Exegetical and Hermeneutical Commentary of Acts 17:15

And they that conducted Paul brought him unto Athens: and receiving a commandment unto Silas and Timothy for to come to him with all speed, they departed.

15. they that conducted Paul ] The use of the Greek verb (which is only found here in N. T. in this sense) gives the idea that the whole care and ordering of the journey was in their hands rather than the Apostle’s.

brought him unto Athens ] And of course saw him safely settled where he could wait for his fellow-missionaries, which he seems to have designed to do, without preaching, had not his spirit been roused by the sights he saw.

with all speed ] As at present he was alone, and not able to set about his work so promptly.

Fuente: The Cambridge Bible for Schools and Colleges

Unto Athens – This was the first visit of Paul to this celebrated city; and perhaps the first visit of a Christian minister. His success in this city, for some cause, was not great, but his preaching was attended with the conversion of some individuals. See Act 17:34. Athens was the most celebrated city of Greece, and was distinguished for the military talents, the learning, the eloquence, and the politeness of its inhabitants. It was founded by Cecrops and an Egyptian colony about 1556 years before the Christian era. It was called Athens in honor of Minerva, who was chiefly worshipped there, and to whom the city was dedicated. The city, at first, was built on a rock in the midst of a spacious plain; but in process of time the whole plain was covered with buildings, which were called the lower city. No city of Greece, or of the ancient world, was so much distinguished for philosophy, learning, and the arts.

The most celebrated warriors, poets, statesmen, and philosophers were either born or flourished there. The most celebrated models of architecture and statuary were there; and for ages it held its preeminence in civilization, arts, and arms. The city still exists, though it has been often subject to the calamities of war, to a change of masters, and to the mouldering hand of time. It was twice burnt by the Persians; destroyed by Philip II of Macedon; again by Sylla; was plundered by Tiberius; desolated by the Goths in the reign of Claudius; and the whole territory ravaged and ruined by Alarie. From the reign of Justinian to the thirteenth century the city remained in obscurity, though it continued to be a town at the head of a small state. It was seized by Omar, general of Muhammed the Great, in 1455; was sacked by the Venetians in 1464; and was taken by the Turks again in 1688. In 1812 the population was 12,000; but it has since been desolated by the sanguinary contests between the Turks and the Greeks, and left almost a mass of ruins. It is now free; and efforts are making by Christians to restore it to its former elevation in learning and importance, and to impart to it the blessings of the Christian religion. In the revolutions of ages it has been ordered that people should bear the torch of learning to Athens from a land unknown to its ancient philosophers, and convey the blessings of civilization to them by that gospel which in the time of Paul they rejected and despised.

And receiving a commandment – They who accompanied Paul received his commands to Silas and Timothy.

With all speed – As soon as possible. Perhaps Paul expected much labor and success in Athens, and was therefore desirous of securing their aid with him in his work.

Fuente: Albert Barnes’ Notes on the Bible

Act 17:15-34

And they that conducted Paul brought him unto Athena

Paul at Athens

I.

The place which the apostle visited. Athens.

II. The feelings of which he was the subject. Not of admiration at the masterpieces of art by which he was surrounded, but of–

1. Holy indignation. He saw how God was dishonoured; how He was robbed of the homage which was His due.

2. Christian compassion. He felt deeply at the contemplation of such moral debasement–a city wholly given to idolatry.

3. Zeal. It is well to feel; but what need have we to guard against a mere fruitless sentimentality.

III. The characters with whom he came in contact.

1. Jews. With them he disputed daily.

2. Certain philosophers.

IV. The address he delivered. His text was the inscriptions he witnessed on one of the altars: To the Unknown God. He at once proceeded with his subject, saying, Whom, therefore, ye ignorantly worship, Him declare I unto you. He is declared–

1. In reference to His nature. In what he says on this subject, we are reminded–

(1) Of the apostles boldness. It is said that the laws of the city denounced death upon those who should introduce a foreign deity.

(2) His decision. The philosophers in speaking of God had nothing but mere guesses and peradventures; but in no hesitating tone does Paul speak.

(3) His skill. This was unlike his discourses to the Jews, where he mainly appealed to the Old Testament.

2. In reference to the Divine dispensations.

(1) The past dispensation of forbearance.

(2) The present dispensation of grace.

(3) The coming dispensation of judgment.

V. The effects produced by his labours. They were threefold.

1. Ridicule. Some mocked.

2. Procrastination. We will hear thee again of this matter.

3. Faith. Howbeit certain men clave unto him, and believed. (Expository Outlines.)

Paul at Athens

1. No moment in the annals of the Church has larger significance than that in which the gospel of the living Christ comes to its first contact with the worn faiths of paganism,–its philosophy and its science.

2. The very inequalities in social position of this meeting between the Jewish tent maker–whose bodily presence is weak, and whose speech is of no account–and the classic and proud city of the ancient world, and the contrasted weapons of the debate–in the warm personal faith of the one, and the lifeless but cultivated ignorance of the other–all conspire to make this apostolic visit of historic significance, and this address a model in the missionary records of the Church.

I. The pulpit.

1. The apostle was in that Holy Land of the Ideal, to which the ancient world of art and letters made pilgrimage. Here was the shrine at which the fair humanities of the pagan faith were worshipped–here the gymnasium, in which the human form came to its most perfect development in grace and beauty. Here, also, the human mind, the laws of thought, and that language which became the chosen medium of Gods truth, attained an almost ideal acuteness and expansion, while in the age of Pericles art, poetry, and philosophy reached such consummate excellence as to become classic models of form and style to all the generations. It was in the market place at Athens that Socrates, the wisest of men, asked his immortal questions; and yonder in the olive groves by the brook Plato founded the academy; to the east, under the shadow of the mountain, was the lyceum of Aristotle, while near at hand, in the agora, were the garden of Epicurus and the painted porch of the Stoics. Here was the home of the drama, and the scholar speaks with pride the names of AEschylus and Sophocles. Here spoke the orators of Greece, not only to the civil issues of that time, but also to the listening ears of the future, and here wrote historians like Thucydides and Xenophon; while in her temples was deified the national spirit in the marble images of her heroes and soldiers, in the trophies of her victories, and the memory of her defeats, until we may say with truth that no city of like limits ever gathered to itself so much of history, so many objects of interest, and such prestige as Athens.

2. In the midst of such surroundings Paul was waiting for the coming of Silas and Timothy from Berea. As his eyes rested upon the images of gods and goddesses which filled the temples and lined the avenues of the city–where, the historian says, it was easier to find a god than a man–his spirit was stirred within him as he beheld the city full of idols. The apostle was not destitute of that fine sense of the beautiful which belongs to all great souls, nor did the mind of the Jewish scholar fail in quick response to real culture; but the beautiful in art or letters was subordinate to the truth in Jesus, which filled his soul.

3. He was not of choice nor as a student in this university city, but in the providence of God he was a delayed messenger of the Cross; and, true to the great mission which possessed him, he engages the loiterers of the market place in religious debate. For such street colloquies the Athenians had particular liking. It was through such that their great philosophers had come into prominence; and, having abundant leisure on their hands, the citizens generally found both occupation and excitement in taking part in them.

4. We can easily picture the amused curiosity, and the half-serious, half-sneering questions of the crowd which gathered around him: What would this babbler say? He seemeth to be a setter forth of strange gods. As the circle grew larger, and hearing more difficult, curiosity in the new religion became more earnest, until, in the spirit of mischief or half-mirth, they laid hold upon him, and led him up the stone steps to the top of the Areopagus, the ancient judgment seat of Athens, where in the crescent of stone seats had sat the judges, who, three hundred years before, had condemned Socrates to die. Beyond the tribunal, in the cleft of the rock, was the menacing sanctuary of the Furies, while above was the great temple of Mars, the god of blood. Here, then, was the pulpit of the apostle–such a pulpit as no man, unless sent of God, and filled with the courage of the truth, would have dared to occupy!

II. The audience. Their temper and character have exhibition in the half-earnest, half-contemptuous, inquisitive spirit with which they placed the apostle on the stone of impudence–where the accused were wont to plead their cause before the council–and with mocking judicial tones bade him speak.

1. The Athenian was religious: the innumerable temples, statues, and altars prove his carefulness in religion; but it reveals also what his religion was. It was one which made him a splendid animal with a splendid intellect, which had no holding power against profligacy and fatalism, but, like the sun, while it preserves the living, it hastens the decay of the dead. The same temper of mind and life had gone over into philosophy.

(1) Three hundred years before, in his little garden beside the market place, Epicurus had taught his followers that happiness is the great purpose and pursuit of life. In close alliance with this standard of life was a material theory of the universe, which made the world a fortuitous combination of atoms, so that Providence became accident, and chance the disposer of events.

(2) The Stoics taught a system of ethics radically at variance with this; for, while the Epicurean had made the world conform to self, the Stoic had made self conform to nature; thus self-gratification became the maxim of the one, and self-denial of the other. And while the Epicurean avoided pain, the Stoic welcomed it in or let to despise it, and found the secret of life in living in conformity to nature, receiving its bitter as sweet, and its sweet as bitter, with equal composure. But while its austere morality commands our admiration, its theories of the universe are degrading and material. Mind and matter were not distinguishable. God is only the reasoning principle in the universe–one with the material world. The very souls of men, like their bodies, were material.

(3) One other class of hearers were represented; the gossips who spent their time in hearing and telling some new thing. This sect needs no analysis; their creed is simple and their history is familiar. Every community knows them, and every successor of the apostle addresses them.

2. We have outlined the character and creeds of the company that we may note one or two facts.

(1) That, while unbelief is a revolving wheel, it is not a progressive one; for the very phases of unbelief against which the Church is contending today Paul met on Mars Hill. Our materialistic philosophy which rules out God; our advanced thought in natural science; where do they receive better statement or definition than in that old poem of Lucretius On the Nature of Things? Our selfish and infidel systems of ethics–what are they but echoes of voices across that line which has divided the centuries? Unbelief always carries its ball and chain; it has no progress, and it cannot build.

(2) In the focused light of Christianity in which we live today it would seem impossible for the worn pagan faiths of Epicurus and Zeno to exist among us. But such is not the case. For multitudes are living upon the unformulated theories and unspoken creeds of heathendom. Self is the centre of the universe, pleasure the great end of life; and as regards conduct they have no souls; there is no hereafter, and God is a fiction. Or they are austere, stern moralists, complacent in their own rightness, conforming to the events of life with stoical composure; scorning that humility which comes from repentance, and treating with disdain an atonement for its guilt and death.

3. Athens teaches us that culture cannot save a man nor a city from moral decay. Not commerce nor national era, not wealth nor taste, not even the library nor the college, convey the forces of permanent power or real welfare to men; but the gospel is the power of God unto life to the man and the state.

III. The sermon. Note the courteous prudence with which he begins as he raises his hand for silence–Men of Athens, in all things I observe that you are unusually religious–a compliment which carries the truth and the attentive favour of his audience; and yet such conciliation does not compromise the man nor his message. He continues For as I passed through your city, etc. (Act 17:23). Paul might have denounced their idolatry with a sledge hammer blow, for his spirit had boiled within him as he beheld it; but alert to every circumstance which should serve a Christian purpose, he uses the very errors of heathendom to guide their feet and thought to Him who was the way and the truth. And now every sentence is packed with the deep things of God as he proceeds, and every word is a battle blow to the false philosophy of his hearers.

IV. Its reception (Act 17:32). The same old story wherever the truth is taught. Mockers, procrastinators, believers; to which class do we belong? (Sermons by the Monday Club.)

Paul at Athens

It is one test of a real gospel, that it can overleap all barriers placed between man and man, and find its way into that innermost hearts core which makes the whole world kin. Already in this one Book we have seen it dealing with the Jew and with the Gentile: we have seen it in Palestine, in Asia Minor, in Europe. Everywhere it has found some hearts into which it entered as a healing balm, some lives which it penetrated with transforming power. Now we are to see it at Athens.

