Acts 17

Acts 17 (NKJV)

The Second Missionary Journey

What characterizes a person who shakes up the world for the gospel? From the narrative of Acts 17 emerge four key words that provide the answer: courage, content, converts, and conflict. The accounts of Paul’s ministry at Thessalonica and Berea are closely parallel and need to be considered together.[1]

What the Mission Team Finds in Thessalonica

  1. Courage

17     Now (after the jail event) when they (left Philippi—Paul, Silas and Timothy, as it appears Dr. Luke stayed back referring to himself in the third person again [maybe tending to the new church plant], c.f., 16:19) when they had passed (along the Egnatian Road and) through Amphipolis ([AAHM—PHEE—POLICE] about 30 miles—assumedly only spending the night there—another assumption is that they didn’t walk covering that many miles with their wounds) and (the next day they traveled through) Apollonia, ([AH—POE—LOW—KNEE-AH] another 30 miles) they came (after 3 days travel and just under 100 miles)[2] to Thessalonica, where there was a synagogue of the Jews (implying that there wasn’t a synagogue in Amphilpolis or Apollonia).

At Thessalonica, the traffic of the sea met the traffic of the land. The city, located on the Gulf of Salonika, is near two rivers (the Vardar and the Vistritza). In ancient times, the people used these rivers to transport the agricultural products they raised in the fertile plains along the river banks. Besides being a commercial center, the city in Paul’s day was the capital of Macedonia and served the entire province as an administrative center. In their campaign against Brutus and Cassius, who had assassinated Julius Caesar, the Romans placed a military garrison in Thessalonica. For its support of Mark Antony and Octavian (later known as Augustus), the Romans gave Thessalonica the status of a free city in 42 b.c.  When Paul and his companions stayed there, about two hundred thousand people, among them numerous Jews, lived in Thessalonica. This strategically located city became a base from which the gospel spread throughout Macedonia and Greece (I Thess. 1:8).[3]

 2 Then (after arriving) Paul, as his custom (practice, pattern) was,

went in to them (at the synagogue—Paul went to them, he met them on their home ground, he took the initiative to engage with them, not waiting for them to come to him), and for three Sabbaths

2. Content

  • (Paul) for three Sabbaths REASONED (presented intelligent arguments concerning the gospel through Q&A time; the vehicle of questions and answers, dialog, Paul) reasoned with them (the Jews and Proselytes) from the (authority of the) Scriptures (where the real power of understanding and persuasion resides),
  • 3 EXPLAINING (to propound: speaking in simple and plain terms in order to remove any obstruction to the opening of the mind and heart of the listeners)  
  • and DEMONSTRATING (reading, quoting pertinent Scripture and other crucial evidence) that the Christ had (of necessity) to suffer and rise again from the dead (as He did suffer and die on the cross, but rose again on the third day),

and saying (in conclusion), “This Jesus whom I preach (testify) to you is the Christ.” (He alone fits the criteria of the prophesies of Messiah—He suffered/died, He rose from the dead, thus He, Jesus Christ it the Messiah/Savior.)

3. Converts

 4 And some (a small portion) of them (Jews) were persuaded (convinced, agreed with the evidence); and (in contrast the small portion of Jews who believed) a great multitude of the devout Greeks (agreed with the evidence), and not a few (but a large portion) of the leading (most influential, upper class) women, joined Paul and Silas (as brothers and sisters in Christ, as well as joined them in spreading the gospel of their Savior).

The Thessalonian church was [found later to be] a spiritually reproducing church. Two of its members, Aristarchus and Secundus, joined Paul in his evangelistic work (Acts 20:4). [And] Paul commended all the church members in 1 Thessalonians 1:8, because “the word of the Lord [had] sounded forth from [them], not only in Macedonia and Achaia, but also in every place [their] faith toward God [had] gone forth.” The Thessalonians used their strategic location on the Egnatian Way to spread the gospel far beyond their own city.[4]

