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ACTS CHAPTER SEVENTEEN
THE CHRISTADELPHIAN EXPOSITOR
TOWARD EUROPE — ACTS 16:6 TO 18:17
PAUL'S SECOND JOURNEY — ACTS 15:40 to 18:22
CHAPTER SEVENTEEN
Paul, Silas and Timothy move southwards throughout the areas of
Macedonia and Achaia, visiting the major centres, and finding challenging
situations as they preach the Truth to Gentile audiences. Some success attends
their efforts, although they continue to receive opposition from Judaizers and
their supporters.
The year is approximately A D53~55, and the infamous Roman emperor Nero
(AD54-68) occupies the throne of the empire. The apostle Paul, now about 4649 years of age, is accompanied by brethren Silas and Timothy; Luke remains
for a time in Philippi. The small company of brethren continue their preaching
campaigns as they travel southwards, facing envious Jews, brawling ruffians,
thoughtful Bereans, philosophical Athenians. In each centre, the preaching of
the gospel received different reactions, but through it all Paul and his company
remained steadfast in their commitment. It was a time of great challenge, but
this was met by a greater faith. It constituted the turning point for the
preaching work amongst the Gentiles, and resulted in the "world being turned
upside down" (Acts 17:6). The clear voice of the Truth brought the Christian
community into public notice, and ultimately resulted in the fierce opposition
of the Emperor Nero against believers. But for the time, the group that
accompanied the apostle Paul were actively engaged in the service of the Truth
and reaped encouraging results from their labours.
tance. These towns appear to have been
"twin-centres."
"they came to Thessalonica" — A
seaport described as the "chief southern
emporium" of the area (see also p. 339).
About 55 kms. from Apollonia.
Journey Into Thessalonica: Success in
the Synagogue — vv. 1-4.
VERSE 1
"Now when they" — By use of the
third person "they," evidently the writer,
Luke, is not with the travellers, having
remained at Philippi (see notes ch. 16:40).
"had passed through" — Being very
few, or no Jews at all in these two cities,
Paul did not stop. His policy was to preach
first to the Jews before turning to the Gentiles (ch. 1 3:46), and therefore set his plans
to proceed on to the city of Thessalonica.
"Amphipolis" — An important
Roman capital of the eastern province of
Macedonia, about 50 kms. southwest of
Philippi.
"and Apollonia" — A trading and
commercial centre, at about 46 kms. dis-
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THE CHRISTADELPHIAN EXPOSITOR
ACTS CHAPTER SEVENTEEN
Thessalonica — Acts 17:1-9
This was an ideal centre for the spread of the
gospel into all parts of Macedonia. Its population
at the time is estimated at about 200,000.
Besides serving as the capital of the province of
Macedonia, it was the main stop on the Egnatian
Way, a naval base, and an important commercial
port. Overland caravans thronged its hostelries;
ships filled its harbour; Roman officials, Greek
sailors and large numbers of Jewish merchantmen rubbed shoulders in its streets. Thessalonica
was a very cosmopolitan city, so that it was
appropriate that Paul and his companions should
be called by some, "world topplers" (ch. 17:6).
Whereas Philippi was an important Roman military centre, Thessalonica was a proud "free city,"
with its own council, and ruled by its own politicians (v. 8).
From such centres the Truth would radiate
out, which possibly explains why Paul was later
able to greet so many by name in the ecclesia at
Rome (Rom. 16).
Preaching in Thessalonica
Paul was, for some time, supporting himself
by manual labour (IThes. 2:9; 2Thes. 3:6-10),
though helped by donations from the Philippian
ecclesia (Phil. 4:16) who doubtless recalled with
gratitude how he had suffered on their account
(IThes. 2:1-2). He taught the Thessalonians the
facts concerning the two advents of the Lord
Jesus (Acts 17:3; IThes. 1:10; 4:14; 2Thes. 2:2)
as well as events leading to the return of the
Master (2Thes. 2:5).
Paul's Demeanor Among Them
He preached among them with power and full
conviction of the Truth (IThes. 1:5), with
unflinching courage (ch. 2:2), scorning the use of
flattery, but plainly declaring the issues involved
(ch. 2:5; 4:4-6). He sought no material advantage
of them, but scrupulously maintained an honourable and blameless character (ch. 2:5, 10),
warning, rebuking and caring for them as a father,
or as a "nursing mother" (ch. 2:11, 7). He was a
friend to them, ready to lay down his life (ch.
2:8); or as a shepherd caring for the flock (v. 11).
No record is given of Paul ever returning to
Thessalonica, though he desired to do so (ch.
2:17-18), but may have done so on a later visit to
Macedonia (Acts 20:1-3) or during the visit
recorded in ITim. 1:3.
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"where was a synagogue of
the Jews" — Indicating a significant Jewish population in the city.
VERSE 2
"And Paul, as his manner
was, went in unto them" — Maintaining his policy of "Jew first,
then Gentile" (ch. 13:46; Rom. 15:
25-27). He took every opportunity
to "speak the Word, in season and
out of season" (2Tim. 4:2).
"and three sabbath days reasoned with them" — The "seventh day" was used as appropriate
for preaching, taking advantage of
the larger Jewish gatherings. The
word "reasoned" (Gr. dielexato)
indicates a thorough discussion, so
as to convince the hearers of the
fulness of their argument. This was
seen as being most appropriate to
the presentation of the Truth. Anything less than a "reasoning" which
reveals the principles of true belief
constitutes a mere dabbling, "settling nothing." In present-day
preaching efforts, the example of
the apostles is well worth noting,
for though circumstances might
change, the Truth has not, and the
same principles of salvation need
to be emphasised.
"out of the scriptures" — The
true basis for any discussion and
exposition (Jn. 6:63; Mat. 12:48).
These scriptures constituted the
Old Testament writings, out of
which the brethren expounded on
the work of Christ. Today there is a
tendency to use displays and techniques which can discourage the
audience from turning up scripture
for themselves. Whilst visual presentations of scripture might be
helpful in some circumstances,
they should never replace the
appeal for people to "read the
Word" for themselves. Impressions
formed in the way ecclesias present
the Truth to the stranger can well
influence their future attitude for
better or for worse.
ACTS CHAPTER SEVENTEEN
VERSE 3
THE CHRISTADELPHIAN EXPOSITOR
"Opening" — Gr. dianoigon, "to
completely open" the Scriptures, thus
showing the clear evidence of Christ's mission (cp. ch. 16:14). Only Luke uses this
word in the N.T. (here, and in Lk. 24:32):
"to make plain what was previously not
clearly understood..." He first "opened,"
then "alleged."
"and alleging" — Gr. paratithomi, "to
set before." Concordant: "placing before."
This word is from para, "beside," and
tithemi, "to put," hence: "setting alongside." This can indicate that Paul first set
forth the scriptures, and then "set alongside" them the evidence of Christ's life,
demonstrating that, historically, the Lord
had fulfilled all these prophecies, and was
therefore unquestionably the Messiah.
Thus Paul first opened the Scriptures and
then placed before the people the Truth in a
systematic exposition. In conjunction the
two words indicate: "he proved by citations."
"that Christ must needs have suffered" — Such teachings are illustrated
from the events of Gen. 22, and the prophecies of Isa. 53:4-5; Psa. 9:13, 16; etc.).
"and risen again from the dead" —
Using the O.T. scriptures, this is indicated
in the type of Jonah (ch.2; see further in
Acts 3:18; Isa. 16:10; ICor. 15:4).
"and that this Jesus, whom I preach
unto you, is Christ" — Expressed in the
first person, this is obviously a verbatim
quotation of Paul's words; evidently stated
with much emphasis as he was moved by
the power of the Word (ch. 18:5).
VERSE 4
"And some of — Gr. ek, "out of."
The audience was divided on the matter,
but a company of the Thessalonian Jews
sought further eludication on the matters of
salvation.
"them believed and consorted with
Paul and Silas" — The word "consorted"
is from the Gr. proseklerothesan, "to assign
by lot;" and is also used in ch. 1:7. The
respondents threw in their lot with the
apostles.