I. St. Pauls feeling. He was left there for a time alone. Some of us know that sinking of the spirits which is occasioned by loneliness in a strange city. He was a man of quick feeling, lively emotion, and gentlest affection; but even these were not the causes of his chief distress. His life was given to one work, and his whole heart was in it. Many a so-called Christian has tarried in an idolatrous place, and seen nothing in it but the antiquity of its associations or the curiosity of its monuments. At Athens the traveller feels nothing but a thrill of historic and poetic interest; and it would be judged by many a mere narrow-mindedness to remember the gospel. But St. Paul could not dissever the magnificence of a temple or the perfection of a statue from the remembrance of the idolatry which it served and of the souls which it debased. Yet his irritation was not a merely vexing and annoying thing, torturing to himself and to all about him, on the contrary.

II. It stirred him to acting.

1. At Athens, as elsewhere, there was a Jewish synagogue: there at all events he might find some to sympathise with his horror at idolatry; there, too, he might at least argue from the common ground of Scripture, and assume both the unity of the Godhead and the expectation of a Christ.

2. But the Jews he had with him always, the Athenians he met but for once; this was their day, the season of their visitation. Accordingly we read that in the far-famed Agora he reasoned daily with those who met with him. St. Paul was not too proud, reserved, indolent, or half-hearted, to seize opportunities of conversing with strangers. A man with a soul to be saved or lost must have, for him, a ground of interest and a point of contact. Thus there encountered him some of the Epicurean and Stoic philosophers. Strange meeting between a man who lived but for duty, yet found that duty in love Divine and human, and those who either denied the existence of a duty, or else made duty another name for hardness. Very brief, yet very graphic, is the account given of the treatment of the gospel by these philosophers. Nothing could be more contemptuous. They treated him as a mere reporter of idle tales picked up from others, and as a man incapable even of expressing the follies which he has adopted. Others took a more serious view of the case, and thought him a sort of travelling missionary of false gods, desiring to add new names to an already overflowing Pantheon. Because the names of Jesus and the Resurrection occurred so frequently they ran to the conclusion that they were the names of two deities whom he sought to incorporate in the national religion. And if this were so, it was a case requiring the cognisance of the great religious court of Athens (Act 17:19-20). A brief word of comment on the Athenian character is here introduced (Act 17:21). It was the complaint of their own orators. When they ought to have been taking vigorous measures for the welfare or protection of their own state, still the love of news predominated over every other principle, and they who should have been acting were ever talking still! There are some in every congregation to whom this reproof belongs.

3. Then St. Paul stood before that famous court, of which the poets and orators of Greece tell such proud things. It does not appear to have been a formal trial, nor that life or death hung upon the issue. For the present it was a hearing only for information. Observe now the wisdom and the courage with which he spake. Ye men of Athens, I observe that in all things ye are more religious than others. He would carry them with him if he could. And he selects this one characteristic as in itself hopeful. And it is better that a man should feel his dependence, and seek to be in communication with One above him, than that he should do neither. Lest after all their care anyone superior being should at last have been overlooked, they had adopted the singular expedient of an anonymous altar, which might at least deprecate the vengeance of a disregarded and slighted God. This altar St. Paul, with a wisdom and a skill above mans, takes as the text of his sermon. I am come, he says, to give a name to that anonymous altar. I am come to you from an unknown God, to enable you to fill up that blank space in your devotions. And who then is He? The God who made the world. How then can He be limited to one spot in it? He is the Giver and Preserver of human life: how can He require material offerings as though to support His own? He is the one Creator of all races, assigning to each the duration of its being, and the place of its habitation, and with what object? The 27th verse gives the answer. He quotes from a Greek poet of Tarsus in Cilicia, his own native city, as though claiming for himself a new link of connection with his audience. If we are, as your own poets say, Gods offspring, it is derogatory even to mans nature to represent God under material and inanimate forms. Let the very dignity of man cry out against the disparagement of God. There was, he continues, a long and dreary age, during which God seemed as it were to acquiesce in the spiritual ignorance of His creatures. But now He has interposed with a call to repentance. And that call is backed by a threatening as well as a promise. There is a day of judgment. And that judgment will be conducted by a Man, the proof of whose Judgeship is the fact of His own resurrection. Well can we understand that there was that in this address which was at once trifling and shocking in Grecian ears (Act 17:32-34). And for this time he departed from among them. (Dean Vaughan.)

Paul at Athens

1. Paul is now waiting. He needs rest, and so will sit down and be quiet and recover himself. Paul waiting! The two words do not go happily together. He cannot wait. Life is short; the enemy is at hand; the opportunity enlarges; and he who was left in an attitude of waiting begins to burn. A paroxysm (for that is the literal word) seizes his heart as he sees a sight he had never beheld before–a city wholly given to idolatry–one, as an historian tells us, in which it was easier to find a god than a man. Thou shalt not make to thyself any graven image was ringing in Pauls ears.

2. Athens was wholly given to idolatry. You cannot stop at one idol. One brings another. This law has also its force in higher directions. You cannot stop with one isolated excellence. It is not excellence if you so use it. Vices go in groups; piety is a whole excellence and not a partial virtue, The Athenians covered their irreligious lives by these religious forms. Fill the city with gods, and let us live as we like, was the Athelstan philosophy–it is ours too! Start another mission, and let us play what pranks we like under the darkness. Build five hundred more churches, but let us drink the devils cup right down to its last hot drop. There are more idols in London than ever there were in Athens; not marble idols, but idols we can hide. Were Paul to come here he would see fashion, fortune, ease, ambition, self-seeking. In mighty, measureless London, for every man is his own idol! Stone idols may be so many marble steps up to the highest altar; but when the heart is its own idol, and its own idolater, nothing can break up the paganism but crucifixion. The Athenian pagan might be led away argumentatively from stone deities to conceptions of deific being and force; but the pagan heart never listens to intellectual appeals. Only one thing can break the heart idol–the hammer of the Lord, that can grind to powder the stoniest heart that ever shut out the clemency and love of Heaven. Not by might, nor by power, etc.

3. Paul did a little introductory work. He always began just where the opportunity permitted him. He disputed in the synagogue with the Jews, and he found a custom in Athens of meeting in the market place, which was the general school house of the city; and there learned men were talking and Paul listened. Having listened, he spoke, as he had a right to do according to Athenian custom, but be spoke so as to bring upon himself a contemptuous name. What will this seed pecker say? He is evidently nibbling at something, poor little, small-minded, weak-eyed Jew. He seemeth to be a setter forth of strange gods. Strange, i.e., startling things (Act 17:20). The gospel startles; it never comes easily into any civilisation. Jesus did not come to send peace, but a sword, not quietness, but fire!

4. The Athenians were interested in the matter from an intellectual point of view (Act 17:18). That is not religious inquiry. If you want to know what that is, recall the instance of the jailer who said, What must I do to be saved? Are we typified by the jailer or by the stoic? Let us be honest with ourselves. If we are in Gods house for the purpose of ascertaining Gods Word, all heaven will be aflame with light, and every guest at Gods table will be satisfied; but if we are here in the Athenian spirit we may be disappointed and mocked.

5. Paul was always ready to speak. But they were learned men, so was he, but not as many men are with unavailable learning, but in his gospel. He asked for no time to prepare. Instantly he said, Ye men of Athens. That was Demosthenic; the great orator always began his appeal thus. Thus the true preacher can always begin. He cannot always say Dear friends, for there may be none; brethren, for that may be an unknown term. There is genius even here. There is a gift of God in little matters as well as in great. Paul was never wanting in tact. Mark the simple dignity of the salutatory form. They were men; they met upon a common platform. Then the next, I perceive that in all things ye are too religiously minded. Mark the broad and generous recognition. Do not affront the people you intend afterwards to persuade. There are two methods of delivering a country from idolatry. The one is, Jehu like, to destroy Baal out of Israel; the other is to displace the false by the introduction of the true; not to deride an idol, but to preach a Saviour. So Paul recognises what he sees. I found an altar with this inscription: to the unknown God. I will begin where you end. Whom, therefore, ye ignorantly worship, Him declare I unto you. What infinite tact! That is the true method of preaching today. You must interpret to men what they do not interpret to themselves. Endeavour to make the most of a man. Every man has upon him this inscription, To the Unknown, and the Christian teacher has to say, Then I will make it known to you. Do you ever yearn and desire? Then such aspiration is the beginning of prayer. Do you suffer for others? You will sit up all night that others may sleep. If so, that is the beginning of sacrifice. Are you dissatisfied with earth and time? Are you filled with discontentment? That is the beginning of immortality. This text of Pauls is in every man; every life furnishes a Mars Hill from the top of which Christian preachers may preach. The sun does not plant the root, but warms it into fulness of life. The witness of God is in every one of us, and answers to the claim of the written Book. (J. Parker, D. D.)

Paul at Athens

Greece was the clime and residence of the beautiful. The very air was tempered to delight, and the soul imbibed the same sunny hues as the landscape. The passion for the beautiful, gave to the Greeks a more brilliant mythology than any other nation. Music moulded the flexible language into its own nature, and it became so plastic that its very swell and modulation were but the waves of song. The arts and sciences danced around humanity, and stored mans home with comforts, and charmed his senses with all kinds and forms of elegance. Athens was a marble paradise, filled with temples and with gods, whose forms were the very models of symmetry and perfection. What were the feelings which Athens was likely to produce in a mind so accomplished as Pauls? To the splendour of its name, to the charms of its literature, he was no stranger; and his mind was peculiarly alive to every form of beauty. The streets were but long galleries of godlike forms in marble. Athens was the very focus of idolatry, and the apostle witnessed the living magnificence of their worship, the gorgeous attire of their priests–the solemn pomp of their processions–the clouds of fragrant incense which alone could obscure their transparent atmosphere, and the majesty of their theatres. He heard the surpassing melody of their music, and listened to the discourses of their orators; and his spirit was stirred within him, but only because he beheld the city wholly given to idolatry. Let me direct your attention to–

I. The preacher. He was no ordinary man. His mind, naturally strong, had been strengthened by culture; he had great energy and decision of character. Like the bird of heaven, he was at home in the storm as well as in the sunshine. He was once the greatest enemy of that truth of which he was now the foremost advocate. What a change has taken place in his views and feelings, since when a young man he studied Grecian literature! Just look at him with that volume of Greek poetry in his hand. He is longing for the hour when he shall visit Athens, and converse with the literati, and drink in inspiration from the fountain. He visits Athens; but, strange to tell, he visits that celebrated city as a preacher of the Cross! He is now to contend with the very master spirits of the world, in the very palace of intellect, and in the very sanctuary of idolatry.

II. The place where Paul preached. The spot where he stood was a rock where in earlier days the supreme court of justice had been held. Though the authority of this court had been abridged by the Roman conquest, still it was reserved for the judges to determine what gods were to be admitted into the temples, and to pronounce sentence upon any who should be guilty of blaspheming the divinities of Greece. If ever the sincerity of the preacher was tried, it was upon this occasion; and if ever Paul displayed intrepidity of character, it was upon Mars hill.

III. The congregation. Around him, then, were gathered a multitude, acute, inquisitive, and polished. Never did preacher have such a congregation. There were the philosophers of bower and porch; orators with whom the slightest tinge of a barbarian accent would break the power of the most persuasive discourse; Epicureans who believed the world was created by accident or by chance–men who though they professed to believe in the existence of a God, regarded Him as dwelling in the far-off watchtowers of some distant world, indifferent to His creatures; and Stoics who believe in two principles, God and matter, both eternal, and therefore they virtually denied that there was any creation. There, too, was the priest, astonished at the daring of the preacher; the young Roman who had come to Athens to be educated; the Jew looking on with hatred and fury at the apostate from the ancient faith; and there, too, though afar off and crouching to the ground, was the slave, drinking in the doctrine–strange and new to him, sweet as music to his ears–that God had made all men of one blood. What must Paul have felt when surrounded by such a congregation!