4. Conflict

5 But the Jews who were not persuaded (who rejected the evidence—preferring darkness rather than light), becoming envious (of Paul’s influence and popularity with the people—not being able to disprove Paul’s evidence), took some of the evil men (who lived for trouble) from the marketplace, and gathering a mob (through their natural, charismatic and evil ability to stir people up, didn’t stop until they had), set all the city in an uproar (they had cited a riot) and attacked the house of Jason (an early believer who had encouraged the evangelists to stay at his house—which everyone knew), and sought to bring them (Paul, Silas and Timothy) out to the people (to vent their drummed up emotion upon them). 6 But when they did not find them (as the evangelists were not there at the time—being already out of control), they dragged Jason and some (other) brethren (gospel believers) to the rulers of the city (in this case the Macedonian magistrates {being a free city} and not the Roman leaders), crying out (professing 2 charges—One), “These who have turned the world upside down have come here too  7 Jason has harbored (welcomed/embraced) them (these criminals—These accusers claimed that the evangelists had created a public disturbance, of which Jason has been part and party of, when if fact it was the accusers themselves who were the disturbers and criminals.  The second charge was that), and these are all acting contrary to the decrees of Caesar (worshiping and serving a different King), saying there is another king—Jesus.” 8 And (after declaring the evil charges) they (again) troubled (stirred up) the crowd and the rulers of the city (as well) when they heard these things (nothing is said about seeking any evidence at all). 9 So when they had taken security (a bond consisting probably of money) from Jason and the rest (of the brethren taken), they let them go.

10 Then the brethren immediately sent Paul and Silas away by night to Berea…

 Even though the Jews had and will continue to mercilessly and persistently persecute Paul and his team in horrendous ways, he and the team respond with compassion for them and especially their souls.

What the Mission Team Finds in Berea

  1. Another synagogue of the Jews

10 Then the brethren (the Thessalonica gospel believers) immediately (that very day) sent Paul and Silas away (by Thessalonica) by night to Berea (a few miles south of the Egnatian Way and about 40 miles from Thessalonica). When they arrived (as usual), they went into the synagogue of the Jews (where their persecution usually arises from.  Some would certainly say that Paul sure wasn’t the sharpest tool in the shed).

Is this a situation of insanity? No.  What is it then?  Agape love, christlike compassion.

2. Jews in search of the Scriptures

 11 These (Berean Jews) were more fair-minded (What is this saying about the other synagogues this missionary team has visited?  So what is fair minded?  It means they are more humble, generous, teachable in their disposition towards Paul and his teaching) than those (prideful, prejudiced, closed minded Jews) in Thessalonica, in that they (the Berean’s) received (welcomed and listened carefully to) the word with all readiness (in an eager, appreciative open minded manner), and searched (i.e., “carefully sifted through the evidence” using) the Scriptures daily (after each time Paul spoke) to find out whether these things (these declarations of Paul) were so (were as he testified them to be).

John Wesley

I want to know one thing: the way to heaven…. God himself has condescended to teach the way. For this very end he came from heaven. He hath written it down in a book. O give me that book! At any price, give me the book of God! [5]  (How easy is it to disregard the Word of God during the week?)

3. Jews and Gentiles across the social strata saved

 12 Therefore (as a result of their willingness to listen, their careful research and conclusions, not a few, but) many of them (the Berean Jews) believed (became gospel believers), and also not a few (but many) of the Greeks, (some of them, Gentiles) prominent women as well as men. (Why? Because they were fair minded.

4. Further hounding and harassing of unbelieving Jews

13 But (still being jealous of Paul and his team) when the (unbelieving) Jews from Thessalonica learned that the word of God (the light—the truth that shines in darkness) was preached by Paul (down the road) at Berea, they (by commission of their prince of darkness—the father of lies) came there also and stirred up the crowds (“stirred up” here means to be put into the state of waving, shaking or rocking.  The Thessalonica Jews effectively stirred up a non-thinking, but emotionally explosive mob).

  • It’s easy to see here just how satanic and destructive pride and jealously can be. 
    • Think of the time, energy and other resources that are lost here.
    • Think of the bitterness and what it produced.
    • Think of the judgment that awaits them if they don’t follow Paul’s example and repent of it.  (Not a very pretty picture is it?)
  • 5. The opened and closed doors of God

 14 Then (as a result of this, with no explanation from Luke) immediately the brethren (who could now carry on the spiritual baton that Paul and the mission team had passed to the Bereans) sent Paul away, to go to the (Aegean) sea; but (certainly by divine providence) both Silas and Timothy remained there (in Berea).