"and of the devout Greeks a great
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multitude" — Indicating the influence of
the synagogue as a bridging instrumentality whereby the proselyte Gentiles of the
city might be drawn to Christ (Gal. 3:24).
See also Acts 17:4; 10:2; 11:21; 13:48;
14:1; 18:4. Ramsay translates this phrase:
"Many of the God-fearing proselytes, and a
great multitude of the Greeks, and of the
leading women not a few." Thus Paul's
work extended beyond the synagogue to
the city. This would require more than the
three weeks mentioned in v. 2. It would
also require more time for the Philippians
"Christ must needs have
suffered... and risen" — v. 3
The first phrase is better rendered:
"that it behoved the Christ to suffer..."
"it had been necessary for the Christ to
suffer and rise again..." (Wey.). "it was
needful..." (Roth.) The Jews found
great difficulty in understanding how
the Messiah could be both a suffering
servant and a conquering king. There
was only one answer to this particular
problem faced by the apostles in their
preaching; and that was to expound
upon the doctrine of the atonement.
The Jews had to be shown from numerous scriptures (Gen. 3:15; 2Sam. 7:1214; Isa. 53; Psa. 16; Psa. 22, etc.) that
the Messiah would firstly present his
life as a perfect sacrifice to Yahweh,
and in his death declare the righteousness of God, demonstrating that the
flesh, even when without transgression,
was rightly related to death. Psa. 16:81 1 , for example, reveals six prime
aspects of the life of the Messiah: [ 1]
His life before God would be faultless;
[21 He would die; [3] He would be
buried; [4] He would be raised from the
dead; [5] He would be granted eternal
life; [6] He would ascend into the presence of Yahweh. As in the preaching of
Peter (Acts 2:28) doubtless Paul and
the other apostles made constant use of
this Psalm, which would have made a
tremendous impact upon Jews, provided their minds were open to receive
the Word. — J. U.
THE CHRISTADELPHIAN EXPOSITOR
ACTS CHAPTER SEVENTEEN
to collect the two gifts of money mentioned
in Phil. 4:16.
"and of the chief women not a few"
— Women belonging to influential fami
lies in the society. They enjoyed a more
liberated position in Macedonia than else
where.
3:5)! Incited by the envious Jews, this villainous group aroused others, gathering
support, until all the community was
involved in the commotion.
The word "uproar" is from the Gr. thorubeo, to be in tumult.
"and assaulted the house of Jason"
— A Jew with the Romanized form of the
name "Jesus," who, perhaps because of his
association with this name, was faced with
hostility(Acts 17:3). The brethren were
lodging with him (Acts 17:7) and Jason
later travelled with the apostle, who called
him "my kinsman" (Rom. 16:21).
"and sought to bring them out to the
people" — The brethren accommodated in
Jason's house, were now all of "them"
assaulted by a noisy rabble, incited by the
Jews, who had probably been promised
"protection" by the lawyer "sharks"
employed for this purpose.
Lot's "house" was similarly attacked
by the hoodlums of Sodom (Gen. 19:5),
revealing the terrible state of that society.
Opposition from the Jews — vv. 5-9.
The initial response from the community had been both exciting and encouraging, but this was about to be dramatically
challenged. Jealousy is now aroused in the
hearts of the Judaizers, who incite the mob
and cause much anguish to be experienced
by the believers.
VERSE 5
"But the Jews which believed not"
— The phrase "which believed not" is not
in the original text, although obviously
implied. Paul's work was constantly hin
dered by the Jewish element which
opposed his teaching of Christ's salvation,
and took every opportunity to destroy it.
"moved with envy" — The motivating force behind Christ's crucifixion (Mat.
27:18), opposition to the apostolic teaching
(Acts 13:45), and the basis for evil works
(Rom. 1:29; Jas. 4:5). Envy can cause
some to "preach Christ" (Phil. 1:15; ITim.
6:4) out of an overwhelming desire for personal popularity and public acclaim.
"took unto them certain lewd fellows" — Gr. ponerous, to be hurtful, evil.
RV: "vile." Concordant: "wicked." This
phrase describes a company of undisciplined and reprobate troublemakers, who
continued to seek for self-gratification by
inflicting terror on others.
"of the baser sort" — Gr. agoraion.
Lit. "relating to the marketplace," hence, to
saunter about lazily, seen in the loafers of
the community, the ruffians who frequent
public places to exert influence or power
over others.
The word is also used of the affairs
usually transacted in the market place —
hence of judicial assemblies (cp. ch.
19:38).
"and gathered a company, and set all
the city on an uproar" — From small
beginnings, a great fire results (cp. Jas.
VERSE 6
"And when they found them not" —
Paul and Silas, who were accommodated
inside Jason's residence.
"they drew Jason" — Probably Jason
and his associates endeavoured to protect
Paul and Silas from the mob, as Lot also
tried to guard the visiting angels from the
insults and wicked intentions of the
Sodomites (Gen. 19:6).
The word "drew" is better rendered
"dragged" (Wey.), indicating considerable
violence. It is used in connection with the
earlier activities of the unenlightened Saul
of Tarsus, who "haled" men and women,
committing them to prison (ch. 8:3).
"and certain brethren" — The first
evidence provided by Luke that an ecclesia
had now been formed in this city.
"unto the rulers of the city, crying"
— The word "rulers" is the Gr. politarchas,
from polites, "citizen," and archo, "to
rule." The use of this term in the verse was
once disputed as unknown in Greek litera
ture, but an inscription bearing it was
found in Thessalonica, stating that the city
was governed by seven politarchs. They
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ACTS CHAPTER SEVENTEEN
THE CHRISTADELPHIAN EXPOSITOR
constituted the ruling council of Thessalonica.
"These that have turned the world
upside down are come hither also" —
Diaglott: "disturbed the empire"; Con.:
"raised the inhabited earth to insurrection."
Such a complaint was made against Christ
(Lk. 23:1-5), and continued against the
apostle Paul. The word "world" is the Gr.
oikumenen, the habitable area; thus the
Roman empire. This indicates the extent of
the apostolic teaching, and the way it permeated the community, so that an ecclesia
was established in the very capital itself
(Rom. 1:7).
Paradoxically, the words "upside
down" (Gr. anastatosantes) can have the
idea of "driving out of the home," thus by
implication "to disturb." The accusers had
"turned out" Jason and his household, and
now condemned Paul for acting similarly
against the Roman Empire!
VERSE 7
"Whom Jason hath received" —
Thus implicating him in the charges as an
accomplice.
"and these all do contrary to the
decrees of Caesar" — The professedly
loyal concern of this unruly and untrustworthy riffraff, was hypocritical (v. 5)! It
was the very charge levelled earlier against
the Lord Jesus (Lk. 23:2; Jn. 19:12, 15).
The charge of treason was punishable
by death. It was one the politarchs could
not ignore; yet, probably aware that it was
trumped up, they took the mildest course
that was prudent in the circumstances.
"saying that there is another king,
one Jesus" — As earlier the Jews had
complained that the Lord Jesus claimed
kingship (Jn. 19:12, 15). Paul often spoke
of the kingdom (IThes. 2:12; 2Thes. 1:5),
and would have clearly outlined at length
in his address, the eventual return to earth
of Christ, and of his coming reign (Acts
17:3).
VERSE 8
"And they troubled the people and
the rulers of the city, when they heard
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Turning the World Upside Down!
— v.6
As a colloquial expression, the AV
rendering expresses the results of the
Word preached with power in a hostile
environment, not by the preaching of
the Word alone, but rather the fiery
antagonism of those adverse to the
Word. The primary reason is that the
preaching of the gospel, "in spirit and
in truth," with uncompromising vigour,
drives back the forces of spiritual darkness; for the light of the Truth attacks
the darkness and reveals ungodliness
and evil. Consequently animosity, of
varying degrees of violence and hostility, is manifested, not merely because
those who hear the Word are in darkness, but because they love the darkness. Christ stated this clearly: "This is
the condemnation, that light is come
into the world, and men loved darkness
rather than light, because their deeds
were evil" (Jn. 3:19). All enemies of the
Truth react in this way.