IV. The sermon. Nobly did the champion of truth perform his part. He spoke worthy of himself, of his commission, and his congregation. You cannot fail to be struck by the adaptation of this discourse to the congregation. When Paul went into a synagogue he reasoned with the Jews out of the Scriptures. But here were men who believed that the creation of the world was altogether fortuitous; those who did not believe in any creation at all; those who denied that there was any future state. The apostle then set himself to prove to them that there was a God, that this God was the Creator of all things, that there was an overruling Providence, and consequently that there was a judgment to come. We can only seize on some of the leading features of this sermon. How appropriate and judicious his introduction! Since you are worshippers of an unknown God it must be gratifying to you, who are such religious people, to hear something concerning Him. From his primary positions the apostle proceeds to draw certain inferences, viz., that God is not confined to any particular place, that God is independent; and the spirituality of the Divine Being. With these reasonings the apostle makes an assertion relative to the duty of man, to seek an acquaintance with God through the medium of His works and ways; and then concludes by observing, that though God for ages had left the Gentiles to themselves, now He commanded all men everywhere to repent, etc.

V. The effects (verses 32-34). Conclusion:

1. The great propriety of discourses being adapted to the circumstances of the hearers. It is necessary that the preacher should commend himself to every mans conscience in the sight of God; but where there is a variety of character and circumstances, it is a difficult thing for a minister to adapt himself. But the truth as it is in Jesus is adapted to all mens circumstances.

2. Pauls discourse is an excellent homily for these times. There are not a few who are worshippers of an unknown God; who attach sanctity to certain places; who suppose that God takes delight in certain words, and in certain postures. Let such study Pauls sermon, and they will find that that very sermon preached eighteen hundred years ago is peculiarly adapted to their circumstances. (H. J. Bevis.)

Paul at Athens

The practical lessons are:–

I. That a truly good man will be sensitive to the moral evils prevalent in the community in which he is placed (verse 16). Here idolatry was rampant. What are the prevailing evils in London?

II. A truly good man will bestir himself for the removal of those evils. There are those who feel and say much, but do nothing (verse 17).

III. In dealing with these evils a man who is wise as well as good will strike at their root ignorance of God and His will. There was much vice, but Paul said nothing of that. Political and social reforms are good, but what the world needs is regeneration. Make the tree good and its fruit will be good.

IV. In dealing with these evils tact is needed as well as zeal (verse 22). Paul never committed the gross oratorical blunder of accusing his audience of superstition. What he commended and proved was their religiousness, and having put them in good humour he proceeded to deliver his message. There is a great deal in the way we take hold of people. You must conciliate men before you can convert them.

V. In dealing with these evils you must not expect uniform success (verses 32-34). (R. A. Bertram.)

Paul at Athens

The practical lessons which this scene teaches us are–

I. That the loftiest efforts of unaided men, can produce no higher religion than a refined polytheism. This is confirmed by the records of all heathenism. Had man been left to himself, he never would have known the true God; and hence the privilege of living in a land where the Triune God is known and worshipped.

II. That art and literature have in themselves no conserving moral force. The citizens of Athens had a poetry, which maintains its precedence to this day; a literature, unsurpassed in eloquence and vigour; an art, developing itself in paintings, and statues, and architecture, which are even now the proudest monuments of human skill: yet just as in the age of Louis XIV in France, and in the Augustan age at Rome, art and literature were not only powerless to arrest immorality, they absolutely ministered to it. The mind is rightly cultivated only when educated in the principle of personal accountability to God. Hence the danger of a merely secular education. Hence the need of a Christian leaven in our secular schools.

III. That philosophy, originating in human minds, can construct no true system of belief or duty. Philosophy requires three constant factors to its full and true development, viz., a first Cause; a full knowledge of this first Cause; and a full knowledge of man himself. But no human mind can grasp these factors. We must look then above man to get this true philosophy; and we find it in the revelation of God. But no man knoweth the Father, but the Son, and Hero whom the Son will reveal Him; and Jesus only needeth not that any should testify of man; for He knows what is in man. So then we reach the fact that in Jesus Christ are hid all the treasures of wisdom and knowledge. A philosophy which leaves out Christ is like a planetary system without a central sun, a mere series of vortices without a uniting and controlling centre. Philosophy has found out many truths, but not the great foundation truths of Gods existence, and attributes, and grace; and mans fall, and helplessness, and need of a Saviour. How, then, should we thank God, that He has revealed all this to us.

IV. That repentance is a personal duty, eased on personal responsibility to God for personal sins. Heathenism knew nothing of sin, as the alienation of the heart from God. Its very gods were but splendid embodiments of sin; and their influence was only to reproduce in daily life the crimes which filled Olympus. It is the religion of Christ only which measures moral character with the unerring lines and in the unerring balances of the Divine law. It is only as we act upon the truth that man is personally responsible to God, and will be judged, that we shall have true views of God, and understand our need of a Saviour. (Bp. Stevens.)

Paul at Athens; Christianity in contact with cultivated mind

I. The subject on which the minister of the gospel addresses men is worthy of the attention of cultivated minds.

1. There ought to be no occasion for arguing this point. Paul felt no necessity of showing that the subject was worthy of attention. The Athenians had already expressed their sense of the importance of the inquiry by inviting him to come to the place where he could best address the people. We, on the contrary, are obliged to awaken inquiry, and to show why religion is worthy of profound thought.

(1) Among those who, in other respects, would be represented by the Athenian philosophers, religion does not come within the range of their inquiries. They are scientists, jurists, editors, philosophers, etc., not theologians.

(2) The great mass of men stop short when they approach the subject of religion in their investigations, even when it would appear impossible that they should not be led to see and to embrace its truths. In astronomy, e.g., such men seem almost to look upon the throne of God; but they will no, allow their minds to take the next step, and many an astronomer remains ignorant of Him who made the worlds.

(3) When men do come up to the point they find the subject distasteful. They have come into a region where the ideas of duty–retribution, repentance–are likely to be predominant; and they are not attracted by these themes.

2. It is proper, therefore, to show that the subject of religion is worthy the attention of this class of minds. Observe therefore–

(1) That it is an avowed principle with such persons, that all subjects are to be investigated. It is a maxim in philosophy that truth is to be followed wherever it may lead us. Why, then, should the astronomer refuse to follow out the revelation when the throne of God seems to stand before him, and admit that there is a God? Why should he always talk about Nature, and never about God?

(2) As mere abstract matters, the subjects of religion are as worthy of attention as any that can come before the minds of men. The Greeks, as a people, had evinced their own convictions of this, far more than most other nations. When Grecian sages were thus leading a foreign Jew to the Areopagus to ask him what he had to say on this subject, no man in Athens would feel that this was an unworthy act in the city of Socrates and Plato. No class of people, however advanced in civilisation, act contrary to the dictates of the highest wisdom, when they give themselves to earnest thought about the Creator of the world, the methods of the Divine administration, etc. If these great subjects are not important for man, what subjects can be?

(3) The subject of religion pertains, as a personal matter, as really to cultivated men as to the rest of mankind. It does not merely open questions relating to the welfare of society; but it is a subject of personal importance to each individual.

II. Paul was in possession of knowledge on these subjects which was in advance of what these philosophers possessed. In considering this, notice–

1. The manner in which Paul approached the subject of his peculiar doctrines.

(1) He made no direct attack on their religion. He did not awaken their prejudices, as if his mission was to destroy their temples.

(2) He commended their zeal in religion as real zeal in a great cause; and he referred, without any unkind reflections, to the evidence of that zeal exhibited on every hand.

(3) He referred to their acknowledged difficulties–to the avowal of their own ignorance or uncertainty, as recorded on the altar.

(4) He proposed to reveal the God whom they thus unconsciously adored; to lead them up to the real source of every blessing.

(5) He agreed, as far as possible, with the philosophers who heard him, and reasoned from their admitted principles. A truth found in their poetry, though it was heathen poetry, was not the less a truth because it had had such an origin, and because it was not found in the inspired writings of the Jews. So far he was successful. He did not excite their fears. He did not expose himself to contempt. He secured, as he had hoped to do, their profound attention.

2. The doctrines which he made known to them.

(1) Those which were based on principles that they themselves held–though in advance of their views.

(a) The existence of a God–to them the unknown God.

(b) The fact that this unknown God was the Creator of the world.

(c) The immensity of God.

(d) The independence of God.

(e) The unity of the human race.

(f) The grand purpose for which certain arrangements had been made in respect to the human race: that they should seek God, etc.

(g) The spirituality of God and of religion (verse 29).

(2) The doctrines which were peculiar to the Christian system; the strange things in reference to which particularly they had asked an explanation.

(a) God now commands universal repentance.

(b) God will judge the world.

(c) The resurrection of the dead; as derived from the fact that God had raised from the dead Him who was to judge the world,

III. The lessons suggested by the discourse.

1. Christianity does not shrink from investigation. Paul manifested no reluctance, but rejoiced in the opportunity of proclaiming the gospel where it would be most likely to be subjected to a thorough examination.

2. The history of the world, since Paul stood on Mars Hill, has made no difference in the relation of Christianity to the world ill the matter under consideration, lit claims to be now not less in advance of the world than it was then. The world has, indeed, made great progress in arts, science, etc., but it has made no advances in the knowledge of the great truths of religion by the aid of science or philosophy.

3. If Christianity was then, and is now, ahead of the world on these subjects, it may be presumed that it will ever retain this advanced position.

4. This furnishes a strong proof of the Divine origin of Christianity. System after system of philosophy and religion has disappeared. But Christianity has lived through all changes. After all the discoveries and developments of the last eighteen centuries–after all that has been affirmed to be in conflict with the Bible–the hold of Christianity on the world is stronger now, and the belief that the Bible is true is more widespread and deep, than in any past age. (A. Barnes, D. D.)

His spirit was stirred in him when he saw the city wholly given to idolatry.—

Moral wretchedness of idolatry

The great argument for missionary exertion, next to its being the plain command of God, is the spiritual helplessness of those who live under the power of idolatry. This paroxysm of grief which the apostle felt would be excited by–

I. The dishonouring views of the Divine character and government necessarily associated with such a system. Those who think lightly of idolatry speak as if it afforded the same outlet for the religious affections as true religion; that the religious element in mans nature is as effectually cultivated, whether men called the being they worshipped Vishnu, or Juggernaut, or God, seeing the same honour in all cases is intended to the Great Author of the universe. But now, even if this monstrous impiety were conceded, it is sufficient to observe that the attributes with which these gods are commonly invested must for ever forbid the acceptableness of the worship. So far otherwise, God must regard it as worship by which His character is debased, and everything which could inspire filial and reverential sentiments is taken away.

II. The sanctioned and permitted disregard of the first principles of morality. The religion of Greece was chiefly a religion of festivals; and some of these extended to seven days. True, some were simply absurd; but at the majority things were performed of which it were a shame even to speak. With similar accounts our own missionaries are obliged to stain their reports unto this day. Now, it is easy to see that morality can have no existence under such a state of things, because all morals must have as their foundation the will of God. Be ye holy, because I am holy, appeals to a universal moral instinct; flee from iniquity, because God hateth iniquity–these are the safeguards of all that is pure in our social system. In the case of idolatry, however, this safeguard is removed. It were in vain that the law should forbid a thing as unholy which religion has declared to be acceptable in the sight of God.

III. The utter absence of all religious peace or tranquillity of conscience. The consideration may address itself, first, to our feelings of humanity. In some respects we know that the worship of the idolater must be a miserable worship. His self-inflicted torture must make existence to be a burden to him. But this belongs less to Athenian than to Asiatic idolatry. We may suppose the mind of the apostle to have been exercised by the absence of religious peace. They know not God; they know not the mercifulness of His nature, the wisdom of His ways, the gentleness of His yoke, the goodness of His laws. I am speaking to men who know something of the comforts of religion. What is the source of it? You feel that a propitiation has been found for your offences; that an exhaustless fund of holy influences is opened to meet every remaining infirmity; and that there is the power of a covenant keeping God to keep you faithful unto the end. You have troubles; but are not these among those things which work together for the believers good? But what knows the poor heathen of such consolations?

