The Book of Acts

Paul's Second Missionary Journey (15:36-18:22)

Part Four

Sermon Thirty-two in the Series

Jim Bordwine, ThD

Introduction

In our study of Paul's second missionary journey, we have covered some preliminary information which told us why this trip was taken, and we have looked at several incidents recorded by Luke. Most recently, we considered Paul's experience in the cities of Thessalonica and Berea.

REVIEW

05. The Disturbance in Thessalonica (17:1-9)

In Thessalonica, Paul took the texts which the Jews already believed to be sacred and from them he explained the meaning and provided testimony concerning how Jesus the Nazarene fulfilled what was predicted in the Word of God. As in previous encounters, Luke recorded that “some of them were persuaded and joined Paul and Silas.” But, as usual, there was a reaction from some of the Jews present who did not care to hear the apostle. Luke mentions the same motivation as before-jealousy. This time, this jealousy over the attention being given to Paul and his companions leads the Jews to recruit some “wicked men from the market place.” They promptly formed a mob proceeded to the house of Jason who had provided lodging and support for Paul. When the missionaries could not be found, the mob took Jason to the civil authorities where they portrayed him as a collaborator with those who would destroy the city.

Jason was treated like a man suspected of a crime. In the absence of the primary characters, namely Paul and Silas, however, there was little to be done, so Jason was required to post a bond and was released. As the context indicated, the posting of the bond and the release of Jason and his friends involved the understanding that Paul and Silas had to leave the city. This is, in fact, what happened.

06. The Examination of the Scriptures in Berea (17:10-15)

Paul and Silas traveled to Berea where, upon arrival, Paul visited the local synagogue once again. Here, Luke says something striking; he writes that the Jews in Berea were more “noble-minded than those in Thessalonica.” His reason for saying this is that the Jews in Berea examined the Scriptures to see if what Paul preached was, in fact, the truth according to God's revelation. The Jews in Berea listened, then analyzed Paul's teaching according to the Word of God. The Bereans were ready to learn, but also very cautious in how they evaluated Paul's claims.

In this case, we read that the Lord brought many to a point of belief. But the Jews in Thessalonica who opposed the missionaries came to Berea and caused the same kind of disturbance as before. Paul was forced to depart, leaving behind Silas and Timothy to care for the new disciples. Paul was escorted to Athens where he waited for his companions to join him.

END OF REVIEW

On his missionary journeys, Paul has encountered all levels of society-the poor, the rich, the citizen, the rulers. He has spoken to those of questionable intelligence and those of great intelligence. The apostle and his companions have met those who were thoroughly absorbed in mythology, and those who rejected superstition and relied on revelation to arrive at their understanding of the world. We come now to one of Paul's most challenging encounters. It takes place in the city of Athens.

07. The Sermon on Mars Hill (17:16-34)

16 Now while Paul was waiting for them at Athens, his spirit was being provoked within him as he was observing the city full of idols. 17 So he was reasoning in the synagogue with the Jews and the God-fearing Gentiles, and in the market place every day with those who happened to be present. 18 And also some of the Epicurean and Stoic philosophers were conversing with him. Some were saying, “What would this idle babbler wish to say?” Others, “He seems to be a proclaimer of strange deities,”-- because he was preaching Jesus and the resurrection. 19 And they took him and brought him to the Areopagus, saying, “May we know what this new teaching is which you are proclaiming? 20 For you are bringing some strange things to our ears; so we want to know what these things mean.” 21 (Now all the Athenians and the strangers visiting there used to spend their time in nothing other than telling or hearing something new.)

Paul's recent experiences must have left him disappointed to a degree. He was forced to leave Thessalonica and then Berea due to hostile opposition from the Jews. He is now in Athens. The year is approximately AD 50. Athens, although not as politically significant as in times past, is still the academic center of the world. This is the city of Pericles, Socrates, Plato and Aristotle. Here men studied everything-philosophy, poetry, religion and politics. If any man in the early Church could operate in this environment, it was the apostle Paul. As this passage demonstrates, he was acquainted with the people and writings which were so influential in the thinking of the men of Athens.