There are profound lessons in this
for the ecclesia. The same result will be
produced with the body of believers
when "men arise," as "grievous
wolves" who do not "spare the flock"
from their erroneous doctrines and their
rejection of sound, fundamental principles of the Scriptures. It happened in
Israel. Many times. "Thus saith Yahweh, Stand ye in the ways, and see, and
ask for the old paths, where is the good
way, and walk therein... But they said,
We will not walk therein... that they
might be unto Me for a people, and for
a name, and for a praise, and for a
glory: but they would not hear..." (Jer.
6:16; 13:11). And what of the first century ecclesias? "There are certain men
crept in unawares... Raging waves of
the sea, foaming out their own shame;
wandering stars, to whom is reserved
the blackness of darkness for ever..."
(Jude 4, 13). A heavy price is to be paid
by all who undermine or pervert sound
apostolic teaching. — J.U.
ACTS CHAPTER SEVENTEEN
THE CHRISTADELPHIAN EXPOSITOR
these things" — The whole community
had now become involved in the agitation.
The Gr. word for "troubled" is etaraxan, to
stir up; to convulse violently.
VERSE 9
"And when they had taken security
of Jason" — Gr. hikanon, a substantial
bail was demanded of Jason. They could
not act legally against Paul who was a
Roman citizen.
"and of the other, they let them go"
— RV: "others;" Diaglott: "the rest" (cp.
v. 6). The Truth had already taken deep
root in Thessalonica (IThes. 1:6-8), and
the accusations of the Jews were powerless
to discourage the believers.
In Berea: The Diligent Bereans
— v v.1 0-13.
The ecclesia in Thessalonica feels
responsible for the safety of the visiting
brethren, and takes opportunity to send
them to the nearby city of Berea, where
they find a different reception.
"They received the Word" — v. 11
Herein lies the key to true conversion to Christ. "They very readily
received the Message, and day after
day searched the Scriptures to see
whether those things were so" (Wey.,
marg.). "They received the Word with
great eagerness, examining the Scriptures daily..." (NASB). Without prejudice, they showed keen interest and
openness of mind. However, their
objective should not be overlooked:
they genuinely desired to test Paul's
teaching by the light of the Old Testament Scriptures, to determine the truth
upon the basis of what the Word stated,
and nothing else. True "nobility," in the
scriptural meaning of the term, lies not
in the accident of birth but in excellence of character. Their genuineness
was revealed in their eager readiness to
receive the Word, to study and investigate its message, to search for themselves, to "judge for themselves what is
right" (Lk. 12:57). In this, they
remained consistent. They uncovered
the Truth through an orderly approach
to Bible study, which they undertook
"daily" over an unspecified period of
time. Enthusiastic students of the Word,
the Berean brethren remain, until this
day, an outstanding example for all to
imitate. — J.U.
VERSE 10
"And the brethren immediately sent
away Paul and Silas" — They acted in
haste because of danger from the multitude
(cp. ch. 9:24; 23:23, 31).
"by night unto Berea" — They would
travel west along the Egnatian Way for
approximately 30 kms., then south along a
more difficult terrain for about 45 kms.
Berea was a city of Macedonia on the
slopes of the Olympian mountain range.
"who coming thither went into the
synagogue of the Jews" — Unswervingly
Paul made the preaching of the Truth to the
Jews his first duty (v. 1; cp. ch. 13:46).
VERSE 11
"These were more noble than those
in Thessalonica" — The Greek for "more
noble" is eugenesteroi, "wellborn." The
word denotes a quality of mind and heart
and indicates a generous and honourable
character, and those more disposed in their
feelings toward others. Thus "many" here
believed (v. 12) compared with "some" of
the Thessalonians (v. 4). The Diaglott has:
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ACTS CHAPTER SEVENTEEN
THE CHRISTADELPHIAN EXPOSITOR
"of a more noble disposition."
"in that they received the Word" —
Gr. logos, the preaching of the gospel message.
"with all readiness of mind" — Gr.
prothumias, alacrity, earnestness. This is an
excellent characteristic to be encouraged,
by which a person is prepared to examine a
matter presented. The wise man declared:
"It is the glory of God to conceal a thing:
but the honour of kings is to search out a
matter" (Pro. 25:2). The words "search
out" are from the Heb. chaqar, meaning "to
inspect intimately; to penetrate carefully,"
indicating a desire to examine in detail.
This was the attitude of the Bereans that
resulted in their appreciation of the gospel
taught by Paul and Titus.
"and searched" — Gr. anakrinontes,
to investigate; to judge, (cp. Jn. 5:39).
"the scriptures daily, whether those
things were so" — Their study of the
Word was not limited to the sabbath or the
synagogue. It was a daily occupation, by
which they manifested the quality of diligence, and established the credibility of the
teachings presented to them.
VERSE 12
"Therefore many of them believed"
— Their assiduous examination of the
apostolic teaching led to their faithful
acceptance in belief.
"also of honourable women which
were Greeks, and of men" — Diaglott,
Concordant: "respectable Greek women
and men." There were probably more
of the former, being mentioned first (cp.
v. 34).
"not a few" — This work may have
required Paul's presence in the area for
some time (perhaps several months?) during which he contemplated a return to
Thessalonica(lThes. 1:18).
VERSE 13
"But when the Jews of Thessalonica
had knowledge that the word of God was
preached of Paul at Berea, they came
thither also" — Driven by envy, the
Judaizers were a constant threat to the
work of the apostle Paul, and now tracked
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Athens —Acts 17:16-34
Athens was highly regarded as the
Model University of the ancient World!
To the Greeks it represented the centre
of culture and learning, becoming the
authority in philosophy, art and science. It pre-eminently portrayed the
"wisdom of the world" (I Cor. 1).
Under Roman rule, Athens was
permitted freedom of administration,
exercised by the Council of Areopagus.
This was conducted at the stony
entrance of a great open-air court of
justice, an eminence above the city, and
known as the Areopagus, the Hill of
Ares, named after the Greek god of war
(Acts 17:19). It was overshadowed by
the Acropolis, with its huge temple, the
Parthenon, which frowned down, as it
were, on Mars' Hill. Here, Athena, the
goddess of wisdom was worshipped.
Acropolis signifies The City at the Top,
once the original site of Athens itself, it
was subsequently dedicated to the worship of Athena, while the city spread
around the foot of the hill which rises
steeply and abruptly from the plain
beneath.
THE CHRISTADELPHIAN EXPOSITOR
ACTS CHAPTER SEVENTEEN
him down to Berea to disturb his work.
"and stirred up the people" — Gr.
saleuontes, to excite, agitate. Diaglott:
"exciting and troubling" — as the waves of
the miry sea, troubled by the wind (cp. Psa.
65:7; Isa. 17:12; Jer. 46:7).
Paul Continues Alone
to Athens — vv. 14-15.
It is decided to conduct Paul further
south to the Grecian capital of Athens,
while his companions remain at Berea,
probably to assist in the consolidation of
the Truth with the enthusiastic ecclesia.
Paul waits in Athens until Silas and Timotheus arrival later.
VERSE 14
"And then immediately the brethren
Prove All Things
The Bereans manifested a sincere,
yet stringent attitude in their search for
the truth. Their aim was to be totally
convinced. They believed that it was
necessary for them to make a clear
judgment in separating truth from error,
and that even the word of an apostle
was not to be taken for granted; an attitude which Paul fully endorsed (Gal. 1:
8). In this respect they applied the basic
principle laid down by Paul himself:
"Prove all things; hold fast that which
is good..." (IThes. 5:21).
This is a most important statement
in apostolic teaching. It is an instruction which may be accurately paraphrased: "Thoroughly examine a l l
things, by testing and putting to the
proof, passing final judgment after
establishing firm, unassailable verification; hold down firmly that which
evinces a harmonious perfection..."