IV. Painful misgivings as to the final salvation of these people. Our chief guide upon such a subject must he the first chapter of the Epistle to the Romans. There does not seem to be an important distinction in that chapter; for though the apostle does seem to leave some hope of salvation for the mere heathen who is without the knowledge of God, is it quite so clear that it leaves a hope of salvation to the idolater? The heathen, it seems to be supposed, will be a law unto himself, and has a power to discern from the things which are seen and made the Almightys eternal power and Godhead. But suppose, instead of this, he should change the image of the incorruptible God into the image of corruptible man, etc., are we then prepared to say that an idolater hath any inheritance in the kingdom of Christ and of God? We limit no mercies; but everywhere, as we look on the vast outspread of idolatry, the stern and withering sentence meets us, Without God, without hope. Oh! must not every heart be stirred up within us at such a spectacle? Conclusion: And now, in applying my remarks to the cause of missions, I must remind you of our three great wants and your three correlative duties. First, we want the means. But not only do we want your money–we want your sons. And then we want your prayers. (D. Moore, M. A.)

Pauls moral survey of Athens

What did he discover that so intensely distressed him?

I. Great genius perverted. He saw–

1. Developments of great genius. What Jerusalem has been in the true religious culture of humanity, Athens has been in the culture of the aesthetical and reasoning powers of mankind.

2. Perversions of great genius. Though possessing a mind qualified to appreciate the splendid works which lay about him, yet he was thrown into an agony of grief at what he beheld. He had a standard of character unknown to any Athenian sage, and he felt that the aesthetic glory of Greece was but a gorgeous covering which genius had spread over a vast cemetery of moral corruption. Genius wasted–nay, worse than that, employed for immoral and impious ends. There is nothing in mere material civilisation, even in its highest forms, to delight a truly enlightened soul.

II. The great God dishonoured. With all this display the Athenians had–

1. No grand moral purpose in life (verse 21). Empty theories and idle gossip occupied their chief attention; since they knew not the only true God, they had no grand purpose in life. The deeper and diviner parts of their souls were undeveloped.

2. No love for the true God. Athens, by wisdom, knew not God. It was easier, says an old writer, to find a god than a man. All history shows that where the gospel has not gone, man has never reached the true religion, nor felt the higher inspirations of his being (Rom 1:1-32). The best of the Athenian gods were but men, whose passions in some cases were of the most revolting kind. Paul knew that the destiny of the soul depended upon its worship; that if it worshipped any object but God, it must inevitably sink lower and lower forever. There is but one being that has a claim to the worship of man–the Creator. He claims the supreme homage and service of all souls. His claim is just: no conscience can dispute it. Because the apostle loved supremely this supreme object of worships he felt intense pain at seeing His righteous claims contemned. I beheld the ways of transgressors, and was grieved. (D. Thomas, D. D.)

Pauls estimate of the Athenians

We are taught by this passage–

I. To be deeply affected by the moral condition of the world.

1. Pauls was the excitement of fervent zeal for the honour of Christ.

2. He felt also the outrage done by idolatry to the dignity of human nature.

3. In this excitement the love of souls was not wanting.

II. That such an affection will lead to the use of active means for the worlds salvation.

1. Paul was never ashamed of Christs gospel.

2. He laid aside all fears of failure.

3. He does not remain inactive at Athens because he has no particular mission there. (Evangelical Preacher.)

The moral versus the aesthetic

When Howard went forth, on what a great orator has called his circumnavigation of charity, he visited some of the noblest cities, and passed through some of the most attractive scenery of modern Europe; but neither the splendour and wealth of the one, nor the attractions of the other, could engage his attention; the dungeon and the hospital, where suffering humanity invited his aid, had an interest to his mind which drew him aside from everything else, and made him insensible to the sumptuousness of palaces and the stateliness of temples, to the curiosity of art, and even to the sublimities and beauties of nature. Cicero tells us that for him Athens had a higher charm than was derived from its magnificent buildings and exquisite works of art–the charm that arose from the memory of its illustrious men, and which made him search out the abodes and favourite haunts of each, and look with intent gaze on their sepulchres. In all large and earnest minds the moral will ever overtop and master the aesthetic; and, save as the latter may in some way be made subservient to the former, such minds will be apt to overlook, if not entirely to underestimate it. What wonder, then, that Paul, bent on a mission of moral beneficence to which he had consecrated his life, and penetrated with an all-absorbing desire to accomplish a result which he knew to be the noblest and worthiest and most enduring that could be proposed to human exertion, should have been content to bestow only a passing glance on the marble splendours of Athens, and should have been more deeply moved by the gloom which rested on the moral features of the scene, than by all the glory which lighted up its physical and material aspect? As he moved through the city, he beheld how all this wealth of genius was prostituted to the service of a vain and misleading superstition. (W. L. Alexander, D. D.)

Christian unconcern explained

I was speaking with a gentleman who had just returned from a visit to Niagara, where he lived in the Clifton Hotel, which is close to the Falls. He asked a waiter, Are you not annoyed by the noise of the waterfall? Positively I dont hear it. When I first came here I hardly heard anything for it; now it is quite quiet to me. Why is this? Because he is accustomed to it. That is the reason Christians are content to sit with folded hands, looking calmly on while so many of their fellows are gliding down the broad road to eternal death. Rouse yourselves; ask God for Christs sake to give you grace and strength to rescue the perishing. (J. McFarlane.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 15. Brought him unto Athens] This was one of the most celebrated cities in the world, whether we consider its antiquity, its learning, its political consequence, or the valour of its inhabitants. This city, which was the capital of Attica, and the seat of the Grecian empire was founded by Cecrops, about A.M. 2447, before Christ 1557, and was called by him Cecropia. About thirteen or fourteen hundred years before Christ, in the reign either of Erechtheus, or Erichthonius, it was called Athens, from , a name of Minerva, to whom it was dedicated, and who was always considered the protectress of the city. The whole city at first was built upon a hill or rock, in the midst of a spacious plain; but, in process of time, the whole plain was covered with buildings which were called the lower city; while the ancient was called Acropolis, or the upper city. In its most flourishing state this city was not less than one hundred and seventy-eight stadia, or twenty-two Roman miles in circumference. The buildings of Athens were the most superb, and best executed, in the world; but every thing is now in a state of ruin. Mr. Stuart, in his three folio vols. of the Antiquities of Athens, has given correct representations of those that remain, with many geographical notices of much importance. The greatest men that ever lived, scholars, lawyers, statesmen, and warriors, were Athenians. Its institutions, laws, and literature, were its own unrivalled boast, and the envy of the world. The city still exists; the Acropolis in a state of comparative repair. It is now in the hands of the Greeks; but the Turks, who held it till lately, have turned the celebrated Parthenon, or temple of Minerva, into a mosque. The inhabitants are reckoned at about one thousand. Christianity, planted here by St. Paul, still subsists; and about two-thirds of the inhabitants of Athens are Christians, who have several churches or oratories here, and it is the residence of a Greek bishop, who is a metropolitan. He who considers the ancient glory of this city, whether in its heathen or Christian antiquity, cannot but sigh over its present state.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

They that conducted Paul; who accompanied, and had undertaken to secure him.

Athens; the Greece of Greece, or the eye of Greece; as Greece was accounted the eye of the world; and yet, with all its learning, did not attain to saving knowledge, until Paul came and preached it. Satans malice still causes the gospel to spread.

Fuente: English Annotations on the Holy Bible by Matthew Poole

15. Silas and Timotheus to come tohim with all speedHe probably wished their company and aid inaddressing himself to so new and great a sphere as Athens.Accordingly it is added that he “waited for them” there, asif unwilling to do anything till they came. That they did come, thereis no good reason to doubt (as some excellent critics do). For thoughPaul himself says to the Thessalonians that he “thought it goodto be left at Athens alone” (1Th3:1), he immediately adds that he “sent Timotheus toestablish and comfort them” (Ac17:2); meaning, surely, that he despatched him from Athens backto Thessalonica. He had indeed sent for him to Athens; but, probably,when it appeared that little fruit was to be reaped there, whileThessalonica was in too interesting a state to be left uncherished,he seems to have thought it better to send him back again. (The otherexplanations which have been suggested seem less satisfactory).Timotheus rejoined the apostle at Corinth (Ac18:5).

Ac17:16-34. PAUL ATATHENS.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

And they that conducted Paul,…. From Berea to the sea side:

brought him unto Athens; a famous city in Attica, where both q Pliny and Ptolomy r place it, well known for the learning and wisdom of the ancient philosophers, who had their schools and universities in it; the former of these calls it a free city, and says, it needed no description nor commendation, its fame was so diffused everywhere. The account Jerom s gives of it is,

“Athens, a city in Achaia, dedicated to the studies of philosophy, which though but one, is always used to be called in the plural number; its haven, called the Piraeum, is described as fortified with seven walls.”

The city itself stood about two miles from the sea; it had its name either from the Greek word , which signifies the mind of God, as boasting of its divine knowledge; or rather from the word , “Athen”, which may be interpreted “strangers”, it being originally inhabited by the Pelasgi, who were a set of people that moved from place to place t; or because of the great multitude of strangers which flocked from all parts hither for learning, of whom mention is made in Ac 17:21. The inhabitants of it have been called by different names; when under the Pelasgi, as Herodotus u observes, they were called Cranai; when under King Cecrops, they went by the name of Cecropidae; when Erechtheus had the government, they changed their name into Athenians; from Ion, the son of Xythus, their general, they were called Ionians. This city has gone through different fates: it was burnt by Xerxes, about 480 years before Christ; some years after that it was taken by Lysander; and after that restored to its ancient liberty by Demetrius; after this the Romans were possessed of it; and now it is in the hands of the Turks, and goes by the name of Setines. In Beza’s ancient copy it follows, “but he passed through Thessalia, for he was forbidden to preach the word to them”; for as he came from Berea to Athens, he must come through Thessalia; but he made no stay here, but passed through, being forbid to preach the Gospel here, as he had been before to preach it in Asia and Bithynia, Ac 16:6 nor have we any account anywhere else of the Gospel being preached in Thessaly; and in the second century, we read of Heathenism prevailing there, and of many gross acts of idolatry, particularly at Pella in Thessaly, a man was sacrificed to the gods: though in the beginning of the fourth century there were bishops out of Thessalia at the synod of Nice; and so there were at the synod at Sardica, about the middle of the same century: in the sixth century, Dion, bishop of Thebes in Thessalia, was in the first synod at Ephesus; and Constantinus, bishop of Demetrias, and Vigilantius of Larissa, both cities in Thessalia, were in another at the same place w.

And receiving a commandment; or “a letter from him” as one copy and the Syriac version read; that is, the brethren from Paul:

unto Silas and Timotheus for to come to him with all speed; to Athens, where he now was: they departed; from Paul at Athens, and came back to Berea.

q Nat. Hist. l. 4. c. 7. r Nat. Hist. l. 3. c. 15. s De locis Hebraicis, fol. 95. K. t Vid. Hiller. Onomasticum Sacrum, p. 678, 755. u Urania, c. 44. w Magdeburg. Hist. Eccles. cent. 2. c. 15. p. 193. cent. 4. c. 2. p. 5. & c. 9. p. 425. cent. 6. c. 10. p. 666.

Fuente: John Gill’s Exposition of the Entire Bible

But they that conducted Paul ( ). Articular present active participle of (late form in A B of or ), an old verb with varied uses to put down, to constitute, to conduct, etc. This use here is in the LXX (Jos 6:23) and old Greek also.