6. The direction to the next mission field

 15 So those who conducted (accompanied) Paul (not only safely to the Aegean Coast, but also) brought him (all the way) to Athens (Greece); and (then sometime after Paul’s arrival and having) receiving a command (from Paul) for Silas and Timothy to come to him (in Athens) with all speed (A.S.A.P.), they departed.

Paul is headed now for the “big” city.  It is very possible that God has been preparing Paul and the others for the big city by first proving and strengthening them through the smaller cities. 

Before being able to handle the larger ministries and life opportunities, we first need to be found faithful in smaller ones.  Bigger opportunities to serve and put our Lord on display come with consistent obedience that leads to bigger faith.

Luke 19:16–17 – Then came the first, saying, ‘Master, your mina has earned ten minas.’  And he said to him, ‘Well done, good servant; because you were faithful in a very little, have authority over ten cities.’

G. Campbell Morgan,

the measure of our triumph in work for God is always the measure of our travail. No propagative work is done save at cost; and every genuine triumph of the Cross brings after it the travail of some new affliction, and some new sorrow. So we share the travail that makes the Kingdom come. (The Acts of the Apostles [New York: Revell, 1924], 405–6)[6]

Lessons We Can Learn

  1. Though at times it becomes necessary or prudent to leave a place or person in a gospel endeavor, it is never necessary or prudent to cease to share the gospel.  The move is in order to continue to serve Christ in the great commission, not otherwise or to simply spare oneself from persecution.  Nothing ought to discourage or distract gospel believers from their divinely appointed purpose.
  • 2. How we should approach God’s Word:
  • We ought to regularly and humbly seek out and listen to the Holy Spirit and God’s teachers. Not seek their influence out of convienence and/or to set in prideful judgement over them.
  • We ought to listen with a teachable disposition, eagerly opening our minds to the truth we are taught.  Not minimizing them through ones own feelings of self-importance and relevance/world view.
  • We ought to affirm the truths from men, with the Scriptures as we know and understand them.  Not to accept new truth as it’s presented, without critical biblical research.
  • We ought to embrace and make any adjustments necessary to the truth we discover.  Not pretend we didn’t hear it, or understand it, or put it off for so-called better time.
  • We ought to be regularly in the Word of God so that we can further develop and expand our ability to affirm and absorb even the deeper theological truths. Not to be satisfied with our present understand of our Creator God and His will for us, His creation.
  • We ought to live out the truth that we discover so that it may prayerfully and powerfully impact the lives of those around us.  Not be satisfied to live any other way or for any other reason.
  • 3. No matter how many times or how many ways Satan and his demonic followers may attack our service rendered to our Lord, Jesus, they will not prevail over it and need not over us. 
  • 4. Don’t hesitate to evangelize (or teach), because of the brevity of time you may have with someone, or because you would not have the opportunity to disciple them, as Paul and his team were often chased out of town soon after new converts were established, yet the churches were established.

What the Mission Team Finds in Athens

I. The environment Paul found himself in

A. It was idolatrous, (16)

16 Now while Paul waited for them (Silas and Timothy) at Athens, his spirit was (continually) provoked (exasperated) within him when he saw that the city was given over to idols (It was an obvious idol stronghold.  Idols had conquered and enslaved the entire city and it was tearing Paul apart).

The Greek myths spoke of gods and goddesses that, in their own rivalries and ambitions, acted more like humans than gods; and there were plenty of deities to choose from! One wit [person of the day] jested that in Athens it was easier to find a god than a man. Paul saw that the city was “wholly given to idolatry,” and it broke his heart.

