Paul At Athens

Acts17. 16-3

Introduction.

Athens was an idolatrous city which perplexed the Apostle Paul on his second missionary journey, verse 16.

Athens was also a cosmopolitan city so Paul applied the principle in Romans 1.16 that the Gospel is to be preached first to the Jews and then to the Gentiles. So, firstly, he preached to the Jews in their synagogue and then to others in the market place, verse 17, and on Mars Hill, verses 18-34.

Paul preached to the Jews from their Old Testament at Thessalonica in Acts 17.1-4. However, he preached to the pagans in verses 18-34 on creation. “Initially, it is the work of God in creation that tells him (man) of his accountability to God. But it is the Word of God in Holy Scripture which tells him of Jesus Christ and the way back to God”. (Urban Harvest, p.186, by R. Joslin). We, too, ought to use discretion in our evangelism, Proverbs 11.30. Cf. Matthew 10.16.

Let us now focus on the philosophers Paul challenged on Mars Hill.

1.The Origin and Objectives of the Philosophers, v.18a.

Happiness and pleasure are the supreme good and the basis of morality according to Epicurus and his followers. The former was a moderate person who lived from 341 – 270 BC. The latter, by Paul’s time, were given to gross sensualism and are mentioned in Philippians 3.19. True happiness is when one is forgiven by God, Psalm 32.1

The Stoics’ philosophy originated with Zeno of Citium in 3 BC. The name derives from the porch (stoa poikilê) in the Agora at Athens. They believed that the highest good was to cultivate indifference to both pleasure and pain. Endurance is a virtue Christians should cultivate, James 1.3.

2.The Opinion the Philosophers had of Paul, v18b.

“What will this babler say?”, they asked. Young’s Literal Translation reads, “What would this seed picker wish to say?” M.R. Vincent in Word Studies of the N.T. volume 1, page 264, elaborates on this picture. The philosophers compared Paul to a bird which picks up seeds in the street and markets. They thought Paul mixed different ideas in order to make a new doctrine. Rather, he had come to proclaim the Gospel as presented in the Holy Scriptures. Its basis was “Jesus and the resurrection”. Perhaps they thought “the resurrection” was a goddess!

 3.The Occupation of the Philosophers, verses 19-21.

The philosophers brought Paul to Mars Hill, so called because of the myth of the trial of the god Mars, for the murder of the son of Neptune. Its other name was Areopagus, the highest court in the land. They loved novelty so they asked Paul of the “new doctrine” he was proclaiming. It was new in quality and character. The Gospel message, since its introduction over two thousand years ago, is “old yet ever new”, as the hymnist put it.

4. The Observation Paul had of the Athenians, verses 22-23.

Paul was very polite as usual when dealing with his hearers. He told them that they were “very religious” (N.I.V.) but ignorant of the true God. He pointed out the altar with the inscription “TO THE UNKNOWN GOD”. The Athenians wanted to ensure that they had not overlooked any god in their worship to safeguard against any judgement that may come upon them. Their religion must have been one of fear. The inscription served as a springboard for Paul’s discourse by which he dispelled their ignorance. Some Christians are able to adapt a phrase in order to present the Gospel. For example, in an open air service a preacher made a pun from the words on an advertisement by a utility company, “Be converted”.

 5.The Outlook of Paul and the Philosophers, verses 24 – 31.

Paul very skilfully and diplomatically handles the outlook of the philosophers in his following discourse. He dealt with issues he was   passionate about and showed how their views were false and futile.

 Creation is the first issue, verse 24. Both parties denied there is a Creator. The Epicurians believed in the “Big Bang” theory like many today. The Stoics taught pantheism which is being perpetuated by the New Age Movement. Rather, the universe came into existence through the spoken word of God, He Who governs the world, Genesis 1; Psalm 22.28.