To Athens ( ). To make sure of his safe arrival.

That they should come to him with all speed ( ). Note the neat Greek idiom as quickly as possible (good Attic idiom). The indirect command and purpose (–, second aorist active subjunctive) is also neat Greek (Robertson, Grammar, p. 1046).

Departed (). Imperfect active of , old Greek word, but rare in N.T. All in Acts (Acts 13:42; Acts 17:15; Acts 20:7; Acts 27:43)

Fuente: Robertson’s Word Pictures in the New Testament

PAUL IN ATHENS, IN DISPUTATION, IN THE SYNAGOGUE, MARKET PLACE, AND ON MARS HILL V. 15-21

1) “And they that conducted Paul,” (ho de kathistanontes ton Paulon) “Then those conducting Paul,” aiding and assisting him in escaping from the vengeance of the Christ-rejecting and church despising Jews that had come to Berea from Thessalonica to stir an insurrection, Act 17:13.

2) ” ‘ Brought him unto Athens,” (egagon heos Athenon) “Brought him as far as Athens,” stayed with him until he and they arrived in Athens, a free city, some 250 miles south of Berea; whether the entire journey was made by sea or also part of the way over land is not known, but Berea brethren who cared for him faithfully traveled to protect and help him.

3) “And receiving a commandment unto Silas and Timotheus,” (kai labontes entolen pros ton Silon kai ton Timotheon) “And they received (from Paul) a command to Silas and Timothy,” direct instructions to Timothy and Silas, to leave Berea upon their return, and come to his side in Athens, Act 18:5.

4) “For to come to him with all speed, they departed.” (hina hos tachista elthosin pros auton ekseesan) “In order that they should come to him as quickly as possible, (then) they departed,” or returned to Berea to convey the message to Timothy and Silas. While Paul thought it good to go to and be left alone safely in Athens, it was for but a little time, for he waited for Timothy to arrive, 1Th 3:1, after which he sent him back to help the brethren in Thessalonica, 1Th 3:2.

Fuente: Garner-Howes Baptist Commentary

Christianity offered to Athens , Act 17:15-34 .

Sailing from Dium the apostle would look a regretful farewell upon the distant mountain tops of Thessalonica; and, more near, the snowy Mount Olympus, the mythical home of the Homeric gods, would recede from sight. He would sail by Thermopylae, where Leonidas, with his three hundred, died for Grecian liberty; and Marathon, where Miltiades repelled the invading Persian. Finally, after probably about three days’ sail, he sweeps round into the Piraeus, the celebrated harbour of Athens, and debarks to visit her streets. To the cultured mind few passages in the history of the early Church are more interesting or full of suggestions than this contact point between Christianity and classicism. It would have been beyond Luke’s powers to have fabricated so natural a history of so striking an occurrence. A romancer heroizing Paul would have made him more brilliantly successful.

As Paul enters the city from the Piraeus through the gateway, he finds the street lined with marble images, carved by the hand of the rarest genius, idealized into the forms of imaginary gods, Jupiter, Apollo, Minerva, Mercury, and the Muses. He walks the main street to the Agora, forum, or “market,” Act 17:17.

Standing in the Agora. and facing northward, Paul sees before him, in a sort of semicircle, the pnyx or slope of the town-meeting, the Mars’ Hill or Areopagus, and the tall Acropolis or state-citadel: and behind him the Museum.

The AGORA was margined with colonnades and porticoes, which were adorned with mythological images and statues of the historical great men of Athens, such as Solon, Conon, and Demosthenes. The AREOPAGUS was crowned with the temple of Mars, from whom its height was named. But it was upon the summit of the ACROPOLIS that the genius of Athens had lavished the utmost prodigality of art. Crowning all was the giant image of Athene (Minerva) in full armour, formed of the brazen spoils of the battle of Marathon, holding aloft a brilliant spear and shield, standing in majesty as the patron goddess, from whose Greek appellation, Athene, the city derived its name.

It was the providential mission of majestic Rome to furnish to the world the idea of a well ordered STATE, in which nations should be organized, law be rendered supreme, and order and security reign, down even to the humblest individual. It was the mission of Greece, and especially of Athens, to furnish the ideal of grace, beauty, and intellectual civilization, by which man is to be truly humanized to his noblest character. It was the mission of Israel to maintain the truths of conscience, the divine law, religion, GOD.

Of these three ideas, the political, the esthetical, and the Infinite, the three representative cities were Rome, Athens, and Jerusalem. Accordingly, throughout the New Testament, we find the stern pressure of the Roman power beneficent as well as despotic. But this power is to be softened and subdued by the esthetic; and both are to be subdued, permeated, and spiritualized by the power of the INFINITE; and of that INFINITE we now behold Paul standing forth the representative in the Agora of Athens, as he soon will in the Pretorium of Rome.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘But those who conducted Paul brought him as far as Athens, and receiving a command to Silas and Timothy that they should come to him with all speed, they departed.’

His companions from Berea brought Paul to Athens, and on arrival there Paul clearly decided that he would begin a ministry there, for he sent back instructions to Berea that Silas and Timothy were to join him. In the event he commenced his ministry before they arrived. We do not know how long it then went on, but at some stage after Silas and Timothy arrived he clearly felt the urge to send Timothy back to encourage the church at Thessalonica (1 Thessaloniand Act 3:2), and Silas to some other part of Macedonia, for it was from there that they would later join him in Corinth (Act 18:5). Thus is made apparent that the ministry in Athens continued for some time. It is a reminder that we regularly only have glimpses of what was happening, sufficient for us to know something of its success, without knowing the full story. Luke is constantly seeking to give the impression of the swift advance of the word from place to place in a continuing forward movement.

Fuente: Commentary Series on the Bible by Peter Pett

Effective Ministry in Athens (17:15-34).

His Berean guides saw Paul safely to Athens. This had not been where he was originally aiming for. After Thessalonica his intention had probably been to proceed along the Via Egnatia towards Rome. But God had had other ideas. He had had Berea in His sights, and then Athens where a certain Areopagite was waiting (Act 17:34), followed by Corinth. The whole of the province of Achaia had cause to be grateful to the persecutors.

With regard to the Areopagite it is typical of Luke’s writings to draw attention to particularly influential people whom God had determined to win for Himself, who would then go on to take His word to others. We can compare Simon the sorcerer, the Ethiopian official, Cornelius, Sergius Paulus (the pro-consul of Cyprus), Lydia, the Philippian jailer, and now Dyonisius the Areopagite and the woman, Damaris.

Athens was a city that was famous worldwide because of its past, but it was a fading city, and no longer large (around 10,000 inhabitants). Its glory days were long behind it. Its once great navy no longer existed as the dominant force in the Mediterranean Sea. The famous names of the past had long since gone. But its learning had spread throughout the Greek world first through Alexander, and then through Rome, and it still had a reputation for being a centre of philosophy and prided itself on being such. And it still despised others whom it saw as having less understanding than it did itself. Because of what it had been it was a designated ‘free city’, under its own rule. To it would come the sons of aristocratic Romans in order to further their education. And there were still prominent men there, among who was Dionysius the Areopagite.

The council of the Areopagus (‘court of Ares’) originally met on the hill of Ares (the name of the god of war and thunder), hence its name, but by the time of Paul it met in the Royal Porch (stoa basileios) in the Athenian marketplace (agora). Its reputation went back to ancient times, and in spite of the curtailment of its ancient powers, it was still respected and had some kind of special jurisdiction in the free city of Athens over matters of religion and morals. For this reason it therefore exercised some kind of control over visiting preachers and philosophers, presumably in order to ensure that they were genuine and not troublemakers or spreaders of sedition. So all visiting preachers were subject to ‘inspection’. Thus when Paul is called before the Areopagus it was not with any hostile intent, but with the purpose of discovering exactly what it was that he had come to proclaim. And at least one of those who were inspecting him was convinced and became a believer (Dionysius the Areopagite).

It was also a city full of statues and altars. It was said that there were more statues of the gods in Athens than in all the rest of Greece put together, and that because of this it was easier in Athens to meet a god than a man. But we must not thereby think of it as too religious a city. Apollonius, a philosopher contemporary with Paul, berated the Athenians because of their lascivious dances at the festival of Dionysius, and their thirst for human blood at the gladiatorial games. Philosophy went hand in hand with riotous living.

In the chiasmus Act 12:25 to Act 18:22 of which this is a part, this incident is paralleled with that at Pisidian Antioch. During the incident at Pisidian Antioch Luke gives a detailed summary of Paul’s preaching to the Jews and God-fearers, here at Athens he gives a detailed summary of Paul’s preaching to Gentiles. This follows the pattern, the Jew first and then the Gentiles. Both end up with enquirers saying that they wish to hear more, and both result in converts.

Fuente: Commentary Series on the Bible by Peter Pett

Paul in Athens.

The arrival and the first discussions:

v. 15. And they that conducted Paul brought him unto Athens; and receiving a commandment unto Silas and Timotheus for to come to him with all speed, they departed.

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

v. 17. Therefore disputed he in the synagogue with the Jews and with the devout persons and in the market daily with them that met with him.

v. 18. Then certain philosophers of the Epicureans and of the Stoics encountered him. And some said, What will this babbler say? other some, he seemeth to be a setter forth of strange gods; because he preached unto them Jesus and the resurrection.

v. 19. And they took him and brought him unto Areopagus, saying, May we know what this new doctrine, whereof thou speakest, is?

v. 20. For thou bringest certain strange things to our ears; we would know, therefore, what these things mean.

v. 21. (for all the Athenians and strangers which were there spent their time in nothing else but either to tell or to hear some new thing.)

The solicitude of the Berean disciples would not permit them to leave their beloved teacher travel without an escort, and some of them therefore volunteered to accompany him to a place of safety. The original intention seems to have been to conduct Paul down to the coast and have him wait there in some port until Silas and Timothy could join him once more. There he could be ready for flight across the sea at a moment’s notice. But this plan for some reason did not prove feasible, and therefore Paul’s friends conducted him all the way to Athens. This city was one of the most famous cities of the world, situated in Greece, the Roman province of Achaia, on the Attic peninsula, five miles northeast of the Saronic Gulf, and connected with its seaport Piraeus by long walls. On the hill, called the Acropolis, stood the famous temple Parthenon, and other beautiful public buildings crowned other eminences. Athens was no longer the political capital of Greece at that time, but continued to be its literary center, as it was that of the entire civilized world for several centuries after. But in spite of all its learning and philosophy, which was the boast of its proud citizens, the city had fallen a prey to social decay and moral rottenness. “In Athens itself, where flourished the most profound philosophy, the most glowing eloquence, the most exquisite poetry, and the most refined creative art which the world has ever seen, there was the most complete and studied abandonment to every vice which passion could prompt or imagination invent. ” Having arrived at Athens, Paul dismissed the brethren that had accompanied him with the charge to Silas and Timothy to join him as quickly as possible. But while Paul was waiting for his assistants in Athens, he was by no means idle. As he wandered up and down the streets of the famous city, he was violently agitated and filled with anger, severely provoked, his spirit was so stirred up in him, because he saw that the entire city was full of idols; it was a feature which distinguished Athens among all the cities of Greece. Thousands of figures of gods and goddesses were erected along the streets, and many altars invited the sacrifices of such as still believed in the ancient form of Greek religion. The apostle’s extreme vexation over these conditions, and his earnest desire to expose such heathenish errors, caused him to reason and argue not only in the synagogue, with the Jews and the proselytes whom he could meet there, but also daily on the forum, in the market-place of the city. This was not a bare or vacant lot in the middle of the town, but was surrounded with beautiful porticoes ornamented with sculpture work by famous artists, where the learned men of the day came together for philosophical discussions, and the philosophic schools had their meeting halls. The Stoa Poikile was on one side, where the philosophic school of the Stoics met, and the gardens of Epicurus were not far away, the one school teaching absolute resignation to fate, the other proclaiming intellectual and sensual enjoyment in every form. But it made no difference to Paul, who reasoned with chance comers on the market-place as well as with the members of these philosophical schools. The disputes sometimes took the form of formal encounters, heated debates, as Paul tried to convince these philosophers. And their comments upon his efforts were not at all flattering. Some jeeringly inquired what this babbler was trying to say. The meaning of this strange epithet which was applied to Paul has been made clear by recent discoveries, for it is applied to one that picks up scraps and crumbs thrown into the streets. “It evidently meant to these learned Athenians that Paul, notwithstanding his claims, was not an original philosopher, but was a picker-up of certain scraps of philosophy which had been thrown away by authorized and properly educated teachers ” Others sneeringly remarked that Paul seemed to be a proclaimer of foreign demons, of novel and strange divinities, of gods that had never been heard of before. This last remark was occasioned by the fact that the apostle had preached to them the Gospel-news: Jesus and the resurrection. Note: whether we are dealing with the self-righteousness of Jews or with the wisdom of Greeks, there is always and only one duty before us, to preach the Gospel of the crucified and resurrected Christ. Finally the matter came to a crisis. The men with whom Paul was debating took him and brought him to the Areopagus, with the remark in the form of a question whether it would be possible for them to find out what this novel teaching as proclaimed by him was about. Paul did not speak about a doctrine, but he actually preached the Christian doctrine. Strange, novel matters they were which he was bringing in to their ears, startling and bewildering to people proud of their human philosophy; they were therefore determined to know what meaning they wanted to convey. Luke adds, by way of explanation, that all the Athenians, the natives of the city as well as the foreigners who resided in the city for a time, had leisure for nothing else, found no occupation more pleasant or fascinating, than that of reporting or hearing something new, novel, out of the ordinary, something to tickle their jaded intellects; the very latest news in philosophy and science was their choicest morsel. Note: The world of letters in our days has changed in appearance, but not in kind. The eternal verities of the Bible are despised as stale prattling, but every new theory of true and false science, he its argumentation never so tenuous, is hailed with delight and all too often set up as an irrefutable law.