We today admire Greek sculpture and architecture as beautiful works of art, but in Paul’s day, much of this was directly associated with their religion. Paul knew that idolatry was demonic (1 Cor. 10:14–23) and that the many gods of the Greeks were only characters in stories who were unable to change men’s lives (1 Cor. 8:1–6). With all of their culture and wisdom, the Greeks did not know the true God (1 Cor. 1:18–25).[7]

B. It was cosmopolitan, (17)

 17 Therefore (in light of this demonic bondage) he reasoned (presented intelligent arguments concerning the gospel through Q&A time; the vehicle of questions and answers, dialog) in the synagogue with the Jews and with the Gentile (proselyte) worshipers, and (as well) in the marketplace daily with those (anyone and everyone) who happened to be there.

C. It was academic, (18)

 18 Then certain Epicurean[8] (those who believed the chief purpose in life was to live for pleasure and happiness) and Stoic[9] (those who believed the chief purpose in life was to direct history—to be the master of their own universe—these) philosophers encountered him (kept engaging Paul in discussions). And (as a result) some (of these philosophers) said, “What does this babbler (this scatter brain and confusing man) want to say?”

Others (who dialoged with Paul) said, “He seems (appears) to be a proclaimer of foreign (strange or new) gods,” because he preached to them Jesus and the resurrection (which was completely foreign to these philosophers and their gods).

F. F. Bruce writes:

Stoicism and Epicureanism represent alternative attempts in pre-Christian paganism to come to terms with life, especially in times of uncertainty and hardship, and post-Christian paganism down to our own day has not been able to devise anything appreciably better. (The Book of the Acts, The New International Commentary on the New Testament [Grand Rapids: Eerdmans, 1971], 351)[10]

D. It was inquisitive, (19-21)

19 And they (the Philosophers) took him (this can mean that they “took hold of Paul” or that they “invited Paul”) and brought him to the Areopagus (tribunal), saying, “May we know (just) what this new doctrine is of which you speak?  (Since there is no accusation made concerning Paul’s actions, only the request, we can assume he was invited, and not arrested.)

Paul created enough of a stir that finally they took him and brought him to the Areopagus. The Areopagus was a court, so named for the hill on which it had once met. The power of that tribunal had fluctuated over the centuries but in Roman times was considerable. (Athens was a free city in the Roman Empire, with the right of self-government.) Paul was not formally tried before this court (which several centuries earlier had condemned Socrates), but he was informally required to give an account of his teaching.[11]

 20 For (the reason we have invited you is that) you are bringing some strange (surprising, unique, tantalizing, unheard-of) things to our ears (to our vast and esteemed intellectual repertoire of the deities). Therefore (because of our insatiable appetite for knowledge of the deities) we want to know what these things (Jesus and the resurrection) mean.” 21 For (in this university city) all the Athenians and the foreigners (these academicians) who were there spent their time in nothing else but either to tell or to hear some new thing (they are devoted to and in love with academia, knowledge).

This is great example of the fact that knowledge for knowledge’s sake, puffs one up.

At this point, Paul had traveled far enough from Israel, that many were completely unfamiliar with Israel’s God.  Here, Paul could not build arguments based on the Old Testament and expect his audience to follow him.  Paul had to begin with the very basics and then build from there.

II. Paul first introduces them to their Creator God, (22-23)

22 Then (gladly taking up their request) Paul stood in the midst of the Areopagus and said (beginning with something non-confrontational and that they can agree with), “Men of Athens, I perceive that in all things you are (not just a little, but) very religious; (The word Paul used for “religious” here can be positive or negative in that it can pertain to their piety or idolatry.  The philosophers were left at this point to take it as they wished.) 23 for as I was passing through (the city of Athens) and considering (studying) the (physical) objects of your (or that you) worship, I even (amazingly) found an altar with this inscription: TO THE UNKNOWN GOD (which communicates your fear, respect and worship for a deity that you may have missed). Therefore (out of your fear, respect and worship of this UNKNOWN GOD), the One whom you worship without knowing, Him I proclaim to you (He is the One you say I am babbling about.)

III. Paul describes for them the Person of their Creator God, (24-34)

A. God is all-powerful, (24a)

 24 God, who made the world and everything in it, (God is all-powerful)   

Jeremiah 32:17, 27 – ‘Ah, Lord God! Behold, You have made the heavens and the earth by Your great power and outstretched arm. There is nothing too hard for You. …27 “Behold, I am the Lord, the God of all flesh. Is there anything too hard for Me?