The Bereans did not accept the ideal of
"blind faith," but insisted on acquiring
a faith which would result in conviction
and assurance. Those who pursue a
consistent and regular study of the
Word equipped with this attitude of
mind will, in due time, receive their just
reward. — J. U.
sent away Paul to go as it were to the
sea" — Or: "so far as..." They took him to
the sea coast, a distance of about 25 kms.
from the city.
"but Silas and Timotheus abode
there still" — They remained behind to
consolidate the work done and perhaps to
bring Paul news if there were any development which would enable him to return to
Thessalonica (cp. IThes. 2:18).
VERSE 15
"And they that conducted Paul
brought him unto Athens" — It is a witness to the great love generated by the
apostle among his fellow-workers that they
extended themselves to convey him to the
capital.
"and receiving a commandment
unto Silas and Timotheus for to come to
him with all speed" — It appears that Paul
required the assistance of his two companions for the work to be undertaken in
Athens, and instructed the messengers who
had accompanied him, to relay this to Silas
and Timothy.
"they departed" — Silas and Timothy
joined Paul at Athens. However, for some
reason, he sent Timothy back to Thessalonica (IThes. 3:1-2), and possibly Silas to
Berea, after which they both joined him in
Corinth (Acts 18:5) where the epistle to the
Thessalonians was written just after they
arrived (IThes. 3:6).
In Athens: With the Philosophers of
Athens — vv. 16-21.
A most dramatic situation faces the
apostle as he observes the circumstances of
this university city of culture and learning.
Paul directs his listeners to a teaching far
surpassing anything taught in the Athenian
schools, and finds himself invited to
address an assembly of the philosophers.
VERSE 16
"Now while Paul waited for them at
Athens" — He would have seen about him
all the evidences of Grecian education and
pride, the impressive temples and schools
for which Athens was noted. It was here
that Paul occupied himself as he waited the
354
ACTS CHAPTER SEVENTEEN
THE CHRISTADELPHIAN EXPOSITOR
arrival of Silas and Timothy.
"his spirit was stirred in him" — Gr.
paroxuneto, a medical term used by the
physician Luke, to indicate extreme excitement. RV: "provoked," thus, to rouse his
anger (Vine). The same word is used in
ICor. 13:5 as "provoked." Paul recognised
the blasphemy of the Athenian worship, so
evident on every side, and could restrain
himself no longer. In this, he reflected the
emotion of the prophet Jeremiah at the
idolatrous worship in Jerusalem (Jer. 20:9).
"when he saw the city wholly given to
idolatry" — Concordant: "idol-ridden."
There were temples and statues everywhere, including sculptured forms of Minerva, Jupiter, Apollo, Mercurius, Bacchus,
etc. On the north west of the Acropolis is
found a beautiful temple: Theseum. On the
south-west is the ancient theatre of Dionysius; and not far from that the tall pillars of
the Temple of Zeus (Jupiter); and the arch
of Hadrian."
VERSE 17
"Therefore disputed he in the synagogue with the Jews" — As was his established practice (vv. 2, 10; 13:46).
"and with the devout persons" —
Evidently Grecians who manifested a religious fervour for the Athenian idolatry, so
common throughout the city.
"and in the market daily with them
that met with him" — Gr. agora, an open
square in the city, where philosophic discussions, idle conversations and business
propositions took place. There gathered
orators, statesmen, poets, philosophers.
Perhaps Paul imagined that the religious
character of the city provided some hope
for the Truth to be forthrightly presented.
At least the people were religious and
might well respond to the reason and logic
of the Truth.
His gospel proclamation effort resulted
in him appearing before the council, being
brought to their notice by the commoners.
VERSE 18
"Then certain philosophers of the
Epicureans" — Followers of the philosophy of materialism and pleasure based on
355
the teachings of Epicurus (BC342-271),
with the object of finding in these principles a practical guide to happiness.
Real pleasure and not absolute truth
was the end result at which he aimed; experience and not reason was the test on which
he applied. This philosophy degenerated
into mere materialism. Thus pleasure was
the highest good, which, being free from
evils, promised a tranquil life.
"and of the Stoics" — The Stoics
were followers of Zeno ( BC 360) who
taught in a porch (stoa), stating that the
supreme good was a virtue, and that man
should therefore be free from passion, and
not be moved by joy or grief, passion, or
pain. The Stoics were fatalists. Their
morality was based on pride, on individual
independence, the issue of fate (Unger).
Reason was the god worshipped, and any
actions contrary to it were evil. They held
that a man must conquer his sins by his
own ability and self-will.
Their philosophy had no place for a
saviour, or resurrection. It was the Philosophy of Fleshly Pride, which finds its present-day counterpart in communities holding that self-discipline on its own account
can achieve the objectives in life.
"encountered him" — Gr. sunballo,
to join with him; to combine together. They
sought out his company, from curiosity
concerning his teaching. It was the anticipation of debate that represented the great
attraction. The "joining," based on convenience, like that of Pilate and Herod (Lk.
23:12), was not because of compatibility of
understanding and belief (see its use in ch.
4:15).
"And some said, What will this babAthens: Centre AtLearning
ACTS CHAPTER SEVENTEEN
THE CHRISTADELPHIAN EXPOSITOR
bier say?" — Gr. spermologos, signifying
"a seed-picker," thus one who is a loafer, or
indulges in baseless gossip and trifling
talk. The AV margin suggests: "base fellow," a figurative term used for a man
hanging about markets, collecting scraps
fallen off loads, like the scavenging birds
of the field. Thus it describes a retailer of
scraps of information gathered from others.
Simply, a plagiarist.
"other some" — Paul's challenging
teaching caused a disagreement amongst
those who listened.
"He seemeth to be a setter forth of
strange gods" — Gr. daimonion,
"demons; deified spirits." They claimed his
teaching concerning the majesty of Yahweh and the purpose of the Lord Jesus
Christ, reflected their own ideas of deified
spirits, such as martyrs, the "immortalised"
Grecian heroes, etc. (cp. I Tim. 4:1, where
the word is used to describe the fables of
Christendom).
"because he preached unto them
Jesus, and the resurrection" — In their
ignorance they imagined Jesus to be
another spirit, or foreign deity, because of
the resurrection.
— Gr. 'The Hill of Aries, " the Greek god
of war. The AV margin has the Latin term:
Mars' Hill. It was the locality of the highest court in Athens, which was conducted
on this unique, bare rock, 114 metres (377
ft.) high, northwest of the Acropolis, and in
its shadow. Steps cut into the rock led to
rock-hewn seats where the Court met to
consider matters of education, religion, or
to determine whether any new philosophy
should be permitted, or forbidden, to be
taught in the city. There appears to have
been no judicial proceedings as far as Paul
was concerned, and the group could have
just settled there, as a convenient place for
a discussion.
"saying, May we know what this new
doctrine, whereof thou speakest, is?" —
Paul was invited to elaborate on the statements made in the courts below Mars' Hill,
and in the market place. The courtesy
shown here later changed to mockery and
procrastination (v. 32).
VERSE 20
"For thou bringest certain strange
things to our ears: we would know therefore what these things mean" — The
word "strange" is from the Gr. xenizo, "foreign," thus unknown. They thus labelled
his statements as unlike the well-loved
Athenian speculations, and therefore foreign. However, they delighted in the mood
and spirit of argument even more than in
their own beliefs!
VERSE 19
"And they took him" — The Gr. epilambanomai has the idea of seizing with
some force. Perhaps the excitement of the
mob engendered an insistency that would
brook no delay.
"and brought him unto Areopagus"
VERSE 21
"(For all the Athenians" — Their
general character was speculative and
inquisitive, continually taken up with the
discussion of philosophy, and the cut and
thrust of debate.
Compare their attitude with the character of the Cretians, in Tit. 1:12! In discussion, or in teaching the Truth, national
peculiarities need to be taken into account.