Fuente: The Popular Commentary on the Bible by Kretzmann

Act 17:15. Athens: This celebrated city, whether we consider the antiquity, valour, power, or learning of its inhabitants, has had few to rival it. It is situated in the middle of a large plain, on the gulph of the AEgean sea, which comesup to the isthmus of the Peloponnese or Morea. It is about twenty-five miles distant from Thebes to the south-east; twenty-eight from Negro-point to the south; thirty-five from the Isthmus of Corinth to the east; and about as many south-west, from Cape Raphti, the most eastern land of Achaia. It was and is still the capital of Attica. The people of Athens, proud of their antiquity, owned no original but the earth they dwelt upon, and pretended that they were coeval with the sun. They planted no less than forty colonies, to which they gave names and laws: they were masters of the AEgean sea, and the greater part of the isles in it; and carrying their conquests as far as the borders of Egypt, they had no less than 1000 cities subject to them. This city was, in its most flourishing state, a day’s journey, or something more than twenty-two Roman miles in circumference. Its buildings were finished with the highest elegance, of which the temples of Jupiter-Olympus, and Minerva, which is now called Parthenion, are a standing proof to this very day. It might justly be stiled “the university of the whole world.” Royal personages resorted hither for education from all parts of the world; and it was celebrated no less for the inviolable fidelity of its citizens, than for being the nursery of the greatest scholars, orators, and philosophers, and for having produced the greater number of heroes of all the other cities in the world. It has suffered great vicissitudes, and is now in the possession of the Turks; who have made a mosque of the Parthenion, which was very much damaged in the Venetian wars. The number of its inhabitants is said to be about 1000, of which three parts are Christians, who have a great number of churches and oratories, and a Greek bishop residing among them, who is a metropolitan: the other inhabitants are Turks, who have five mosques. Few cities in Turkey have preserved themselves so well as this, or enjoy greater privileges under the Turkish tyranny. Their misfortunes have not been able to deprive them of their subtilty and wit, which has been ascribed to the serenity and goodness of the air. It is peculiarly remarkable, that when the plague rages round about it, it seldom reaches there. St. Paul, expecting perhaps that some considerable success would attend his labours in this city, ordered Silas and Timothy to attend him there, as desirous to engage their assistance. Nevertheless, God did not see fit to answer those expectations; and though they came to him as he had ordered, or at least one of them, (that is to say, Timothy,) he was quickly obliged to send him away, especially as he was so solicitous about his friends at Thessalonica. See 1Th 3:1-2.

Fuente: Commentary on the Holy Bible by Thomas Coke

15 And they that conducted Paul brought him unto Athens: and receiving a commandment unto Silas and Timotheus for to come to him with all speed, they departed.

Ver. 15. Brought him unto Athens ] The eye of Greece, but woefully now bemisted with the fog of superstition, as our universities also have been of late. Athens was a pleasant and ancient city. Cecrops is said to have been king of it in Moses’s time. It was anciently called , “the ornament or glory of the world.” But Gregory Nazianzen reports of it that it was the plaguiest place in the world for superstition; and he aeknowledgeth it a great mercy that he and Basil were preserved from those infections.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

15. . ] So Odyss. v. 274, , and Arrian, Ind. xxvii. 1, .

Who these were is not said.

The course of Timotheus appears to have been, as far as we can follow it from the slight notices given, as follows: when Paul departed from Bera, not having been able to revisit Thessalonica as he wished ( 1Th 2:18 ), he sent Timotheus (from Bera, not from Athens) to exhort and confirm the Thessalonians, and determined to be left at Athens alone ( 1Th 3:1 ), Silas meanwhile remaining to carry on the work at Bera. Paul, on his arrival at Athens, sends (by his conductors, who returned) this message to both, to come to him as soon as possible. They did so, and found him (ch. Act 18:5 ) at Corinth. See Prolegg. to 1 Thess., Vol. III.

] See a long and interesting description of the then state of Athens, its buildings, &c., in C. and H. chap. 10 vol. i. pp. 407 ff.; and Lewin, i. pp. 268 ff. It was a free city . Strabo (ix. 1) gives an epitome of its fortunes from the Roman conquest nearly to this time: . . , . . , . . See also Tacit. Ann. ii. 53.

Fuente: Henry Alford’s Greek Testament

Act 17:15 . , see critical note, i.e. , the Beran brethren. In N.T. only here in this sense, cf. Jos 6:23 , 2Ch 28:15 , so also in classical Greek and in later Greek (instances in Wetstein); they accompanied Paul probably for protection as well as guidance (it has sometimes been supposed that disease of the eyes rendered the guidance necessary, but the word is used quite generally); see further additional note at end of chapter and critical note above, Ramsay, Church in the Roman Empire , pp. 159, 160. If we compare Act 18:5 it looks as if Timothy and Silas only overtook Paul at Corinth, and that he had left Athens before they reached that city. But from 1Th 3:1 it appears that Timothy was with Paul at Athens, and was sent from thence by him to Thessalonica, and this is quite in accordance with Paul’s earnest wish that Timothy and Silas should come to him as quickly as possible (if we suppose that they only rejoined him in Act 18:5 , they must have taken a much longer time than was necessary for the journey). But if Paul remained alone, as he states, 1Th 3:1 , at Athens, Silas must also have been sent away; and we may well suppose that as Timothy was sent to comfort the Thessalonians for St. Paul’s delay in returning to them, so Silas may have been sent to Philippi, with which St. Paul was frequently in communication at this time, Phi 4:15 . But after their return to Corinth from their mission, they found that St. Paul had already gone on to Corinth, and there they rejoined him. See on the whole subject, Ramsay, St. Paul , pp. 233, 240, as against McGiffert; Wendt (1899) and Felten, in loco ; Paley, Hor Paulin , ix., 4.

Fuente: The Expositors Greek Testament by Robertson

conducted. Greek. kathistemi. Only here in this sense. Generally translated “make”, “appoint”. Here the brethren made all the arrangements.

unto = as far as. Greek. heos.

receiving = having received.

for to = in order that (Greek. hina) they should.

with all speed = as quickly as possible. Greek. hos tachista. Only here.

departed. Greek. exeimi. See Act 13:42.

Fuente: Companion Bible Notes, Appendices and Graphics

15. .] So Odyss. v. 274, ,-and Arrian, Ind. xxvii. 1, .

Who these were is not said.

The course of Timotheus appears to have been, as far as we can follow it from the slight notices given, as follows:-when Paul departed from Bera, not having been able to revisit Thessalonica as he wished (1Th 2:18), he sent Timotheus (from Bera, not from Athens) to exhort and confirm the Thessalonians, and determined to be left at Athens alone (1Th 3:1), Silas meanwhile remaining to carry on the work at Bera. Paul, on his arrival at Athens, sends (by his conductors, who returned) this message to both, to come to him as soon as possible. They did so, and found him (ch. Act 18:5) at Corinth. See Prolegg. to 1 Thess., Vol. III.

] See a long and interesting description of the then state of Athens, its buildings, &c., in C. and H. chap. 10 vol. i. pp. 407 ff.; and Lewin, i. pp. 268 ff. It was a free city. Strabo (ix. 1) gives an epitome of its fortunes from the Roman conquest nearly to this time: . . , . . , . . See also Tacit. Ann. ii. 53.

Fuente: The Greek Testament

Act 17:15. ) those conducting (constituentes, those who fixed for him his place), i.e. having care of him, putting him in a place of safety.-, Paul) who did not of his own accord retire from danger.

Fuente: Gnomon of the New Testament

Act 17:15-34

PAULS ADDRESS AT ATHENS

Act 17:15-34

15 But they that conducted Paul-Some of the brethren accompanied Paul as a guide and for partial protection. He went as far as Athens. We do not know who escorted him; neither do we know whether he went by land or by sea. It is generally thought that he went by sea. The distance between Berea and Athens by land is about 250 Roman miles; this would take about twelve days to make the journey, whereas three days would have been sufficient for the voyage by sea; hence, the conclusion by many that he went by sea. After reaching Athens, Paul commanded his escorts to tell Silas and Timothy that they should come to him with all speed. Without delay they departed. Paul was alone in Athens and would not be able to go about his work until they came. Later history shows that they were unable to reach him at Athens, but joined him at Corinth. (Act 18:5.)

16 Now while Paul waited for them at Athens,-Athens has a very interesting history; it has been called one of the most beautiful cities in the world; it was situated about five miles inland northeast of the Saronic Gulf, an arm of the Aegean Sea; four famous mountains lie around it, and four still more famous hills were within the city; the first one was Lycabettus, the Acropolis, the Areopagus, or Mars Hill, the Pnyx, on which the assemblies of the people were held and Demosthenes spoke his oration. The name of Athens was synonymous with the most graceful conceptions of art and the profoundest study of philosophy. While Paul waited here, his spirit was provoked within him as he saw that the city was full of idols. Athens was wholly given to idolatry. It is said that Athens had more idols or images than all the rest of Greece. Pretonius satirically said it was easier to find a god than a man in Athens; Xenophon calls the city one great altar, one great offering to the gods. This was enough to stir Paul to preach the gospel to them.

17 So he reasoned in the synagogue-While waiting for Silas and Timothy, Paul was busy. He went into the synagogue and there reasoned with the Jews and the devout persons; we must know that since Pauls spirit was provoked within him that he must have preached the gospel with great power. Such a mind as Pauls, freighted with such a message as his, could not begin to move in such an atmosphere without soon encountering opposition. Wherever he could find people, in the synagogue, at idol worship, in the market place, he preached Christ to them. Two classes are found here-the native Jews and Gentile worshipers, whether proselytes or not, we do not know. He had access to the Gentile world through these devout persons, while his first appeal was yet to the Jews. The marketplace is generally supposed to designate the great place known as the ancient forum, or old market place. It was a famous place, because Socrates taught there, and all the great philosophers taught or discoursed to the people there.