  • Paul has just shot down the Epicurean’s paradigm of worship being that they believed that all matter was eternal and thus no Creator was necessary.
  • Paul also shot down the Stoics paradigm of worship in that they believed that God was in everything (being pantheists) so nothing was in need of being created.
  • B. God is our supreme Ruler, (24b)

24b since (He is our Creator) He is Lord (God is Supreme Ruler) of (all created things and persons in) heaven and earth (as well),

“He is therefore Lord of heaven and earth, that is, he is the rightful owner, proprietor, and possessor, of all the beings, powers, and riches of the upper and lower world, material and immaterial, visible and invisible. This follows from his making heaven and earth. If he created all, without doubt he has the disposing of all: and, where he gives being, he has an indisputable right to give law.”[12]

Psalm 96:10, 13 – Say among the nations, “The Lord reigns; the world also is firmly established, it shall not be moved; He shall judge the peoples righteously.” …13 For He is coming, for He is coming to judge the earth. He shall judge the world with righteousness, and the peoples with His truth.

C. God is infinite, (24c)

 24c (God) does not dwell in temples made with hands (which you have scattered throughout Athens – God is infinite).

1 Kings 8:27 – “Will God indeed dwell on the earth? Behold, heaven and the heaven of heavens cannot contain You. How much less this temple which I have built!

D. God is Self-sufficient

 25 Nor is He worshiped (or served) with men’s hands, as though He needed anything, (God is Self-sufficient)

Job 22:2–3 – “Can a man be profitable to God, though he who is wise may be profitable to himself?   Is it any pleasure to the Almighty that you are righteous?  Or is it gain to Him that you make your ways blameless?

Psalm 50:9–12 – I will not take a bull from your house, nor goats out of your folds. For every beast of the forest is Mine, and the cattle on a thousand hills.  I know all the birds of the mountains, and the wild beasts of the field are Mine. “If I were hungry, I would not tell you; for the world is Mine, and all its fullness.

E. God is life

25b since He gives (provides, endows) to all life, breath, and all things. (God is life)

Job 1:21 – (Job) said: “Naked I came from my mother’s womb, and naked shall I return there. The Lord gave, and the Lord has taken away; blessed be the name of the Lord.”

Ecclesiastes 12:7 – Then the dust will return to the earth as it was, and the spirit will return to God who gave it.

F. God is sovereign

 26 And He has made from one blood (from Adam) every nation of men (Jews and Gentiles alike) to dwell on all the face of the earth, and has determined their preappointed times (durations) and the boundaries (boarders) of their dwellings (God is sovereign)

Deuteronomy 32:8 – When the Most High divided their inheritance to the nations, when He separated the sons of Adam, He set the boundaries of the peoples according to the number of the children of Israel.

Daniel 2:36–38 – “This is the dream. Now we will tell the interpretation of it before the king. 37 You, O king, are a king of kings. For the God of heaven has given you a kingdom, power, strength, and glory; 38 and wherever the children of men dwell, or the beasts of the field and the birds of the heaven, He has given them into your hand, and has made you ruler over them all— you are this head of gold.

There is nothing about us or our lives that is coincidental or accidental.  Our choices affect us and our lives, but God is still sovereign over it all.

G. God is gracious and merciful

  27 so that (with the supreme purpose that) they should seek the Lord (which is an indictment from God Himself that the human race has lost Him—our Creator God), in the hope that they might grope for Him (like a person in utter darkness would seek someone to guide him or her out of the darkness and into the light) and find Him, (find God who is light, by coming out of the darkness of sin and by placing saving faith in the Lord Jesus Christ – God is a gracious and merciful God)

Jonah 4:2 – So [Jonah] prayed to the Lord, and said, “Ah, Lord, was not this what I said when I was still in my country? Therefore I fled previously to Tarshish; for I know that You are a gracious and merciful God, slow to anger and abundant in lovingkindness, One who relents from doing harm.

Luke 19:10 – For the Son of man is come to seek and to save that which was lost. (Christ was different from Jonah who ran away from the lost.  Christ pursued them.)