Providence is the second issue, verse 25. “Providence is the beneficence control or care of God over His creatures” (New English Dictionary).  He does not rely on human agency; rather, He gives and sustains life. He gives breath to humans, Genesis 2.7; Daniel 5.23, and to animals, Psalm 104.29.  The Epicurians were atheists and said if there was a God, He would not be interested in His creatures. Paul indicates to the Stoics that God’s providence proves that He is distinct from His creation.

 Government is the third issue, verses 26 – 30.

Verse 26 “He made of one every nation of men” (R.V.). Adam was the source of the human race, Deuteronomy 32.8. It has three branches, Shem, Ham and Japheth, the sons of Noah,Genesis 6.10; 9.25-27; chapters 10 & 11. God scattered their descendents because they built the tower of Babel, Genesis 11.8,9. They became known as nations. He allocated territories to different nations, Deuteronomy 1-4. In particular, He allocated the Land of Canaan to the nation of Israel. Some to them became dispossessed of their land because of their sin, Genesis 15.16; Exodus 3. 8;  Acts 13.19.

Furthermore, He divided the history of this world into ages or epochs of time. In Hebrews 11.3 we read, “By faith we understand the ages to have been prepared by a saying of God” (Young’s Literal Translation). Paul’s words must have appealed to the Stoics for they were very interested in the international scene. They learnt that they were not living in Greece by chance. Neither do we in our respective countries.

Verse 27. God desires the inhabitants to seek Him, Isaiah 55.6; Hosea 10.12 and rewards such, Hebrews 11.6. They would then feel or grope after Him and find Him. The Epicurians at best thought God was a remote Being. Not so, for God asked Israel, “Am I a God at hand…and not a God afar off?, Jeremiah 23.23,24. The word of God was near them says Romans 10.8.

Verse28. Our existence and activity of life are due to God’s sustaining power upon us for He is omnipresent. Jonah learnt this by bitter experience; not so David, Psalm 139.7-10. Paul was alluding to the pantheistic teaching of the Stoics. He then quotes from Aratus of Cilicea who describes humanity as God’s “offspring”. Compare Titus 1.12.

Verse 29. Mankind are the offspring of God creatorially, Genesis 1.26,27. They are made in the image and likeness of God. “Image” implies they represent and manifest God. “Likeness” indicates “the original after which a thing is patterned”. (Vine’s Dictionary, p.136,  p.318). Like God, they are a tripart being : Father, Son and Holy Spirit, Matthew 28.19; spirit, soul and body, 1 Thessalonians .5.23, respectively. He should never be likened to idols, Isaiah 40.18-20, 25.

Verses 30-31a illustrates the epochs of time mentioned in verse 26. They are also called “times” and “seasons” in Acts 1.7; 1 Thessalonians 5.1. “Times” refers to a period; “season” refers to the character of that period. Here we have the past which was characterised by man’s ignorance of God and His forbearance. Now we live in a period when God commands all to repent. A day of judgement will follow when Christ will judge this world, John 5.22,27. Therefore, the past, present and future are seen here. Compare 1 Thessalonians 1. 9,10; Titus 2.11-14.

Resurrection is the fourth issue, verses 31b-32.  The resurrection of Christ gave assurance of judgement as well as salvation, Romans 10.9.  It is a fundamental doctrine of Christianity which permeates the Book of Acts. The Epicurians would mock it because essentially they were atheists. Others  procastinated.

 

6. The Outcome of the Discourse, v. 32- 34.

Paul’s first three missions in Europe, at Philippi, Thessalonica and Berea, led to many converts and physical abuse. At Athens there were less converts and verbal abuse. Some Athenians changed allegiance and believed Paul’s message, such as Dionysius the Areopagite and Demaris, showing that the Gospel is impartial to  status and gender, verse 34. Compare Galatians 3.30. They were a microcosm of people God was calling from the nations to form His church, Acts 15.14.

The Conversion of Saul of Tarsus

“I never had a Damascus road conversion”, I sometimes hear people say. By this they mean their conversion was not as dramatic as,f or example, that of a criminal. They use this phrase figuratively but it is derived from a literal event, namely, the conversion of Saul of Tarsus, who became the Apostle Paul, Acts 13.9.