18 And certain also of the Epicurean and Stoic-In Pauls day there were two systems of philosophy prominent throughout the Roman world; they are regarded as conflicting, though in many points they resemble each other. Epicurean is named from its founder, Epicurus; he lived 342-270 B.C. His disciples were known as the school of the garden, from the garden in Athens where the master instructed them, in distinction from the disciples of the porch or the academy where the Stoics met. Epicurus taught that the end of living was pleasure; he taught that the enjoyment of tranquil pleasure was the highest end of human existence. Stoic philosophers were the advocates of the theory founded by Zeno. Stoic was derived from Stoa, a porch. Zeno taught that God was the soul of the world, or the world was God; that everything was governed by fate, to which God himself was subject; they denied the immortality of the soul. The Stoic philosophers taught that virtue was its own reward, and vice its own punishment; that pleasure was no good, and pain no evil. Both classes of philosophers were in Athens and encountered Paul. They asked: What would this babbler say? Babbler, as used here, means a seed picker; it was applied to a bird that picks up seeds as food; hence, Paul is called a seed picker, or has picked up some crumbs of knowledge. In contempt they compared him to the small bird that fed on small seeds, and said that he preached a strange religion, because he preached Jesus and the resurrection. Little did they understand what this meant at that time.

19-20 And they took hold of him, and brought him unto the Areopagus,-This does not mean that they used force or arrested him; they constrained him, or escorted him to the Areopagus; this place also bears the name Mars Hill. Here had often assembled the noblest blood of Athens, the politicians of highest rank, the best orators, and the most profound philosophers. It was at this place that Socrates was arraigned and condemned. The Areopagus, as used here, was not the hill, but the council of the Areopagus, which sat in some hall in the market place. We are to think of Paul as being surrounded by philosophers and professors of the Athens University, and lecturers who occupied chairs in the university. They asked Paul concerning this new teaching of which they had heard. They added that he had brought certain strange things to their ears. Hence, they would like to know more about these things. They make a polite request of him that he tell them more about his new teaching or strange gods which he set forth. They must be commended for their de-sire to know; they are different from the Jews and others at Thes- salonica and Berea, who ran Paul out of the cities.

21 (Now all the Athenians and the strangers)-Luke, the historian, has put in this historical explanation of the Athenians; it shows why they were eager to hear Paul. These men of Athens were so eager to hear or learn something new that they took Paul, a stranger, to the great place of discussion to hear him. They were ready to hear anything that was new. The natives of Athens and the strangers who sojourned there alike were eager to hear the new things. They spent their leisure time in nothing else but either to tell or to hear something new, something later than the latest notion that they had learned. It seems that they had leisure time and they devoted or spent their time in hearing and telling what is new. Demosthenes in his first great Philippic orations says the same thing of them: Tell me, do you, going round, still wish to ask in the market, is there any news? Can there be any-thing newer than that a Macedonian? etc. Novelty was their lifes pursuit; so without having any regard for the importance of the teaching, they were ready to listen because it was new.

22 And Paul stood in the midst of the Areopagus,-There was a crowd of spectators and philosophers present, and Paul seized the opportunity to preach Christ to this strange audience, as he did in Caesarea later before Herod Agrippa and the crowd of prominent people gathered by Festus. Paul did not speak as a man on trial, but as one attempting to get a hearing for the gospel of Christ. He stood that he might be heard by all. He addressed them according to their accustomed way of being addressed. In all things I perceive that ye are very religious. The Authorized Version says superstitious, but here we have religious. The Greek is hos deisidaimonesterous; Deisidaimon is a neutral word from deido, to fear, and daimon, deity. The Greeks used it either in the good sense of pious or religious or the bad sense of superstitious. Thayer suggests that Paul used it with kindly ambiguity; while others think that Luke uses the word to represent the religious feeling of the Athenians which bordered on superstition. In Act 25:19 Festus uses the term deisidaimonia for religion.

23 For as I passed along, and observed-Paul introduced his speech by an observation which he had made while sojourning in Athens and waiting for Silas and Timothy to come there. He had observed the objects of their worship; he had observed the idols which they worshiped, as well as their worshiping their idols. Paul has been described as standing on an elevated platform, surrounded by the learned and the wise of Athens, the multitude being perhaps on the steps and in the vale below. Paul had directly before him the far-famed Acropolis with its wonders of Grecian art, and beneath him on his left the majestic Theseum, the earliest and still most perfect of the Athenian structures, while all around other temples and altars filled the entire city. He had passed along the streets and had given attention to their devotion in prayer and worship; he had noticed their altars, images, and inscribed names of their gods. He had also observed their inscription, To AN UNKNOWN GOD. Some think that Paul referred to Jehovah whom the Jews worshiped, and who was unknown to these Athenians. Others think that the inscription read to the unknown gods. Unknown is from the Greek agnostos. The Athenians acknowledged by their inscription that they did not know the God that Paul preached; hence, Pauls opportunity to declare unto them the God and Father of our Lord the Christ. They worshiped in ignorance, but Paul would have them know the true God.

24 The God that made the world-Jehovah God was not to be confused with any of their numerous gods save with this Unknown God. Paul declares Jehovah God as the one who made the world and all things therein. He is the creator of all things. He was no Epicurean god, who dwelt apart and in constant repose ; nor was the world a thing of chance as the Athenian philosophers taught. He was the creator of the world and everything in it; he is also Lord of heaven and earth, and being such a God, he dwells not in temples made by hands, but fills the earth.

25 neither is he served by mens hands,-Jehovah God is not served by human hands, as if he needed help like man; he was not made by the hands of men, and does not need the assistance of men to exist. He is the author of all life, and of all things. The heathen clothed their gods with costly garments, overlaid them with silver and gold, carried them in state, installed them at banquets, and brought them costly offerings of food and drink. The God that Paul served, and the one that he now declares or makes known to these Athenians, gives life, sustains it, and gives every good thing that man enjoys.

26 and he made of one every nation of men-God created Adam and then formed Eve, and from this one pair has come all the nations of earth. The nations and races of men have a common origin; God made them all, and hence is their creator. The Greeks, like the Jews, thought themselves of finer nature, a superior race in origin, character and destiny. Paul instructs them of the brotherhood of man; this was indeed strange to Greek ears; they had an idea of different origins, different gods, different religions for different nations. Paul thus starts to reason with them about one God, Creator of all, and deduces from it one religion, one origin for all, one brotherhood, one salvation for the race. God had fixed the limits of their territory as he had determined the duration of their existence. It was this God who had given their seasons, spring, summer, fall, and winter; he had ordained seedtime and harvest and prepared the earth for mans habitation.

27 that they should seek God,-All things which God has given to man should encourage man to seek to know his Creator, and to know him as his great Benefactor. The gift of this bountiful earth, with its teeming productions and supplies for human need, coupled with its beautiful and wise adaptations to mans well-being, should move man to seek after more and higher knowledge of the Giver of every good and perfect gift. Paul here pictures the blind groping of the darkened heathen mind after God to find him. Feel after him is a vivid picture of the darkened and benighted condition of those who thought themselves to be wise. The evidences of God were round about them; yet they did not know him. He is not far from each one of us in his blessings and gifts.

28 for in him we live, and move,-The proof of Gods nearness, not Stoic pantheism, but real existence of God, was evident and surrounded man, is that man is said to exist in God. This shows how near God is to us, and how vitally and intimately we are connected with him. We are entirely dependent upon him for life and for everything that sustains life; there should be no difficulty in finding him if one is inclined in heart to know him. Paul declares further that for we are also his offspring. He is our Creator; he is our origin; we exist in him; we are dependent upon him; we must look to him for everything. Paul here quotes one of their poets; his quotation is from Aratus of Soli in Cilicia; he lived about 270 B.C., and was a Stoic philosopher. Cleanthes, a Stoic philosopher, who lived 300 to 220 B.C., has the same words in his Hymn to Zeus. Possibly Cleanthes used the words first. The passage reads: For we all greatly need Jupiter, for we are his offspring-full of grace, he grants men tokens of favor.

29 Being then the offspring of God,-Paul uses tact and skill here. We, including himself, ought not to have such a low conception of the Godhead; they had formed too low a conception, and Paul would refine and elevate their conception of God. Godhead literally means the divine. It comes from the Greek, to theion, and means the divine nature like theiotes in Rom 1:20. Paul uses in Col 2:9 the Greek theotes. Some think that Paul used to theion here to get back behind all their notions of various gods to the real nature of God. The divine nature of God cannot be like gold, or silver, or stone, graven by art and device of man. The Godhead includes God the Creator, Christ the Savior, and the Holy Spirit; these cannot be represented by any material thing.

30 The times of ignorance therefore God overlooked;-The times; that is, before a revelation of God was given through Christ; this was a period of ignorance, agnoias. The past history of the heathen world was a history of idolatry, involving the grossest ignorance of God, and of all that was truly good. These Athenians confessed their ignorance by their inscription of an altar to An Unknown God. These long times of heathen ignorance God overlooked, passed over, winked at; the time has now come when he will not overlook such ignorance, but commandeth men that they should all everywhere repent. Things have changed now since Christ has come with a full knowledge of God and has revealed Gods will to man. The command to repent implies their guilt of sin in their idolatry. The universal duty of repentance Paul enforces by the consideration of the judgment. All have sinned and all must repent; this is true not only of the Athenians, but of all men in every generation.

31 inasmuch as he hath appointed a day-This day of judgment had been appointed long ago, but through Christ it has been made known with greater clearness. All who know Christ now know that God has raised him from the dead; by his resurrection all are to know that they are to be judged by him. Pauls argument has advanced through different stages; he has spoken first of God as the Creator of the world and of man; then he argued that man should exalt God above all things that he has made; this should lead them to seek after him. Now the days of Gods revelation through nature are at an end, and he has spoken through his Son whom he raised from the dead, to prove that he was the Son of God. Now through him God will judge the world; hence, all men should prepare themselves for the judgment by repentance.

32-33 Now when they heard of the resurrection-It may be that these Athenians who had brought Paul to the Areopagus to hear him stopped his speech and would let him proceed no further. Neither party among his hearers would have any sympathy with the doctrine of the resurrection and the final judgment. Some mocked just as did some men on the day of Pentecost. (Act 2:13.) The Epicureans believed that this life was all there was to life; the Stoic teachers taught that all would finally be absorbed in the Godhead; hence, they would not believe in the resurrection from the dead. It seems most likely that the Epicureans would be the ones who mocked Paul, and perhaps it was these others who said; We will hear thee concerning this yet again. This reminds one of Felixs decision. (Acts 24 Acts 25.) Paul went out from among them. This shows that he was not on trial nor under any judicial restraint. He had presented them the truth of God; they had understood him; he had nothing more to offer them; hence, he left them to seek others more favorably inclined to hear the truth.

34 But certain men clave unto him,-There were three classes among Pauls hearers; (1) the Epicureans who mocked the truth; (2) those who procrastinated and promised to hear him again; (3) those who believed him. Among those who believed was Dionysius the Areopagite. There were several men and at least one woman of position who accepted his teaching. Dionysius was a member of the great Athenian Council; his position, influence, and learning caused his name to be mentioned here. It is thought that Dionysius had some supervision of the entire public administration. The woman who believed was named Damaris. We are not told for what she was noted; she must have been a woman of distinction and power since her name is given. Tradition has it that a church was founded here later, and the Parthenon became a Christian temple.

Questions on Acts

By E.M. Zerr

Acts Chapter 17

At what city did Paul and Silas stop?

What institution was here?

Tell what Paul’s manner was.

Why reason out of the “scriptures”?

State the subject of this reasoning.

Do the “scriptures” say an:,:thing about that?

Cite an instance.

Tell what effect Paul’s preaching had.

What moved some Jews to oppose?

To whom did they resort in their conspiracy?

Why attack the home of Jason?

Where did they take Jason?

State the charge they brought against him.

Was any part of this charge true?