Hebrews 11:6 explains to us how we find God, the light. “Without faith it is impossible to please Him, for he who comes to God must believe that He is, and that He is a rewarder of those who diligently seek Him.

We need to accept the non-Christian as he is, go for the cure, and then help him pick his way through the things that are destroying him. Whenever we get this sequence turned around, we become reformers rather than offerers of true healing.

Jim Peterso[13]

God created man that he might be at one, in harmony with his and her Creator.  It will always be wrong not to be in harmony with our Creator.  It’s like giving a child, spouse or friend money to care for a critical need only to have them go out and spend it gambling.  It’s wrong and always will be wrong.  It’s never going to be right to be out of harmony with our Creator.

H. God is Omnipresent, 27b

27b (we are so far from God and living in such darkness even) though He is not far from each one of us (any of us);

Psalm 139:1-7 – O Lord, You have searched me and known me. You know my sitting down and my rising up; You understand my thought afar off. You comprehend my path and my lying down, and are acquainted with all my ways. For there is not a word on my tongue, but behold, O Lord, You know it altogether. You have hedged me behind and before, and laid Your hand upon me. Such knowledge is too wonderful for me; it is high, I cannot attain it. Where can I go from Your Spirit? Or where can I flee from Your presence?

Whether saved or unsaved, we literally can “NEVER” be alone.  We can’t be alone physically, emotionally or mentally.

Within Thy circling power I stand; on every side I find Thy hand;
Awake, asleep, at home, abroad, I am surrounded still by God.
O may these thoughts possess my breast, where’er I roam, where’er I rest;
Nor let my weaker passions dare consent to sin, for God is there.—Selected

Augustine was once accosted by a heathen who showed him his idol and said, “Here is my god; where is thine?” Augustine replied, “I cannot show you my God; not because there is no God to show but because you have no eyes to see Him.”[14]  These Athenians had no eyes to see Paul’s God, the Unknown God, but that didn’t stop Paul from describing Him to them.

As far as for us today concerning God’s omniscience, I think we could benefit from the words of “Dr. John Baillie [who] made it a practice to open his course on the doctrine of God at Edinburgh University with these words: “Gentlemen, we must remember that in discussing God we cannot talk about Him without His hearing every word we say. We may be able to talk to our fellows, as it were, behind their backs, but God is everywhere, yes, even in this classroom. Therefore, in all of our discussions we must be aware of His infinite presence and talk about Him, as it were, before His face.”[15]

I. God is Sustainer

 28 for in Him (God) we live (derive our life) and move (function as we do) and have our being (possess our personhood—being made in the image of God—that pretty much wraps up our entire life), as also (or as even) some of your own poets (the Epimenides and Aratus) have said (honoring Zeus—Paul is saying they have the right idea, but the wrong God!), ‘For we are also His (God’s) offspring (His creation).’

Hebrews 12:2 – looking unto Jesus, the author and finisher of our faith, who for the joy that was set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God.

2 Timothy 1:12 – For this reason I also suffer these things; nevertheless I am not ashamed, for I know whom I have believed and am persuaded that He is able to keep what I have committed to Him until that Day.

“If we receive and derive all from him, he is all-sufficient, and therefore cannot but be self-sufficient, and independent. What need can God have of our services, or what benefit can he have by them, when he has all perfection in himself, and we have nothing that is good but what we have from him?” [16]

C.S. Lewis once said, “He who has God and many other things has no more than he who has God alone.”

A sailor in a shipwreck was thrown upon a rock where he clung in great danger until the tide went down. Later a friend asked him, “Jim, didn’t you shake with fear when you were hanging on that rock?”

 “Yes, but the rock didn’t,” was the significant reply. Christ is the Rock of Ages.

—Sabbath Reading[17]

IV. Third, Paul calls upon them to forsake their idols for their Creator God

29 Therefore (in conclusion), since we are the offspring of God (who Paul has explained is our Creator and sustainer, as even their poets say), we ought not to think (then) that the Divine Nature (the very substance of God, which necessitates something real, living, active, self-revealing) is (like nonliving things) like gold or silver or stone, something shaped by art (man’s talents) and man’s devising (conceptions or desires).

What could we tell people today about their idols?