In this regard, Paul was remarkably wise,
ensuring that he did not unnecessarily
alienate those with whom he had contact
(ICor. 9:20), although, at the same time,
not allowing such differences to compro356
ACTS CHAPTER SEVENTEEN
THE CHRISTADELPHIAN EXPOSITOR
mise his position in the Truth.
"and strangers which were there" —
Those coming from foreign parts in order
to enjoy the scholastic atmosphere in
Athens. It was renowned for its schools of
philosophy, and a favourite resort for visiting scholars and learners alike, who
flocked to hear the sages, and to acquaint
themselves with the Athenian institutions.
Unfortunately this generated a speculative
attitude, so evident in the principles of
philosophy.
"spent their time in nothing else" —
A particularly perceptive and illuminating
observation, that indicates a general attitude of indulgence.
"but either to tell, or to hear some
new thing)" — The latest idea! The modern fad! Such trivialities provided the
excitement of these Athenians — again so
obvious in present-day trends. This leads to
the folly of gossip; of a feeble and witless
communication that serves no valuable
purpose.
Paul's Address to the Athenians:
The Unknown God — vv. 22-31.
Paul prepares to speak to this Gentile
audience who had gathered at Mars' Hill.
Significantly, he makes no reference to the
covenants of Promise, of which the Athenians would be entirely ignorant. On the
other hand, his speech emphasises the fact
that there is a unique and almighty Creator
of all mankind, and therefore every individual has a responsibility to acknowledge
and obey Him.
VERSE 22
"Then Paul stood in the midst of
Mars' hill" — The AV margin has: The
Court of the Areopagites. See notes on v.
19. It would have been a significant and
appropriate moment. There, above him,
towered the Acropolis, the magnificent
temple that crowned the city of Athens, and
represented the glory of its people. Around
him were gathered the intelligentsia of the
Athenian schools, and many curious
onlookers. The apostle, a lonely figure in
the midst of the sophisticated ignoramuses
of society, stood courageously and set forth
357
the challenging teaching of the God of the
Hebrews, Creator of all mankind.
"and said, Ye men of Athens, I perceive" — Gr. theoreo, to discern; to
"Some New Thing" — v. 21
This spirit, which is of the flesh —
since the Athenians were unacquainted
with the things of the Spirit — represents one of the greatest dangers to the
Brotherhood. It is a delusion of the
human mind that contentment, and confidence in what has been proven to be
sound, brings satisfaction only for a
time. The tendency is, that after a while
either complacency sets in, or there
develops a desire to seek further afield
for something different. So far as the
Truth is concerned, both of these
extremes are to be avoided. Once the
Truth has been received with a firm
conviction, the inclination towards a
restless and dissatisfied inquisitiveness
may prove disastrous. The world is
never satisfied. The general populace
are never content, always engaged in a
vain search for diversion. Change is
ever present and sought after. Fashion,
entertainment, food fads, motor vehicles, hobbies, the "latest" in this or that.
There is always "some new thing" to
captivate the mind and invite attention.
Such are the ways of the world,
because they are in harmony with the
restive, unsettled nature of man.
Brethren dare not treat the Word of
God in this manner. Truth is timeless
and changeless. The Christadelphian
Community was established more than
150 years ago upon the basis of the
rediscovered apostolic faith. Soon after
those days, brethren began to arise
"speaking perverse things, to draw
away the disciples after them" (Acts
20:30). Like the Athenians, they sought
"some new thing." Let all brethren and
sisters remain on their guard. Beware.
The Athenian spirit has not disappeared
from the Brotherhood. "When the Son
of Man cometh, shall he find the faith
on the earth?" (Luke 18:8). — J. U.
ACTS CHAPTER SEVENTEEN
THE CHRISTADELPHIAN EXPOSITOR
"All the Athenians"
In this incisively-worded verse, Luke
describes the general character and disposition of
the Athenians. His candid appraisal of their
predilection for vain philosophising is not to be
doubted. Athens was looked upon with awe as a
distinguished centre of learning. Many and varied
were the schools of scholarship. As the centre of
the literary world, the theories and postulations
found there were beyond numbering. Devotees
from other parts of the world (the "strangers" of
this verse) travelled to Athens to become
acquainted with the city's places of learning and to
listen to the numerous voices of "wisdom" that
were found there. Such intemperate and liberal
characteristics are the very antithesis of the
disposition required for discovering the Truth and
remaining faithfully committed thereto. God's
Word provides a very simple and sublime test: "If
they speak not according to this Word, it is
because there is no light in them" (Isa. 8:20).
Isaiah does not merely suggest that something is
missing in the comprehension of those who teach
doctrines which are contrary to the Word. He
simply states: "There is no light in them..." No
light whatever. Yahweh does not accept a form of
teaching that is part light and part darkness. The
reason for this is clearly stated: "God is light, and
in Him there is no darkness at αΙΓ (U ohn 1:5).
The Lord Jesus Christ described the respected
professors of his day as "blind, leaders of the
blind." In regard to ecclesias, these words imply a
sober warning, both for professing teachers and
their pupils, for, "if the blind lead the blind, both
shall fall into the ditch" (Mat. 15:14). The ecclesia
is vulnerable. A great responsibility rests not only
upon teachers, but equally upon hearers. If
brethren and sisters are not thoroughly acquainted
with the Word of righteousness, remaining resolute and unyielding in their faithfulness thereto,
they may lose the kingdom. The outstanding
example of the "noble" Bereans should never be
forgotten or discarded. "They received the Word
with all readiness of mind, and searched the
scriptures daily..." (ch. 17:11). This attitude of
mind was utterly foreign to the Athenians. Hence,
all but a few looked upon the very principles of
the Truth with scorn and derision. To argue against
the teaching of the Word of God is to audaciously
tread the path that leads to perdition. — JU.
358
observe. Paul advanced the fact
that he was not unaware of their
religious attitudes. They could not
claim that he knew nothing of the
subject. He had carefully noted a
number of issues concerning their
persuasion.
"that in all things ye are too
superstitious" — Gr. deisidaimonesteros, from deido, "to fear,"
and daimon, "a demon." Diaglott:
"extremely devoted to the worship of devils." This statement
can be taken either as commendation or condemnation! The RV
has: "very religious;" the Concordant: "unusually religious." The
nearby temple of Zeus, the worship of Athena, the Theatre of
Dionysus, and other religious
buildings testify to Paul's comment, and he lays the basis for
asserting that their religious devotions had clouded their minds to
the reality of the Creator clearly
evident in the Hand of Nature.
VERSE 23
"For as I passed by, and
beheld" — Again he tenders his
astute observations. The words
"passed by" (Gr. dierchomai) signify "to traverse; to come and
go." The word "beheld" (Gr.
anatheoreo) has the idea of looking attentively; to look again.
Carefully, he shows his credentials to speak on the subject of
their devotions.
"your devotions" — Diaglott: "objects of your worship."
Having examined their fickle,
shallow beliefs, Paul now
advances a sound exposition of
Truth for their consideration.
"I found an altar with this
inscription, To THE UNKNOWN
GOD" — History has no record of
this particular image, though
there were altars to abstract idols,
such as "Fame," "Modesty,"
"Energy," "Pity," etc. The name
ACTS CHAPTER SEVENTEEN
THE CHRISTADELPHIAN EXPOSITOR
suggests that the worshippers were very
particular not to miss out any important
deity; therefore they honoured a god they
could not identify for public and private
calamities, but which had to be propitiated,
just in case...!
"Whom therefore ye ignorantly worship" — They worshipped this god without knowing why. This was a challenge to
every logic and reason, and revealed the
absurdity of Athenian worship of the intellect.
"Him declare I unto you" — Paul
proclaims himself as the ambassador of the
God whose existence they acknowledged,
but of whom they were ignorant. Note
Paul's skilful use of the local circumstances.
VERSE 24
"God that made the world" — Gr.
kosmos, the order and arrangement established by One whom Paul proclaims to be
the CREATOR. Paul probably quoted Psa.
