752. ACT 17:16-23. PAUL PREACHING AT ATHENS. PART 1

Act_17:16-23. Paul Preaching At Athens. Part 1

"Now while Paul waited for them at Athens, his spirit was stirred in him, when he saw the city wholly given to idolatry," &c.’97Act_17:16-23.

Paul had been driven out of Thessalonica by a rude mob of the baser sort, and from thence he had repaired to Berea, where the people gave him a fair and candid hearing. "For these were more noble," &c. The result was, many believed, &c., Act_17:12. But the persecuting Jews of Thessalonica pursued the apostle to Berea, and there also stirred up the people. It was deemed prudent, therefore, for Paul to leave Berea; and the brethren conducted him to Athens: here he waited until he should be joined by Silas and Timothy. Thus waiting, our text refers to the feelings and conduct of the apostle, "Now while Paul waited for them," &c. Observe,

I. The description given of the city of Athens.

It may not be amiss briefly to refer to its history. Athens was the most celebrated city of Greece. It was distinguished for the military talent, the learning, the eloquence, the luxury, and the politeness of its inhabitants. It was founded about 1600 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. No city of antiquity was so celebrated for its warriors, statesmen, philosophers, sculptors, and poets. Here was the celebrated Acropolis, the glory of Grecian art. Within this was deposited all that was most interesting in painting, sculpture, and architecture. Here also was the Parthenon, or Virgin Temple of Minerva, 217 feet in length, and 98 in breadth. Within was a statue of Minerva, a masterpiece of art, of ivory, 39 feet in height, and entirely covered with pure gold, to the value of ‘a3120,000 sterling. Besides these, outside the walls, were the temples of Theseus and Jupiter Olympius. Three-quarters of a mile to the north of the town was the academy where Plato taught. Here also was the Lyceum, where Aristotle diffused the light of science. In addition to these was the Areopagus. This was an open building on an eminence, in the centre of the city. Now this was the court of the supreme judges of Athens, where they met to dispense justice, and enforce laws. Here the judges held their court at midnight, that they might be less liable to distraction from surrounding objects. Now within this highly-educated city the people were wholly given up to idolatry’97full of idols. On every side there were victims, temples, and altars. Among these there was one peculiar monument or altar, which bore this strange inscription, "To the Unknown God." It is affirmed, on good historical testimony, that 600 years before Christ, the city was afflicted with a grievous pestilence. Epimenides took a number of sheep to the Areopagus, and then let them go whither they would; at the place where they halted, they were sacrificed, and the altar was erected to "the Unknown God." Such, then, is a brief description of this celebrated city.

Notice,

II. The feelings which a survey of this city produced on the mind of the apostle.

"His spirit was stirred in him." His sou was agitated, greatly excited.

1. It was stirred in him with jealousy for the divine glory.

Every idol and altar was a public dishonor to the true God. Here senseless statues had possession, and received the homage of the thousands of this celebrated city.

2. It was stirred in him with compassionate indignation for human nature.

The feelings of compassion and indignation are quite in accordance with each other indignation against the evil, and compassion for the sinner. Here human nature presented a singular appearance; intellectual, yet ignorant; civilized, yea, polished, yet immersed in the senseless stupidity of idolatry. Behold those lofty minds of Athens, those master-spirits of their times and country, yet bowing to idols.

3. It was stirred up with intense anxiety for their welfare and salvation.

Athens, after all, was the seat of Satan. Its people were spellbound. As an idolatrous city it was exposed to the displeasure and indignation of heaven. The soul of the apostle was filled with deepest solicitude for this dark, wicked, and infatuated people. See Deu_5:7, &c.; Deu_27:15; Psa_97:7, "Confounded be all they that serve graven images, that boast themselves of idols," &c. Notice,

III. The course which the apostle adopted.

"He disputed in the synagogue with the Jews." That is, he reasoned, &c. Endeavored by statement and argument to convince the people they were wrong. He did this with the Jews, who had a synagogue, and he did it with devout or religious people, in the market-place, and he did this daily. Observe,

(1.) The apostle stood alone as a Christian minister, an apostle of the Nazarene. The people were all idolatrous, except a few Jewish proselytes.

(2.) The apostle grappled with the established errors of the place. He did not say, I will be passive, and allow all to do as they please: he could not do this. Then we see all controversies and disputations are not wrong. Christ disputed and argued with the Jews, &c. So also the apostles, and so must we with all the God-dishonoring enemies’ of truth.

(3.) He made this his occupation, it was his daily work. He was to be the light of Athens during his residence in it.

(4.) He did this publicly. In the synagogue, and also in the market-place. Whereever he could meet with a concourse of people he felt for them, and argued with them, &c., concerning idolatry, and concerning the true God. Notice, then,

IV. The opponents the apostle had to encounter.

We have previously referred to the intellectual celebrity of Athens, and therefore he had not to contend with a rude and maddened rabble, or bigoted Jews, but with highly cultivated minds, men of profound philosophical research. Certain of these philosophers, of two of the leading sects, encountered him.

(1.) The Epicureans. Epicurus, the founder of that sect, flourished about 300 years before Christ. He represented the world as being formed by a fortuitous concourse of atoms, which met and united, and formed all things. He denied the doctrine of providence, or that the gods exercise any care about human beings. His principal sentiment was, that pleasure was the chief good. He evidently intended more the pleasures of the mind than of the body. His followers, however, were given to indolence, effeminacy, and voluptuousness. Epicurus was a wonderful man for the age and country in which he lived, and was greatly admired for his endowments and virtues. He died in the 72nd year of his age.

(2.) The Stoics. This was a sect of philosophers, of whom Zeno was the founder. They were so called, because he taught his disciples in an open portico, where he used to walk and deliver his instructions. He taught that there was only one supreme Being, and that all things happened by fatal necessity. He held that happiness consisted in obtaining a total insensibility to pain, and that a good man is always alike joyful, even under the greatest torture. Zeno lived until he was 96 years old, and died 264 years before Christ. Now, philosophers of these sects encountered Paul, because he preached unto them "Jesus and the resurrection." How great a contrast between the Master of Paul and the founders of these sects! How different his spirit, his maxims, his gospel, his life, his benefits! How strange to them the doctrine of the resurrection. In the soul’s immortality many of the heathen philosophers believed, but a single conjecture is not to be found in the writings of all the pagans in the world, on the subject of the resurrection. This is one of the grand and glorious truths confined to the volume of eternal truth, and fully brought to light in the gospel.

Autor: JABEZ BURNS