I wish to consider Saul of Tarsus’ conversion from a historical and spiritual standpoint.

Historical Standpoint.

“I am a Jew from Tarsus, in Cilicia, a citizen of no mean city” said Paul to a Roman commander in Acts 21.39. Compare Acts 22.3.Tarsus was the capital of the Roman province of Cilicia, in what is now southern Turkey. This was a strategic location for both commercial and military purposes. Paul describes it negatively as “no mean city”. The negative is used for emphasis.¹

“As one born out of due time” or “as an abortive offspring”  Paul describes his conversion in 1 Corinthians 15.8. His sudden and dramatic change from a vehement enemy of the Gospel to being its most zealous advocate was truly amazing. The zeal he had for the Jewish faith was now redirected to the Christian faith, Philippians 3.6-8.

His zeal was characteristic of the tribe of Benjamin to which he belonged, Romans 11.1; Philippians 3.5. In Genesis 49.27 Jacob says of the descendants of his son Benjamin, “Benjamin is a ravenous wolf; in the morning he shall devour the prey; and at night he shall divide the spoil”. This wolf-like zeal of the Benjamites indicates that they would be fierce and fearless. Examples are Ehud, Judges 3.22; Saul and Jonathan, 2 Samuel 1. 22, 25, 27; Esther and Mordecai, Esther 2.5,7; 9.2-5.

Saul of Tarsus demonstrated his wolf-like zeal in the Book of the Acts. In chapter 8.1 he consented to the death of Stephen. Verse 3 says “he made havoc of the church, entering every house, and dragging off men and women, committing them to prison”. Not only the men but even the women were bound and transported from Damascus to Jerusalem, verse 2.

These passages remind us of what the Lord foretold His disciples in John 16.2, “They will put you out of the synagogues; yes, the time is coming that whoever kills you thinks that he offers God service”.

His prey was the “people of the Way”. Meyer says that the Way is “the characteristic direction of life as determined on faith of Jesus Christ” (Quoted In M R Vincent’s Word Studies in the New Testament p. 243). It occurs nine times in Acts and is described in various ways. The best known is in 16.17 “the Way of salvation”. Read also 18.25,26;19.9,23;22.4;24.14,22. Compare John 14.6.

Saul was authorised by the high priest in Jerusalem to bind and transport these people. However, God stopped him in his tracks as he journeyed from Jerusalem to Damascus. He did this by shining a light from Heaven, chapter 9.3. This light is described in more detail in the other two accounts of Saul’s conversion, namely, chapters 22.3-16 & 26.4-20. In 22.6, the light is “a great light” and in 26.13 it is described as “a light above the brightness of the sun”. Therefore the light did not become dimmer in his memory.

The light startled Saul causing him to fall to the ground, verse 4. Then he heard a voice asking him, “Saul, Saul, why are you persecuting Me?” This is a very significant statement. The Lord Jesus was in Heaven and so not physically persecuted on earth as were His followers. Nonetheless, He was sympathetic to them, as members of His body, the church. In his letters, 1 Corinthians 12, Ephesians 4 and Colossians 2, Paul uses the human body as an illustration of God’s heavenly people, the church. The same is true of the nation of Israel, God’s earthly people, as is seen in the parable of the sheep and the goats, Matthew 25.31-46.

The Lord called his name twice -“Saul, Saul” – so as to deter him from persecuting His church any further and to make him feel guilty for doing it. Galatians 1.13 says that he persecuted it “beyond measure and tried to destroy it.”  It was something he deeply regretted, 1 Corinthians 15.9.

Saul then asks, “Who are You, Lord?, verse 5.The reply was “I am Jesus”. This name on its own emphasises the Lord’s humanity. That is why it is used so often in the Gospels and the Hebrew Epistle. “Jesus of Nazareth” is the answer in Acts 22.8 which adds more emphasis on His humanity. Note how none of His followers simply addressed or referred to Him as “Jesus”. They included titles such as “Son of David” and “Lord”. We should do the same.