146:6 as he had to Gentiles at Lystra (Acts
14:15). Note the similarity of argument
when comparing ch. 14:15 with ch. 17:24;
ch. 14:16 with ch. 17:30; and ch. 14:17
withch. 17:31.
"and all things therein" — Thus a
FATHER, overseeing the activity of all who
"live and move and have their being" (v.
28) by His power.
"seeing that He is Lord of heaven
and earth" — Gr. ge, "earth." Thus a SOVEREIGN LORD with almighty power over all
creation, including the vast expanse of the
heavens, as well as all the earth and everything therein.
"dwelleth not in temples" — Gr.
naos, "shrines," a challenging statement
in this city filled with idols and temples of
various descriptions. Above Paul towered
the Acropolis with its temple, the
Parthenon, epitomising the fleshly glory of
Athens. Below, on every side, were temples and buildings of classical glory. But
Paul's God dwells in heaven, needing none
of the buildings of Athens (Isa. 66:1-2)!
"made with hands" — Evidently c i t -
ing Stephen's words quoting from Isa.
66:1-2 (ch. 7:48). Previously, as Saul of
359
The Identity of the True God
Paul shows that the God they
"ignorantly worshipped" embraced all
the qualities of the divine. He was:
"God that made the world" —
CREATOR.
"and all things therein" —
FATHER
"seeing that he is Lord of heaven
and earth" — KING.
"Neither is worshipped with
men's hands, as though He needed
any thing" — OMNIPOTENT.
"seeing He giveth to all life" —
THE SUSTAINER.
Tarsus, he had fiercely opposed Stephen's
faith, but now the apostle Paul readily
advanced the same issues!
VERSE 25
"Neither is worshipped with men's
hands, as though He needed any thing"
— The word "worshipped" is the Gr. therapeio, with the idea of "waiting upon
menially." The RV has "served." Paul
contrasts the powerful majesty of the
Almighty in contrast to dumb idols which
depended upon the Athenians for their creation and maintenance (cp. l Kgs. 18:27).
"seeing He giveth to all life" — Gr.
zoe, "life." Yahweh provides the spirit of
life by which all living things subsist (Ecc.
12:7). Thus He is revealed as THE SUSTAINER (PSA. 50:8-12). God "serves" men
by providing the basis for their existence.
"and breath, and all things" — Gr.
pnoe, "breath." That which sustains all life
(Josh. 1 1 : 1 1 ; Gen. 2:7; 6:17; 7:22; Job
12:10;33:4).
VERSE 26
"And hath made of one blood all
nations of men for to dwell on all the
face of the earth" — From the unity of
God, Paul moves to discourse on the singular origin of mankind. Greek texts omit
"blood." It is not a classification of blood
cells, but the patriarch of mankind to which
reference is made. Thus, the RV and Dia-
ACTS CHAPTER SEVENTEEN
THE CHRISTADELPHIAN EXPOSITOR
Destructive Power of Idolatry
In striving to lead the men of Athens to
an understanding of the Truth, Paul commences his discourse by drawing attention
to the folly of idolatry (v. 24, cp. v. 29). One
true, Living Deity created all things. How,
then, can it be argued that there are many
gods? To Christadelphians this would appear
a simple and straightforward line of reasoning, requiring no additional consideration.
But there are further vital issues to be considered. Under the terms of the Mosaic law,
idolatry was treated as the most heinous of
all crimes. It was the only crime, when committed on a communal scale, that resulted in
an entire city being put to the sword. Where
there was clear evidence of this sin, all
inhabitants of the city — men, women, children, and all cattle and living creatures —
were to be destroyed. All the spoils were to
be heaped in the streets, and the city
destroyed by fire (Deu. 13:12-16). Why did
Yahweh withdraw all mercy and compassion
in these circumstances? Why was this sin so
utterly repugnant to Him? Because it represented a repudiation of His absolute sovereignty, and a rejection of His singular
authority. The sin of idolatry challenges His
right to be recognised as the only true Deity,
who alone is to be worshipped and honoured. But is idolatry limited to the worship
of pagan gods of wood, stone or metal? By
no means. The apostle says that "greed" is "a
form of idolatry" (Col. 3:5, Wey. Gr.,
pleonexia, "a desire to have more"). Note
that Paul ranks greed with the other base
passions listed in this verse. Why should
greed be set forth as an example of idolatry?
Because it is a form of desire which seizes
control of the intellect, dominating aims and
objectives, and thus consigning God to a
lesser place in the affections. In the mind of
such individuals, therefore, Yahweh has
been dethroned. Is this not idolatry? Does
it not represent one of the greatest dangers
to the brotherhood, especially in a mad,
crazed world, dominated by materialism and
selfishness? "My dearly beloved, flee from
idolatry!" (1Cor. 10:14). —JU.
360
glott have: "hath made of one" — All
have sprung from one source: Adam
(Rom. 5:17-19).
"and hath determined the times
before appointed" — Diaglott: "the
appointed seasons." This, the Athenian
idols could not do (Psa. 135:15-18).
The rise and fall of nations are determined by God (Dan. 4:17; Heb. 11:2;
Psa. 102:13), and faith enables a person to understand the purpose of the
time-frames of history (Heb. 1:3).
Nebuchadnezzar was told that the preeminence of Babylon was not by his
own ingenuity, but that "God hath
given thee..." (Dan. 2:37-38, 44; 7:25;
8:13; 11:27, 35; 12:6-7; Isa. 10:12;
Rev. 13:10). Simeon declared that all
these issues are "known unto God"
(Acts 15:18; Isa. 46:9-10), as the Controller of mankind.
"and the bounds of their habitation" — The "times of the Gentiles"
permit the wide dissemination of the
Truth (Deu. 32:7-8).
VERSE 27
"That they should seek the
Lord" — The divine control of the
times provides opportunity for Gentiles to respond to God.
"if haply" — Concordant Version:
"consequently;" Diaglott: "perhaps." It
is the responsibility of the created to
seek the Creator.
"they might feel after Him" —
Gr. pselaphao, "to grope like a blind
man." God is very near to man and has
left abundant witness in His many
gifts. Yet, because of spiritual blindness (v. 23), they grope uncertainly
toward Him. Hence the need of a
divine revelation, as in v. 30.
"and find Him" — Gr. heurisko,
to discover. The purpose and character
of the Deity is hidden from the natural
man; to know Him, requires a definite
application of effort by individuals to
rise above their natural state, for "it is
the glory of God to conceal a thing: but
the honour of kings is to search out a
matter" (Pro. 25:2).
ACTS CHAPTER SEVENTEEN
THE CHRISTADELPHIAN EXPOSITOR
"though He be not far from every
one of us" — The evidence of a divine
Hand is revealed in nature, but the wisdom
and instruction of Almighty God is only to
be found in His book! (cp. Heb. 1:1-2; Eph.
2:20; Isa. 55:3; 2Pet. 3:9; Psa. 139:7).
VERSE 28
"For in Him we live, and move" —
Gr. en, "by." Being the Creator (v. 24), and
Sustainer (v. 26) of all things, our life is
bounded by Him; He orders the laws of
nature for our benefit, and controls the circumstances in accordance with His eternal
purpose (cp. Ecc. 3:1-8). But an idol has no
such power; it cannot affect the life, nor
order the circumstances of those living
(Psa. 135:15-18. See Job 12:10; 34:14; Isa.
66:9).
"and have our being" — Diaglott:
"exist." Our very physical condition is controlled by the Almighty.
"as" — Even without divine revelation, man's own reasoning should teach
him from observation, the existence of a
living God (Rom. 1:20).
"certain also of your own poets have
said, For we are also His offspring" —
Paul quotes the words of Arastus of Tarsus
(BC270). Similar words were expressed by
Cleanthes (BC300). Both were Stoic poets
with whose writings Paul was evidently
familiar. His ability to fluently quote evidence from their own literature, would
have strengthened Paul's challenging
propositions to the Athenians.
VERSE 29
"Forasmuch then as we are the offspring of God" — If we are His "offspring," (Gen. 1:27), then, obviously, He
lives! And therefore, mankind is entirely
dependent upon Him! Compare the heavy
irony of Isaiah 44: 9-17.