  • Customizing our own god—believing that God is who you believe Him to be
  • Believing there could be many gods—God is true and only God
  • Believing that there are many ways to salvation—there is no other God under heaven by which you must be saved
  • Believing that we can find fulfillment independent of God—cracked cisterns
  • Believing that we can live anyway we want—the Lamb’s book of life and the books containing all the deeds of men
  • Believing that all truth is relative—Christ is the way, the truth and the life—it is the trust that shall set you free
  • Believing that man is in control of his own destiny—the horse is prepared for battle but victory is of the Lord

Lastly, Paul lays out the conflict they have with their Creator God

 30 Truly, these times of ignorance (our lack of spiritual truth) God overlooked (God withheld for the moment His divine judgment of our wrong thinking that lead to sinful actions), but now (when one comes to know the truth of who the “unknown god” is) commands all men everywhere (without exception) to repent (to turn their backs on all other gods and devote themselves solely to the One and true Creator God), 31 because He (the One and true Creator God) has appointed a day (which cannot be changed or escaped from) on which He will judge the world (every person ever born) in righteousness (He will judge rightly, without error or bias) by the Man (God the Son, Jesus Christ) whom He has ordained (decreed to do so). He has given assurance of this to all (i.e., God the Father has provided undeniable evidence that He can and will judge the entire human race) by raising Him (Jesus Christ) from the dead.”

Ecclesiastes 12:13–14 – Let us hear the conclusion of the whole matter: Fear God and keep His commandments, for this is man’s all.   For God will bring every work into judgment, including every secret (hidden) thing, whether good or evil.

32 And when they (the Athenians) heard of the resurrection of the dead, some mocked (made fun of Paul and his faith), while others (who were possibly genuinely interested in Paul and his teaching) said, “We will hear you again on this matter.” 33 So Paul departed from among them (left the meeting). 34 However, some men (were ready to take the step of saving faith) joined him (Paul in his faith) and believed (in Christ for salvation), among them Dionysius the Areopagite (one of the 12 influential and powerful judges of the Areopagus), a woman named Damaris (obviously a woman of some distinction), and others with them (the gospel is able to save people of every area of the social strata).

Dionysius: “One of the judges of the Court of the Areopagus. That of itself was no small victory. He was one of this college of twelve judges who had helped to make Athens famous. Eusebius says that he became afterwards bishop of the Church at Athens and died a martyr.”[18]

We have no later epistle of Paul to a church in Athens, nor is there any indication that Paul went again to Athens.

  • Some will mock our attempts to invite others to pursue a relationship with Christ.
  • Some will only politely listen.
  • Others will put off making a decision.
  • But, a few will accept Christ’s invitation of salvation and relationship.

SOME EFFECTIVE WAYS TO APPROACH A KNOW-IT-ALL WORLD

From Paul’s approach to the Athenians, we find some great pointers on how to approach a culture that takes itself far too seriously. The way to win some is to be winsome:

• Watch for ways to find common ground(Acts 17:22–23).

Paul went where people were physically and began where they were intellectually.

• Illuminate poor views of God (Acts 17:24–26).

Paul gently, but firmly, exposed the errant views of the Athenians. There is a knowable God. On that front they were wrong and needed correction.

• Nurture that part of each person that wants to know God (Acts 17:27).

Paul knew that there is a God-built part of every person that wants to know God. When we talk to those who don’t know God, we need to assume this and nurture it.

• Study the world and its ways (Acts 17:28–29).

Paul was a student of the culture. Christians tend to isolate, insulate, run and hide, gather up in our holy huddle and avoid the world, their way of thinking, writing, singing, reasoning, influencing. We must learn to speak in a language that the world understands.

• Offer the proof of Christianity—the Resurrection (Acts 17:31).

Paul spoke of the Resurrection. Christ’s resurrection is the focal point of the faith, proving the central theme of Christianity. Without that fact we have no religion (1 Corinthians 15:13–14).

• Make clear every person’s accountability for his or her life (Acts 17:30–31).

Paul didn’t mince words. There comes a time when folks need to be told of a life audit.

• Expect a variety of responses (Acts 17:5–9, 13, 18–20, 32–33).

