verse 28, "For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring." In other words, this God is not some creation of ours. Rather, He is the very one who gives us life and all of our abilities. We owe everything to Him. He isn’t far off, for He is our Creator.

Now consider the quote from one of the Athenian poets: "For we are also his offspring." We must understand what Paul was saying and what he was not saying, by using this quotation. The context reveals his intent. He is simply using this quote to support his assertion that God is our Creator. In that sense, we are His offspring, as we were created in His image. However, that does not mean that all people are the children of God. The scripture clearly teaches that we are not all the children of God. As a matter of fact, anyone who is not in Christ is the enemy of God. We become the children of God only when we are adopted into His family through Jesus Christ.
Since we are the offspring of God – that is, since we are made in His image – let us not think God can be represented by images made out of gold and silver or anything else that man’s hands can form.

30. And the times of this ignorance God winked at; but now commandeth all men every where to repent: 31. Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead.

Now Paul comes to the heart of his message. He tells us that God winked at the former times of ignorance. That doesn’t mean that the Lord excuses man for rejecting Him down through the years, for we read in Rom. 1:18-23…
For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness; 19. Because that which may be known of God is manifest in them; for God hath showed it unto them. 20. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse: 21. Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. 22. Professing themselves to be wise, they became fools, 23. And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things.

Man has always been without excuse. Nevertheless, we must acknowledge that God’s revelation of Himself has been progressive, until the full revelation came in and through the Lord Jesus Christ. Though man has always been responsible to God because God has not left Himself without witness, that same God has been merciful to man, particularly to these people in Athens to whom Paul is now speaking.

Notice the words, "But now." God has overlooked your sins, giving you the benefit of the doubt, because of your ignorance, BUT NOW He "commands all men everywhere to repent." Regardless of what things have been like before, NOW God commands repentance. We have talked about the meaning of the word "repent." It speaks literally of "a change of mind." But if the mind is truly changed, it will result in a great change in the living of life. But why the change? Why is man NOW commanded to repent?

Verse 31, "Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained…" Man must repent because judgment is fast approaching. Notice that this judgment of the world will be in righteousness. We find this concept throughout the Old Testament. For example Ps. 96:10, "Say among the heathen that the LORD reigneth: the world also shall be established that it shall not be moved: he shall judge the people righteously." Again in verse 13, "Before the LORD: for he cometh, for he cometh to judge the earth: he shall judge the world with righteousness, and the people with his truth." What is different here is that God has committed judgment into the hands of the man He has ordained. There can be no question about the identity of this man who will judge. Listen to Jesus’ words in John 5:22, "For the Father judgeth no man, but hath committed all judgment unto the Son:" Again in 5:27, "And hath given him authority to execute judgment also, because he is the Son of man."

At first, we may say, "But Paul doesn’t tell them this man is Jesus. We know it, but how would they have known it?" Go back to the last words of verse 18, where we read, "because he preached unto them Jesus, and the resurrection." From that point on, Jesus of Nazareth was on their minds. And here in verse 31, Paul doesn’t leave them to wonder, as he says: "whereof he hath given assurance unto all men, in that he hath raised him from the dead." The man God has ordained to judge the world is the Jesus whom He raised from the dead. Later Paul would write these words to Timothy in 2 Tim. 4:1, "I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick [living] and the dead at his appearing and his kingdom…" Surely the fact that God raised Jesus from the dead gives every person assurance that He will indeed judge the world in righteousness. Does God have the power to commit such judgment into the hands of Jesus? Yes, and He demonstrates that power through the resurrection.

The Response (32-34)

32. And when they heard of the resurrection of the dead, some mocked: and others said, We will hear thee again of this matter.

We’ve heard the message of Paul, and now comes the response of the court at Areopagus. Some ridiculed Paul. Why? It was because he proclaimed the resurrection of the dead. When the court of Areopagus was founded, this central belief was expressed: "Once a man dies and the earth drinks up his blood, there is no resurrection" (Bruce, p. 363-64). Many of Paul’s hearers found the concept of resurrection to be ridiculous and absurd. However, there were others who said, "We will hear from you again about this matter." We don’t know if they had a vital interest in hearing more about the resurrection, or if they were simply more polite than those who openly ridiculed Paul.