The Gr. genos, (from the root ginomai,
meaning "to cause to exist; to come into
being") is also found in the associated
words "genealogy," and "generation."
"we ought not to think that the Godhead" — Gr. theos, "God." Here the word
speaks of the divine nature, or essence
361
(Rom. 1:20; Col. 2:9).
"is like unto gold, or silver, or stone"
— Since we are His "product," how foolish
to imagine that living creatures could be
made by gods of wood or stone — which
themselves are the work of man's hands!
"graven" — Gr. charagma, "a sculpture; It is used 24 times in Revelation as
the mark of the beast (Rev. 13:16-17; 14:911; 15:2; 16:2; 19:20).
"by art" — Gr. techne, the ability to
form by developed skill, such as a tradesman would reveal.
"and man's device" — Gr. enthumesis, deliberate act; determination. The
building of idols of wood and stone — or
of the imagination of the heart! (Lk. 1:51)
Seek the Lord... Feel After Him
This expression reveals Paul's
warmth and tenderness, as he patiently
endeavours to set before the Athenians
the love and compassion of Deity, and
His willingness to save men who will
draw near to Him "in spirit and in
truth." The words are something of an
analogy. The mental image that is
brought to mind is that of a blind man,
lost and helpless, trying to find rest,
consolation and safety. The word rendered "feel" primarily signifies "to
touch, to feel after, grope like a blind
man, or as in the dark" (Bullinger). The
word "seek" indicates the action of
looking for something or someone;
striving to find an objective or person.
The Athenians had their eyes wide
open to gaze with reverence upon their
idols, but were blind to the existence of
the One True Deity! It is as though Paul
is saying to them: "The true God
remains hidden from you, indistinguishable, because of your spiritual
blindness. But He is not far from every
one of us! In your blindness, seek light.
Listen to the voice of the shepherd, and
grope your way towards Him. You will
be able to find Him, to understand His
existence and perfection. Search diligently and with genuine desire, and you
will find Him..." — JU.
THE CHRISTADELPHIAN EXPOSITOR
ACTS CHAPTER SEVENTEEN
— is merely the exercise of human resolution. Thus, the apostle adroitly sets the
Athenian idols before them as common
structures of human device and carving,
without any relation to the divine (Isa.
40:18).
tion to the worthies of old, given exclusively to Israel (Amos 3:2). Gentile nations
were not held responsible to His law.
"God winked at" — Diag.: hupereidon, "overlooked." In previous times He
tolerated the idolatry which disgraced the
world generally, and did not necessarily
exercise judgment in that regard. His purpose then was to develop in Israel a people
for His Name, and He revealed His law to
that nation that they might be a witness to
the world. Gentiles were invited to
renounce their former position and to
become proselyte Jews. This is no longer
the case, for the gospel of Jesus Christ has
opened the way of salvation to Jew and
Gentile alike (Gal. 3:28).
"but now commandeth" — Since
Jewry had rejected Yahweh's witness (Isa.
55:4), by crucifying their Messiah, the
divine purpose was extended to embrace
the Gentiles, to bring all mankind eventually under the canopy of the Truth, and
amenable to judgment. Paul speaks with
authority as the ambassador of God, on the
basis of Peter's revelation (Acts 10:28, 45),
and Paul's own accreditation ( ch. 9:15).
"all men every where to repent" —
Gr. metanoeo, "to change the mind; to
think differently" (see notes, Acts 2:38).
VERSE 30
"And the times of this ignorance" —
Previously, the knowledge of Yahweh and
His purpose was bound up in His revela-
Times of Ignorance
Throughout history, the majority of
mankind had remained in ignorance
concerning the One True Deity. They
were content to worship gods of their
own making: gods of wood and stone.
The phrase "to wink at" is understood
to mean, in modern parlance, to "turn a
blind eye," or "to connive at." However, Paul does not use the term in this
sense. Yahweh cannot turn a "blind
eye" at sin; nor does He tolerate sin in
its various forms of rebellion against
His will. Since the time of the flood,
Yahweh had not manifested His power
to bring worldwide judgments upon
humanity. "In times past" God "suffered all nations to walk in their own
ways" (ch. 14:16). During this time
Deity permitted mankind to prove
beyond all doubt that "the way of man
is not in himself: it is not in man that
walketh to direct his steps" (Jer. 10:23).
Yet, throughout this long period He
continued to reveal Himself and His
purpose through Moses and the
prophets, as a witness to the Gentile
world. In apostolic times He began to
reach out further. His Word would go
forth to those who, "in time past were
not a people, but are now the people of
God: which had not obtained mercy,
but now have obtained mercy" (IPet.
2:10; cp. Hos. 1:9; 2:23). The gospel
message of salvation was to be carried
forth to all nations of the habitable (Gr.,
oikoumene). Therefore, the apostle proclaimed that God now "commandeth
all men everywhere to repent." — JU.
VERSE 31
"Because" — The climax of Paul's
address, as he summarizes the matters
raised, and presses home the point of
responsibility. Paul quotes from Psa. 9:8
and would doubtless explain verses 8-14 to
the assembled crowd in Athens at some
length. Note also the prophecy of Psa.
96:13, one of the psalms for the "sabbath
day" (Psalms 92-99) used by Paul in Heb.
4:9 for the sabbath rest (notably Psa. 95).
The subject of Paul's address at Athens is
based upon Psa. 96 in structure.
"He hath appointed a day, in the
which" — Gr. histemi, "to stand;" thus, to
"establish" (Diag.). The divine purpose has
fixed "a set time to favour Zion" (Psa.
102:13), a pre-determined conclusion to
the six thousand years of man's dominion,
prophesied by Daniel (Dan. 2:44), and
Ezekiel (Eze. 38:16). This "day" is immi362
ACTS CHAPTER SEVENTEEN
nent, and is described by Zephaniah
as the "day of Yahweh" (ch. 1:7, 14,
and throughout). If the Athenians had
to be alerted to the responsibility of
preparing for such a "day," those living at the end of Gentile times should
be all the more diligent in their
response! God will not be mocked —
either by Athenian idols, or by latterday apathy!
"He will judge" — Gr. krino, to
distinguish; to determine. It is the prerogative of the Creator to make a
decision as to what He desires to
retain, and what He prefers to reject.
Therefore the "devotions" (v. 23) of
mankind will be tested as to whether
they are of any value to the Deity (cp.
Isa.26:9). Judgment begins with
knowledge bringing responsibility
(IPet. 4:17; Acts 24:15, 25).
Note the use of the word krino in
regard to the Memorials: 1Cor. 1 1 : 3 1 .
"the world" — Gr. oikoumene,
"the habitable," including both Jew
and Gentile, thus defining all inhabited areas of the earth at the second
coming of Christ. "The judgments
written" (Psa. 149) will be worldwide.
"in righteousness" — Gr. dikaiosune, equity; justification. Divine justice is not executed "as man seeth"
(ISam. 16:7), but according to the
eternal principles of righteousness.
"by that man" — Gr. en, "in"
(see v. 28). The divine character was
imprinted in the Lord Jesus Christ —
not to be seen on stone and wooden
idols! Having overcome sin in himself, the Lord Jesus is divinely accredited to judge righteously, and according to the wisdom of Yahweh (Psa.
72:1).
Yahweh is manifested in this man
(Dan. 10:5-6; Rev. 1:13-16; Isa. 9:67; 42:13-14), as a Man of War (Exo.
15:3, as the Judge (Jud. 11:27) in
order to judge in righteousness.
"whom He hath ordained" —
Gr. horizo, to mark out; boundary (as
in a horizon). Diaglott: "appointed."
THE CHRISTADELPHIAN EXPOSITOR
The Power of the Resurrection!