What was now done with Paul and Silas?

Name their next stop.

How did the Bereans show their better breeding?

State results of Paul’s preaching here.

From where did he have opposition?

Upon this what did Paul and his party do?

To what city did Paul go?

State orders the brethren took back to Berea.

What stirred the spirit of Paul?

With whom did he dispute?

In what place did he have the disputes?

In which place was this done daily?

Why not daily in the synagogue?

Who encountered him?

What did some say he was setting forth?

On what did they base this idea?

To what place did they take him?

State the importance of this place.

Ten what information they asked of Paul.

How did Athenians spend their time?

What had Paul perceived?

Tell what led him to this conclusion.

Whom did they worship ignorantly?

How can such worship be done?

Why does Goa not dwell in man made temples?

Why is he not worshipped by man’s hands?

How many kinds of human blood?

Does this include all colors and races?

Where is man expected to dwell?

What has becn determined?

What should man seek and find?

Name the sphere of man’s life and action.

What authority does Paul cite to corroborate this?

Why not cite the scriptures as he usually did?

How being “offspring of God” excludes use of gold?

State God’s former attitude toward ignorance?

What is it now?

How many judgment days appointed?

Who is the judge?

How has he been qualified?

How did mention of this affect the hearers?

Was the speech wholly fruitless?

Acts Chapter Seventeen

Ralph Starling

Paul and Silas traveled to Thessalonica

To preach in the synagogue was to Pauls liking.

For three Sabbath days he preached the Good News

Among the believers were chief women not a few.

The unbelieving Jews had the city in an uproar.

This kind of teaching they would tolerate no more.

So they took Jason for security,

But gave Paul and Silas their liberty.

Berea was the next city to choose,

And again to asynagogue of the Jews.

More nobel than Thessalonians were the Bereans,

They searched the scriptures to see it it was real.

Therefore, Bereans and Greeks believed not a few

For they were convinced this was Gods news.

The Thessalonica Jews hurried to Berea in haste,

For they were hearing what was taking place.

The brethren sent Paul away to the sea.

They sent Timothy and Silas to Athens with all speed.

At Athens Paul saw a city full of idols,

He was so stirred he could not remain idle.

His preaching was heard by certain Philosophers.

What they heard to them it was bothersome.

Talking about strange gods and other such things,

They asked Paul to explain what it all means.

Now we have Pauls famous sermon on Mars Hill.

That has stirred people to this day still.

Others wanted to hear more what he had started,

But Paul decided against it and departed.

Fuente: Old and New Testaments Restoration Commentary

Athens: Act 18:1, 1Th 3:1

receiving: Act 18:5, 2Ti 4:10, 2Ti 4:11, 2Ti 4:20, 2Ti 4:21, Tit 3:12

Reciprocal: Act 9:30 – when Rom 15:19 – so that 1Co 14:36 – came 1Co 16:6 – that ye 1Th 1:1 – Silvanus 1Th 3:2 – Timotheus

Fuente: The Treasury of Scripture Knowledge

5

Act 17:15. An escort of brethren went with Paul on his sea voyage until they came to Athens, which was the chief city of Greece, the province joining Macedonia on the south. From there they returned to Berea, taking back with them an order for Silas and Timotheus to come to Paul as soon as possible.

Fuente: Combined Bible Commentary

Paul at Athens, 15-34.

Act 17:15. Brought him unto Athens. The once famous centre of Greek thought and culture, long the dominant power among the varied states of which ancient Greece was made up, whose name and influence at one time was all-powerful in so many rich and flourishing cities round the Mediterranean coast, in Asia as well as in Europe, had become after many vicissitudes a simple provincial city of the province of Achaia in the Empire. Rome, in memory of its past splendid history, had accorded it the privileges above discussed (Act 17:6) of a free city (urbs libera). The general appearance of Athens in the time of Paul must still have been imposing; but long and desolating wars had passed over Athens and Attica. Its old fortifications were in ruins; its commerce had deserted its port; its streets were comparatively empty. There was no life or energy left among her people. Athens, in the days of Paul, preserved nothing but her undying memories and the stately buildingsalmost, it would seem, imperishablewhich she had erected in the days of her splendour. The long walls so well known in history, which once made the busy commercial Piraeus and Athens one great city, were already in ruins; but the great monuments which the skill and wealth of the old Athenian people had built remained very much as in old times. One fact seems to have made a strange impression upon St. Paul coming from Berea and its bright life and the busy commerce of wealthy Thessalonica.

In this quiet still city of memories, wherever he turned he beheld statues of deified heroes, and temples, and sanctuaries of gods. Every god in Olympus, we read, found a place in the Agora. The very public buildings in that city of the dead were sanctuaries. The record house was a temple of the mother of the gods. The council house held statues of Apollo and Jupiter, with an altar of Vesta. The theatre at the base of the Acropolis was consecrated to Bacchus, where the very marble seats were inscribed each with the official name of the priest to whom it was assigned. In truth, this Athens which Paul visited seemed a city of temples whose citizens were the priests. Never, in the long and eventful story of the City of the Violet Crown, as Aristophanes termed it, was Athens so empty of all life as it was at that particular juncture. Its ancient splendour and opulence had completely disappeared after Scylla had swept away its wealth and destroyed the last remains of its old independence. Athens fell lower and lower, owing the scanty remains of privileges to a sentiment of pity for her in her deep degradation.

The great schools which, after she had lost her power in some way, maintained her reputation in the days of Augustus and his immediate successors were rivalled, if not surpassed, by those of Marseilles, Rhodes, and Rome, and other centres of learning and thought. The revival of Athens as the great seat of culture in the Empire, only dates from the time of Nerva. Athens was in the period of its greatest depression when Paul well describes his impression of the famous city: Lifeless, quiet, without trade, a city neither of merchants nor soldiers, full of lifeless objects of adoration, temples and statues, altars and shrines, he saw the city wholly given up to idolatry.

Fuente: A Popular Commentary on the New Testament

Act 17:15. They that conducted Paul brought him By land, , as far as Athens That celebrated, unequalled seat of learning among the Greeks. It is true, Athens had now passed the zenith of its political splendour, and had been declining in power and glory ever since the Romans, after conquering Greece, fixed the seat of their government at Corinth. Nevertheless, its fame for learning was still as great as ever. For, at the time Paul visited that city, it was full of philosophers, rhetoricians, orators, painters, statuaries, and of young persons who came to learn philosophy and the arts. But this sort of people, being generally very idle, were great talkers, and had an insatiable curiosity. So that the character which Luke has given of the Athenians, and strangers there, (Act 17:21,) is perfectly just. And receiving commandment unto Silas, &c., that they should come to him with all speed Probably that they might bring him information of the state of the new converts he had left behind him at Thessalonica and Berea. Or, perhaps, he wished to be joined by them before he began his ministry at Athens, which yet, observing the wretched state of the city, he was in haste to do. Whether Silas came to him while he was at Athens, is uncertain. Timothy, however, came and informed him, that the idolaters in Thessalonica, displeased to see so many of their countrymen deserting the temples and altars of their gods, had joined the Jews in persecuting the disciples, 1Th 2:14. On hearing this, Paul thought it good to be left at Athens alone, 1Th 3:1; and sent Timothy back to Thessalonica, to establish and comfort the brethren concerning their faith. While Paul continued in this renowned city, the centre of polite learning, philosophy, and the fine arts, and, as it were, the university of the Roman empire and of the world, he took little notice of the sculpture and edifices, the fragments of which, to this day, are considered as the most perfect models in their kind; or of their paintings and exhibitions, and other curiosities of this sort. And yet Paul is generally allowed to have been a man of fine taste and cultivated genius; but his thoughts were too much occupied about more sublime and interesting subjects, to make observations on these elegant or magnificent trifles. Scott. For,

Fuente: Joseph Bensons Commentary on the Old and New Testaments

15-17. (15) “Now they who conducted Paul led him to Athens; and having received a commandment to Silas and Timothy that they should come to him as quickly as possible, they departed. (16) And while he was waiting for them in Athens, his spirit was roused within him, when he saw the city given to idolatry. (17) Therefore, he disputed in the synagogue with the Jews and the devout persons, and in the market-place daily with those who happened to be there.”

In the ancient world there were two distinct species of civilization, both of which had reached their highest excellence in the days of the apostles. One was the result of human philosophy; the other, of a divine revelation. The chief center of the former was the city of Athens; of the latter, the city of Jerusalem. If we compare them, either as respects the moral character of the people brought respectively under their influence, or with reference to their preparation for a perfect religion, we shall find the advantage in favor of the latter. Fifteen hundred years before, God had placed the Jews under the influence of revelation, and left the other nations of the earth to “walk in their own ways.” By a severe discipline, continued through many centuries, the former had been elevated above the idolatry in which they were sunk at the beginning, and which still prevailed over all other nations. They presented, therefore, a degree of purity in private morals which stands unrivaled in ancient history previous to the advent of Christ. On the other hand, the most elegant of the heathen nations were exhibiting, in their social life, a complete exhaustion of the catalogue of base and beastly things of which men and women could be guilty. In Athens, where flourished the most profound philosophy, the most glowing eloquence, the most fervid poetry, and the most refined art which the world has ever seen, there was the most complete and studied abandonment of every vice which passion could prompt or imagination invent.

The contrast in reference to the preparation of the two peoples to receive the gospel of Christ is equally striking. In the center of Jewish civilization the gospel had now been preached, and many thousands had embraced it. It had spread rapidly through the surrounding country; and even in distant lands, wherever there was a Jewish synagogue, with a company of Gentiles, who, by Jewish influence, had been rescued from the degradation of their kindred, it had been gladly received by thousands of devout men and honorable women. But nowhere had its triumphs penetrated far into the benighted masses outside of Jewish influence. The struggle now about to take place in the city of Athens is to demonstrate still further, by contrast, how valuable “a schoolmaster to bring us to Christ” had been the law and the prophets.

Walking along the streets of a city whose fame had been familiar to him from childhood, and seeing, in the temples and statues on every hand, and the constant processions of people going to and from the places of worship, evidence that “the city was given to idolatry;” though a lonely stranger, who might have been awed into silence by the magnificence around him, Paul felt his soul aroused to make one mighty struggle for the triumph, even here, of the humble gospel which he preached. His first effort, as usual, was in the Jewish synagogue. But there seem to have been none among the Jews or devout Gentiles there to receive the truth. The pride of human philosophy, and the debasement of refined idolatry had overpowered the influence of the law and the prophets, so that he fails of his usual success. He does not, however, despair. Having access to no other formal assembly, he goes upon the streets, and places of public concourse, and discourse to “to those who happened to be there.”

Fuente: McGarvey and Pendleton Commentaries (New Testament)

15. Now the brethren escort Paul in his journey southward all the way to Athens, the great metropolis of Greece, enjoying Roman freedom and the brightest light of civilization and education, poetry, oratory, philosophy and the fine arts beneath the skies. How significant that when Paul had to run for his life, the brethren sedulously hiding and escorting him away to save his head from the persecutors ax, he could leave Timothy and Silas to finish up the work he had begun, though they preached precisely what he did. This was simply because, while those young preachers testified and preached the very same doctrines and experience of Paul, they were incompetent to hit hard licks and stir the devil like Paul. Hence they would run him off and let them stay. I used to carry with me two or three boy preachers, helpers in the evangelistic work. When the mobs got after me, they never bothered them.

Fuente: William Godbey’s Commentary on the New Testament

17:15 {8} And they that conducted Paul {e} brought him unto Athens: and receiving a commandment unto Silas and Timotheus for to come to him with all speed, they departed.

(8) The sheep of Christ also watch their pastor’s health and safety, but yet in the Lord.

(e) It is not for nothing that the Jews of Berea were so commended, for they brought Paul safe from Macedonia to Athens, and there is in between these two places all of Thessalia, and Boeotia, and Attica.

Fuente: Geneva Bible Notes