“It is hard for you to kick against the goads” the Lord Jesus continued. He was employing an image from the farming industry. Oxen were made to tread out the corn but often required proding from an implement with spikes or goads at one end.They  typified the pricks on Saul’s conscience as he persecuted Christians.
Saul’s questions in verses 5 and 6 are very significant: “Who are You, Lord?” and “Lord what will You have me to do?” The essence of his zeal was to know and serve Christ. Compare Philippians 3.10 “That I may know Him” and Acts 27.23, “Whose I am and Who I serve”. When his execution was imminent he states in 2 Timothy that these desires had been fulfilled. In chapter 1.12 he says, “I know Whom I have believed” and chapter 4.7, “I have finished the course”.

“The Lord appeared to Saul. He was seen by Him there as a living and reigning One, having a right to lordship over him, and making a personal appeal to him. For the moment there might not be any others in the universe than these two; and the matter to be settled between them was whether the sinner would accept the Saviour as his sovereign, or would reject Him as an usurper. Paul was “apprehended of Christ Jesus”; would he be apprehended for that which he was apprehended? (Philippians 3.12). That was the matter now he had to settle. It was a crisis, short, sharp, almost volcanic in its intensity, but yet thoroughly decisive; for he came out of it yielding unreservedly to Jesus as he cried, “Lord what wilt Thou have me to do?”. (Bible Biographies. Paul the Missionary, page 28, by W. M. Taylor, D.D.).

“The rest of Paul’s experiences at this time can be summed up thus – He acknowledged a new Master, verse 6; he went to live in Straight Street, verse 11; he prayed, verse 11; he was baptised, verse 18; he joined himself with the disciples, verse 19; he preached Christ, verse 20;  he increased in strength, verse 22; he suffered persecution, verse 23; he still  joined the disciples when he went to reside in another town, verse 26”. (Fifty Two Bible Lessons, page 83, volume 3, by William Rodgers). Paul, surely, is an example to us all.

Spiritual Standpoint

In 1 Timothy 1.12-16 we read of Paul’s conversion subjectively. In these verses he says how he was saved through the mercy and grace of God.

When we compare this text with those in other epistles we see how Paul’s estimation of himself diminishes as he grows older. In 1 Corinthians 15.9 we read, “For I am the least of the apostles, and am not worthy to be called an apostle, because I persecuted the church of God.” First Corinthians was one of the earliest epistles Paul wrote. Later he wrote the Epistle to the Ephesians where he says in chapter 3.8,” I am less than the least of all saints”. In 1Timothy, one of his last epistles, Paul states in chapter1.15, “Christ Jesus came into the world to save sinners, of whom I am chief”.

In verse 16 Paul says that his conversion is a “pattern” or “sketch”, “just like a master will first draw a rough pencil sketch before attempting his final work. This sketch revealed Paul, as illustration, pattern or model, of the type of work that sovereign grace was going to perform in the lives of all those who would believe hereafter”. (The Epistles of Timothy and Titus, page 82, by W. Hendriksen).

In Galatians 1.13-17 and Philippians 3.4-9 we have another subjective view of Paul’s conversion. They both deal with  Paul being saved by God’s grace rather than his self righteousness. William Rodgers draws some striking contrasts between the texts in Philippians 3 and  1 Timothy 1. “In Philippians 3 he describes himself so religious and so law keeping, the wonder is that he needed salvation at all; but in 1 Timothy 1 he thinks of himself as such a vile sinner, the wonder is that God was willing to save one like him, a “blasphemer” of His Son, a “persecutor” of His saints and an “injurer” of His work. In the one case he is depicted as men saw him; but in the other as he was in God’s sight.”

In conclusion, I quote the old adage:
”Only one life, it will soon be passed;
only what is done for Christ will last”.

¹ This is a common literary technique which abounds in the Bible especially in the Gospel and Epistles of John.

 

 

 

 

 

 

 

 

 

 

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