It is sometimes argued that in Athens Paul
attempted an intellectual approach to his
preaching, as though he were a philosopher
among philosophers. A careful appraisal of
his speech will show that such a theory has no
basis for valid criticism. Beginning his
address at a point where his audience could
maintain interest — Who is the "Unknown
God"? Can He be identified? — Paul develops his line of reasoning to show that there is
a Living God; One who can be found and
who has the power to save. This leads
inevitably to the resurrection of the Lord
Jesus Christ: the centre-point of apostolic
teaching as here in Paul's speech at Athens.
No doctrine could have proved more unpalatable to Greek philosophers than that of bodily
resurrection and a coming judgment! Paul did
not water down his teaching to accommodate
his audience. Thus every line of reasoning he
had presented up to this point was irrefutable,
but when he spoke of the resurrection, they
closed their ears and their minds. They
regarded the idea of a bodily resurrection as
an absurdity. Why? Because belief in the resurrection of a dead body requires faith. The
speculating Athenians did not comprehend
the meaning or significance of faith. Faith is
not merely ''confidence in the realisation of
one's hopes... a conviction regarding things
which are not yet visible" (Heb. 1 2 : 1 ,
TCNT); it is the motivating power in the life
of an individual. It produces the "fruit of the
spirit" (Gal. 5:22) and a way of life that is
acceptable to the Deity. Had his audience
continued to heed his words attentively, Paul
would no doubt have spoken in greater detail
concerning the gospel message. Instead, since
they would no longer hearken, he "departed
from among them." He would have done so
with sadness, for God "is not willing that any
should perish, but that all should come to
repentance" (2Pet. 3:9). Finding the way to
repentance requires a humble, submissive
attitude towards the Word of God. All who
become converted to the Truth must continue
to manifest such an attitude, day by day, until
the coming of the Lord. — JU.
363
THE CHRISTADELPHIAN EXPOSITOR
The same Greek word as "determined" in
v. 26.
"whereof He hath given assurance
unto all men" — Diaglott: "furnished a
proof." Christ declared that he would judge
the nations (Jn. 5:25-26; Mat. 25), and God
confirmed those declarations by raising
him from the dead. The word "assurance"
(Gr. pistis) is the word commonly translated "faith" (cp. Rom. 10:17). It is a matter
of belief, and the evidence of that belief has
been clearly demonstrated in the work of
God in Christ (2Cor. 5:19).
"in that He hath raised him from the
dead" — Thus revealing a judgment
against sin which condemns and holds
mankind to the grave (Gen. 3:15; Acts
Paul's Teaching Concerning the
Coming Day of Judgment —
Acts 17:31
Divine Intention:
• PERIOD : an appointed day (Psa. 72:2;
102:13; Zeph. 1:7, 14; IThes. 5:2; Jas.
5:7-8).
PURPOSE : to judge those responsible
(Dan. 7:9-12; 1 2:1; Rev. 16:19; 17:1; cp.
Jer. 9:23-24; Rom. 14:10; 2Cor. 5:10).
PROCESS : in righteousness, the basis for
the judgment cp. Psa. 7:8; 9:8; 35:24;
72:2; 96:13; cp. Isa. 11:3.
• PERSON: in a man who in himself has condemned sin (Acts 2:22; Jn. 5:24; Mat.
26:24; Dan. 7:13; Psa. 9:4).
• PROMISE : assurance which provides for
faith (2Pet. 3:9; Psa. 105:42; Rom.
4:13).
• PROOF: the power of resurrection seen in
the Lord Jesus Christ (Rom. 1:4; Acts
10:40-42; Mat. 26:64; Rev. 5:5-6).
Christ is Coming!
To overthrow the forces of evil (Rev.
11:18).
To destroy the rule of men (Isa. 60:12).
To put down all oppression (Psa. 72:4).
To establish a divine government (Dan.
2:44; 7:27).
To set up a system of equity and right
eousness (Isa. 2:2-4).
ACTS CHAPTER SEVENTEEN
2:3 1). The wonder of the resurrection was
the divine seal upon the faithful obedience
and willing sacrifice of the Son of God
(Rom. 1:4), and therefore constituted the
Lord Jesus as the "Father of eternity" (Isa.
9:6), the "firstborn" of those who should
follow his example (Col. 1:15, 18; Heb.
12:23).
Thus, the Athenians were invited to a
grander and eternal hope. But to obtain it,
they would have to relinquish their dependence upon idols of wood and stone, and
seek the faith revealed in a living God, and
His eternal Son.
The Mocking Athenians — vv. 32-34.
The crowd listens attentively to the
exposition of this man, Paul, but upon
hearing him expound concerning the miracle of resurrection and life from the dead,
their minds, saturated with the "wisdom"
of Athenian education, are unable to
accept such a logical conclusion from the
power of the living God. They are certainly
not prepared to renounce their love of the
present life for the anticipation of the
future. However, there are a few who listen
with interest, but fewer still who respond to
the invitation.
VERSE 32
"And when they heard of the resurrection of the dead" — This doctrine was
ridiculed by Stoics and Epicurians alike. It
was outside their natural experience, and
beyond their comprehension. Yet, the evidence of nature was before them: a typical
resurrection occurs annually as the bare
trees and "dead" grasses of winter come to
life in springtime! But these Athenians
were unable to comprehend such divine
principles and sure witness. Their counterparts today are just as stubborn; the wonder
of the gospel message makes little impact
on the minds of humanity in general,
because they prefer idols of wood and
stone, of their own creation, rather than
lifting their vision to divine principles.
"some mocked" — Gr. chleuazo, "to
jest; jeer; ridicule." Ironically, those who
spent their time listening to idle gossip (v.
21), could not spare a few moments to lis364
THE CHRISTADELPHIAN EXPOSITOR
ACTS CHAPTER SEVENTEEN
ten to the sound words of Life. This same
characteristic is symptomatic of the last
days of mankind (Jude 18; 2Pet. 3:3).
"and others said, We will hear thee
again of this matter" — No formal decision was reached. The preaching of Christ
was foolishness in the eyes of these Gentiles (ICor. 1:17-31). Later a similar attitude was shown by the governor of the
Jews, for when Paul "reasoned of righteousness, temperance, and judgment to
come, Felix trembled, and answered, Go
thy way for this time; when I have a convenient season, I will call for thee" (ch.
24:25). This is still the attitude of many
today, who, for a time seem interested in
the Truth, but who vacillate, failing to seize
their opportunity, and never seem to come
to a responsible knowledge of the Truth.
The call of the Truth, as Paul reasoned to
the people of Athens, is a complete devotion and a full persuasion of responsibility
to its requirements.
VERSE 33
"So Paul departed from among
them" — He left the assembly sitting on
their stone benches in the Areopagus and
descended the steps to the city.
VERSE 34
"Howbeit certain men clave unto
him and believed" — The Greek for the
word "clave" is kollao, to glue, or fix
together. Some of the Athenians recognised
the logic of Paul's presentation of Truth,
and attached themselves to his company.
Firmly embracing the Truth, they followed
his example of discipleship.
"among the which was Dionysius" —
His name signifies The God of Wine. Unger
claims he was eminent in Athens for his literary ability, having first studied at Athens,
and then at Heliopolis in Egypt, for which
reason, possibly, he is specifically mentioned. His conversion would have made
an impression upon the community, but
few followed his lead.
"the Areopagite" — He was also a
member of the Supreme Court (v. 19), and,
apparently, the only one of them prepared
365
to acknowledge the Truth.
"and a woman named Damaris" —
Her name means Gentle. She must also
have been prominent in Athenian life to be
so mentioned.
"and others with them" — Good
work was effected by Paul's proclamation
to the Athenians on Mars' Hill, and his
instruction to those who "followed him,"
so that an ecclesia was established in the
very heart of Gentile education! But the
results were not as spectacular as elsewhere. The environment of philosophy and
learning was not a fruitful one for the
Truth. Even the synagogue was influenced
by this spirit. It was evidently too weak to
make proselytes among the Greeks (v. 17).
Following these experiences, Paul left
Athens (Acts 18:1), never to return as far
as the record is concerned. We hear nothing
more of the ecclesia in this city.