Although uniquely qualified to converse with the men of Athens, Paul's passion, however, was not academia, it was the gospel of Jesus Christ. He was a man who believed that all disciplines were to be made subject to the Lordship of the risen Savior; he was a man who believed that all the treasures of wisdom and knowledge were hidden in the God-Man. Who better, then, to come to the world's knowledge capitol with the message of salvation? Whether Paul planned to visit Athens on this trip is unknown, but here he is, by the Lord's appointment, walking the streets of one of the most intellectually prominent places on earth-and “his spirit was being provoked within him as he was observing the city full of idols.” (v. 16)

Here is Christ's perspective on this great city of man-it is a place consumed by lies, lies of the most dangerous and costly kind, lies which exalted the imaginations of men's minds while denying the reality of the true God. This is what Paul, the apostle of Christ, witnessed as he walked the streets-one symbol after another of fallen man glorifying his ignorance and rebellion against the Creator. The lies believed and taught in Athens led men to worship the products of their own hands-and remember, this is one of the leading cities on the earth at this point in history. Among men, Athens was a great city, it was a city to be admired, a city to be honored; but to Christ, this was a city of shame, a city of wrath, a city of fools. This is what Paul realized as he looked around-Athens represented the best of what man could produce and it was nothing more than a city full of idols.

One ancient writer said that Athens was little more than an altar for sacrifices and offerings to the gods. During the reign of Nero, it is estimated that Athens had over 30,000 public statues depicting the gods. Another ancient writer stated that it was easier to find a god in Athens than to find a man. Every gateway and every porch had its protecting god. Statues of the gods lined the streets and appeared at every place of importance. (see Robertson's Word Studies) This is what Christ's man saw as he walked about. This city was a horrifying demonstration of where man ends up without knowledge of the true God. He will worship anything.

This is what Paul beheld and the text says that his spirit was being provoked within him. The word translated “provoked” (paroxuno) means, literally, “to sharpen.” Used figuratively, it means “to stimulate, to irritate, to arouse to anger.” Paul's perception while walking through this city was not one of hopelessness, it was one of anger and irritation. He recognized the degree to which sin had manifested itself in Athens, he recognized how blatantly the truth of God was being buried under the many books and the many lectures and the many statues, and this made him angry-not angry in the sense that he lost his temper and began yelling and cursing everything in sight, but angry in the sense that he despised what sin had done to this city. Here was, in a sense, the pinnacle of man's ability in the realm of knowledge and what Paul witnessed made him sick.

Paul's response to what he observed was, of course, the communication of truth. Therefore, v. 17 says that he reasoned with the Jews and God-fearing Gentiles in the synagogue and, in the market place, he spoke to anyone willing to listen and engage in dialogue. The term translated “reasoning” (dialegomai) is the same one found in v. 2 where we read of Paul's encounter with some in Thessalonica. The word means “to dispute, to preach, to converse.” In such a context, as I pointed out before, this word refers to the exchange of ideas in a controlled dialogue. This method of communication would not have been anything unusual in the city of Athens. This kind of encounter happened all the time. The only unique element in Paul's conversations is his doctrine. The men of Athens were not acquainted with the world-view being advocated by the apostle.

As Luke notes, Paul did not confine himself to the Jews and God-fearing Gentiles to be found at the local synagogue. He went into the market place “every day” and spoke with certain philosophers who, of course, took great pride in their assumed command of knowledge and understanding of life's important questions. In particular, Luke mentions that some Epicurean and Stoic philosophers conversed with Paul (v. 18). These men represented two distinct views of life. Epicurus taught that the purpose of life is happiness-by which he meant not simply a state of mental well-being, but a life free of pain and discomfort. This philosophy promoted the suppression of concern about immortality in favor of achieving a level of sustained pleasure in this life. Stoicism, on the other hand, taught a far less “positive” view of life. Stoics believed it their calling to adapt to nature; they traveled a much more depressing road in life. Indulging in sensual pursuits was strongly discouraged. The Stoic's goal was to discipline himself so that his existence was governed by a sense of duty.