Paul received varied responses. Some will be jealous. Others will misrepresent what we are doing, accusing us of being trouble-makers, agitating those we’re trying to reach. But some will believe. And they are worth it![19]

[1] MacArthur, J. F., Jr. (1994). Acts. MacArthur New Testament Commentary (326). Chicago: Moody Press.

[2] The narrative implies that they made the journey from Philippi to Thessalonica in three days, stopping for the night at Amphipolis and again at Apollonia. If so, they covered about thirty miles a day, leading some commentators to speculate that they traveled on horses (perhaps supplied through the generosity of the Philippian church). It is difficult to imagine that Paul and Silas, weakened by their beating at Philippi, could have walked nearly one hundred miles in three days. MacArthur, J. F., Jr. (1994). Acts. MacArthur New Testament Commentary (326). Chicago: Moody Press.

[3] Kistemaker, S. J., & Hendriksen, W. (1953-2001). Vol. 17: Exposition of the Acts of the Apostles. New Testament Commentary (612). Grand Rapids: Baker Book House.

[4] MacArthur, J. F., Jr. (1994). Acts. MacArthur New Testament Commentary (326). Chicago: Moody Press.

[5] Barton, B. B., & Osborne, G. R. (1999). Acts. Life Application Bible Commentary (296). Wheaton, IL: Tyndale House.

[6] MacArthur, J. F., Jr. (1994). Acts. MacArthur New Testament Commentary (326). Chicago: Moody Press.

[7] Wiersbe, W. W. (1996). The Bible exposition commentary (Ac 17:16). Wheaton, IL: Victor Books.

[8] The Epicureans and Stoics were the dominant philosophers in Greek culture. The Epicurians, followers of Epicurus (341–270 b.c.), believed that the chief purpose for living was pleasure and happiness. If God existed, he didn’t interfere in human affairs. Epicurians are similar to modern-day materialists and hedonists. (Barton, B. B., & Osborne, G. R. (1999). Acts. Life Application Bible Commentary (299–300). Wheaton, IL: Tyndale House.)

[9] The Stoics were followers of Zeno (320–263 b.c.), who taught on a porch or patio called a “stoa,” hence the name “Stoics.” The Stoics were pantheistic and felt that a great “purpose” was directing history. Humans’ responsibility was to align themselves with that purpose through duty and self-discipline. This, quite logically, led to pride and self-sufficiency (“I am the master of my fate!”). The Stoics are similar to modern-day New Age followers and pantheists. (Barton, B. B., & Osborne, G. R. (1999). Acts. Life Application Bible Commentary (300). Wheaton, IL: Tyndale House.)

[10] MacArthur, J. F., Jr. (1994). Acts. MacArthur New Testament Commentary (326). Chicago: Moody Press.

[11] MacArthur, J. F., Jr. (1994). Acts. MacArthur New Testament Commentary (326). Chicago: Moody Press.

[12] Henry, M. (1994). Matthew Henry’s commentary on the whole Bible: Complete and unabridged in one volume (Ac 17:22–31). Peabody: Hendrickson.

[13] Barton, B. B., & Osborne, G. R. (1999). Acts. Life Application Bible Commentary (303). Wheaton, IL: Tyndale House.

[14] Tan, P. L. (1996). Encyclopedia of 7700 Illustrations: Signs of the Times. Garland, TX: Bible Communications, Inc.

[15] Tan, P. L. (1996). Encyclopedia of 7700 Illustrations: Signs of the Times. Garland, TX: Bible Communications, Inc.

[16] Henry, M. (1994). Matthew Henry’s commentary on the whole Bible: Complete and unabridged in one volume (Ac 17:22–31). Peabody: Hendrickson.

[17] Tan, P. L. (1996). Encyclopedia of 7700 Illustrations: Signs of the Times. Garland, TX: Bible Communications, Inc.

[18] Robertson, A. (1933). Word Pictures in the New Testament (Ac 17:34). Nashville, TN: Broadman Press.

[19] Barton, B. B., & Osborne, G. R. (1999). Acts. Life Application Bible Commentary (307). Wheaton, IL: Tyndale House.