What we do know is that there were a few who didn’t fit in either of these two camps…

33. So Paul departed from among them. 34. Howbeit certain men clave unto him, and believed: among the which was Dionysius the Areopagite, and a woman named Damaris, and others with them.

Paul left the Areopagus, but he didn’t leave alone. "Certain men clave unto him and believed." That word translated "clave unto" is a very strong term. It means "to glue, to glue together, to cement, to fasten together." Yes, it is the same word that is used in Matt. 19:5, "And [Jesus] said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh?" There were a few who stayed with Paul and believed the message he preached. We don’t know how many there were, but Luke names two of them. One of them, Dionysisus, was actually a member of the Areopagus. Though he was steeped in the Greek concepts of the gods and an attitude of self-sufficiency, the gospel proved that it is indeed the power of God unto salvation to everyone that believes. Another new believer is the woman named Damaris. Though only these two are named, there were others with them.

Conclusion

Praise God that Luke saw fit to give us the account of Paul’s ministry in Athens. There is so much for us to learn from this story. Above all else, may we never forget that there is no place beyond God’s reach.

Let’s talk for a minute about intimidation, one of Satan’s tools. Surely Athens was an intimidating place to those who would desire to preach the gospel of Jesus Christ. As we have noted, these people didn’t believe in the possibility of resurrection. So why preach Jesus? As soon as you mention resurrection, they will turn you off.

As we have also mentioned, these Athenians were steeped in history, culture, and tradition. No other city in the world could boast so highly in the fields of philosophy, politics, and architecture. These people had every reason to be proud, and they were indeed proud. How could a preacher of the gospel come in and start preaching to a group of people whose background was steeped in Plato, Socrates, and Aristotle? A preacher of the gospel was likely to be the laughingstock of the city. It would be like a cowboy riding through New York City, leading a mule, and handing out gospel tracts. Even if they didn’t stone him, who would listen?

Paul was well aware of the perils of being an apostle of Jesus Christ. He was not blind to the dangers, to the ridicule, to the discomforts. He wrote these words to the Corinthians… (I Cor. 4:9-13)
For I think that God hath set forth us the apostles last, as it were appointed to death: for we are made a spectacle unto the world, and to angels, and to men. 10. We are fools for Christ's sake, but ye are wise in Christ; we are weak, but ye are strong; ye are honourable, but we are despised. 11. Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwellingplace; 12. And labour, working with our own hands: being reviled, we bless; being persecuted, we suffer it: 13. Being defamed, we entreat: we are made as the filth of the world, and are the offscouring of all things unto this day.

While Paul endured such treatment, that isn’t the end of the story. As we see here in Acts 17, there were some who believed. Surely that made it all worth it. So what if some people misunderstand and mock and hate, there are others who are "delivered from the power of darkness and translated into the kingdom of God’s dear Son" (Col. 1:13). Even in Athens, some believe.

Listen to me. If some in Athens believed, will not the same be true in Alamogordo, La Luz, Tularosa, Holloman? Will the same not hold true for Albuquerque, Denver, Shanghai, Buenos Aires, Denver, New York City, London, and Paris? It makes no difference the size of the city or the beliefs of the people. The gospel of Christ is the power of God unto salvation to everyone that believes – to the Jew first, and also to the Greek (Rom. 1:16).

Don’t be intimidated by the strongholds of the world, not even by an Athens. Listen to what Paul told young Timothy… (II Tim. 1:7-10)
For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind. 8. Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but be thou partaker of the afflictions of the gospel according to the power of God; 9. Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began, 10. But is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel:

Let us not be ashamed, but let us share in the afflictions of the gospel according to the power of God. God won’t forsake us; He will work in us by His power. And as we faithfully proclaim and live the message of the gospel, people will respond. It doesn’t depend upon our ability, but upon the power of Almighty God. Let us praise God for the privilege of spreading the good news.