These philosophers had different reactions to Paul's words. Some dismissed Paul as an “idle babbler” who hardly had the status necessary to lecture them on any topic. Others were more curious about Paul's teaching and took note of the fact that he was proclaiming something about “strange deities.” Luke explains that this was their conclusion as they heard the apostle talk about Jesus and the resurrection (v. 18). The interest was such that Paul was taken to the Areopagus, which was both a place and a council of men who performed judicial and legislative functions. We assume that Luke means Paul was taken to the site known as the Areopagus, which was a famous meeting place, to undergo a more formal examination regarding his teaching. This was a more official way by which to look into this new philosophy which intrigued some of the listeners (cf. vv. 19, 20).

Luke's summation of this activity is insightful: “Now all the Athenians and the strangers visiting there used to spend their time in nothing other than telling or hearing something new.” (v. 21) No matter how you read this statement, you know Luke did not mean it as a compliment! He is saying that the people of Athens were busybodies who placed an inordinate amount of value on pseudo-intellectualism. They all fancied themselves philosophers, so they went about waxing eloquent-at least in their own minds-day after day. But, as I noted before, from Christ's standpoint, this was a city full of fools whose precious knowledge was not true knowledge.

I'm going to divide the remainder of this passage, which is Paul's sermon at the Areopagus, into two sections. In the first, Paul presents the true God to those in Athens who were ready and willing to worship any and every false deity. In the second section of this short sermon, Paul calls the men of Athens to repentance in light of God's nature and their ignorant rebellion against Him.

22 So Paul stood in the midst of the Areopagus and said, “Men of Athens, I observe that you are very religious in all respects. 23 For while I was passing through and examining the objects of your worship, I also found an altar with this inscription, 'TO AN UNKNOWN GOD.' Therefore what you worship in ignorance, this I proclaim to you. 24 The God who made the world and all things in it, since He is Lord of heaven and earth, does not dwell in temples made with hands; 25 nor is He served by human hands, as though He needed anything, since He Himself gives to all people life and breath and all things; 26 and He made from one man every nation of mankind to live on all the face of the earth, having determined their appointed times and the boundaries of their habitation, 27 that they would seek God, if perhaps they might grope for Him and find Him, though He is not far from each one of us; 28 for in Him we live and move and exist, as even some of your own poets have said, 'For we also are His children.' 29 Being then the children of God, we ought not to think that the Divine Nature is like gold or silver or stone, an image formed by the art and thought of man.”

Let's examine this brief sermon. First, you'll notice the introduction. Paul uses the setting where he finds himself to present information concerning the existence and nature of the true God. He knows that these men consider themselves to be among the most enlightened in all matters of religion. The fact that the streets are filled with idols, from one end to the other, testifies to that reality. So, Paul takes advantage of that pre-existing temperament as he prepares to speak of God (v. 22). He has a ready-made context in which to declare his convictions because he observed one altar in the city dedicated “To an unknown God” (v. 23). As mentioned, this city was full of statues erected in honor of one god or another. The public buildings were home to great numbers of these idols. Beyond this, every private residence had its own collection of deities. The problem with the Athenians was not that they were restrictive in their worship of the gods, the problem was that they had no restrictions. Therefore, just in case they had, in all their wisdom, overlooked some god somewhere, they built that altar to which Paul refers. Maybe there was a god out there somewhere who had not been recognized formally. This was his altar.

So, Paul is going to tell them about a God unknown to them. But this God is not just another God among gods; this is the only true God and knowledge of this God is essential. Knowledge of this God is truth and deliverance from superstition and condemnation. They erected an altar to this God in ignorance, as Paul notes, just in case He existed. The God which the Athenians thought might be “out there” somewhere was the God Paul is about to announce.

In terms of the nature of this unknown God, Paul declares this God is the Creator of all things (v. 24). Immediately, therefore, the apostle is speaking in terms which would shock the Athenians. Their gods shared duties and territory. But Paul speaks of a God who alone is to be recognized as the Maker of the world and all things in it. Moreover, this God is “Lord of heaven and earth” (kurios-that is, owner and absolute possessor). Here, then, is another revelation of this God's nature-this God is sovereign. He doesn't share power with other gods because He is the Lord, the Ruler, of the invisible and the visible.

And that's not all, Paul asserts, this God, unknown to you, this God who is the Creator of all things and the sovereign of the universe, does not dwell in structures made by human hands. Here is a direct contradiction of the whole lifestyle in Athens. This God doesn't need one of your altars, the apostle asserts. This God is not served by human hands because this God does not need us or anything else (v. 25). In fact, this God, Paul declares, is the source of life and breath for all people. Paul is presenting a picture of a God who creates, who governs, and who sustains, not a god who has rivals, who must battle with other gods for control, and who must be waited on by puny humans in order to exist. The God of Paul is a stunning contrast to the pathetic, relatively impotent deities which existed nowhere but in the minds of the Athenians! His God is the independent, all-powerful uncreated Creator. Truly, this God was unknown to the men of Athens. Their gods resembled them because their gods were creations of their own imaginations. Paul preaches about a God whose nature would never occur to fallen man.

Paul continues and states that this true God is responsible for the existence and welfare of mankind (v. 26). He brought us all into existence, the apostle says, and He has determined when and where and how we live. The relationship between this magnificent Creator and His creatures is one in which they should have sought after Him, Paul announces (v. 27). He is not a God who is far off, but One who is near. This God, Paul adds again, is responsible for our very existence-“in Him we live and move and exist.” (v. 28) This God is not off in some corner of the universe; He is, as the Creator, watching over and maintaining His universe, including His special creatures, human beings.

Here, Paul uses another technique to communicate to this particular audience-he reminds them that one of their own poets had written of God's fatherly relationship to mankind. His point is that this notion of God as sovereign Creator and Father is not unheard of. And if we are creatures of God, Paul reasons, we should understand that He cannot possibly be represented in a lump of gold or silver, or in a stone carved by some chisel (v. 29). This God must be much more than what can be conceived of in our minds. Paul sets forth this idea: If this God made us, if He provides for us and rules over us, how can we think that we can rightly represent Him in some creation of our own?

And this brings Paul to a conclusion:

30 “Therefore having overlooked the times of ignorance, God is now declaring to men that all people everywhere should repent, 31 because He has fixed a day in which He will judge the world in righteousness through a Man whom He has appointed, having furnished proof to all men by raising Him from the dead.” 32 Now when they heard of the resurrection of the dead, some began to sneer, but others said, “We shall hear you again concerning this.” 33 So Paul went out of their midst. 34 But some men joined him and believed, among whom also were Dionysius the Areopagite and a woman named Damaris and others with them.

All that the apostle says about God's nature and the relationship between God as Creator and human beings as His creatures forms the basis for what he now declares. This God should have been known, He should have been sought, He should have been worshiped rightly, according to His nature, but that has not happened. In the past, Paul continues, this true God has “overlooked” your ignorance-that is, He has not, up to this point, demanded accountability from you Athenians who falsely worship hundreds of idols while paying no heed to the true God (v. 30). But now, knowledge is being proclaimed and judgment is being announced.

Now, Paul declares, this true God, which has been made known to you, is calling all people everywhere to repent. This true God has appointed One who will judge all men-and we know who this One is, Paul adds, because God has demonstrated proof of His identify by raising Him from the dead (v. 31). He is, of course, referring to Christ. As he has at every point in his missionary journeys, Paul speaks of the resurrection because of its centrality in the gospel. The resurrection proves, as he notes here, that Jesus of Nazareth is the One sent by God to gain redemption for sinners. The resurrection was Christ's vindication, it was verification, once again, that Jesus was who and what He claimed to be.

At this point, it appears that Paul's sermon comes to an abrupt end (v. 32). Talk of the resurrection would have been strange and, in most cases, unacceptable to the people of Athens. Most Athenians would have believed that death was the end of one's physical existence, although the soul, it was thought, migrated to some other place. It is likely, of course, that Paul intended to speak in detail about the Person and work of Christ, but he stops and Luke records a mixed reaction-some “sneered” and others were willing to hear more.

Paul departed, but Luke notes that some joined him having believed his words (vv. 33, 34). This may be an indication that Paul continued his teaching at another place and time. As I've stated before, when Luke writes of someone “believing,” he appears to mean that they embraced the gospel. As an aside, the Church historian Eusebius, writing in the fourth century, refers to the man mentioned here, Dionysius, as the first bishop of the church in Athens.

Application

I have only one application to make from this sermon and it comes from Paul's reaction as he walked the streets of Athens. The text says that his spirit was being provoked within him as he saw this city full of idols. Remember that the word translated “provoked” refers to anger or a sense of outrage due to what one witnesses. Because of what he knew as an apostle, Paul was disturbed, to put it mildly, when he saw the city of Athens filled with one representation of a false god after another. The whole city was nothing but a testament to fallen man's rebellion against the true God. This is what provoked Paul; this is what angered him. Sin had a massive and shocking manifestation in this leading city. Paul was sensitive to this display of sin because he was so familiar with the truth-the truth about man's origin and man's duties, the truth about God and His nature and His power. Athens was a city built to defy all that Paul knew to be true. So, he felt a sense of indignation.

My application can be summed up in this question: Do you ever feel a sense of indignation as you observe what sin has done to this world? Paul was in the midst of some of man's greatest accomplishments, but he saw through all those things to the truth of the matter, which was the fact that this city was a testament to fallen man's ignorance and rebellion. Is that the way you view this world or have you lost your capacity to be angry with sin? Has life in this fallen world become so routine to you that you do not experience a sense of indignation when sin manifests itself?

Does it make you angry when you see yourself wrestling with the same sin issue month after month or even year after year? Doesn't it bother you that you continue to have to battle the same old temptations and the same old weaknesses of the flesh? Does it anger you when God is denounced in our society while godless humanism triumphs in our culture? Does it anger you that the truth which God has given us in the Scriptures is barred from our public institutions while all manner of evil thinking is not only permitted but subsidized? Does the thought of 1000 babies being butchered in the womb each week in this country bother you? Do you like seeing the homosexuals march through our streets demanding special protection under the law so they can continue engaging in their wicked, vile behavior? Do you agree with those in authority over us who grant freedom of expression to just about any perversion imaginable?

Do these things make you angry-or are you more bothered by the fact that I would stand here and ask you about them? If we lose our sensitivity to sin, then we are doomed. If we lose sight of what really matters and whose opinion really matters, then we, as Christian people, will die the death of cowards, by which I mean that what we fear most, what we refuse to condemn due to our timidity, will come upon us and overwhelm us. It's already happening in our nation. Christians are not provoked in their spirits as they not only observe but live in a land full of idols.

Conclusion

With that thought in mind, let's come to the Table and be strengthened for the battle ahead. As we commune with our risen Savior, let's remember that we are not here to “get along” with sin; we are here to expose it and denounce it and flee from it. I want to challenge you to pray to God as you receive the elements and ask Him to give you a proper perspective on sin. Ask Him to give you a greater clarity regarding the true state of this life and your responsibilities as one of His people. Let's all pray that God's Spirit will so work in us that our souls will be provoked as we journey out of our homes each day. If that happens, then God can and will use us to bring light to darkness and truth to places where lies rule at the moment.