Speaking out in public (Acts 17)

Introduction

Last week (from Acts 8) we saw how Philip came alongside a real seeker after truth (the Ethiopian eunuch) and nurtured him towards faith. You might remember that Philip asked this Ethiopian a really great question on the basis of where this Ethiopian was at (struggling to understand the book of Isaiah) and went from there.

We turn now to Acts chapter 17, to see how Paul seeks to share the good news of Jesus when confronted by pagan idols and conflicting philosophies at every turn. This might resonate with us a bit (in a culture of materialism and individualism)! In Acts 17, we see Paul in full flight in the public sphere – putting his faith into words, but in a ‘horses for courses’ sort of way.

When he gets to Athens, Paul points to a familiar visual image and quotes two of their poets … to engage the people’s minds, and then take them on a journey towards the resurrected Jesus and the need to turn their lives around. Paul shows that he is willing to engage with popular culture, so that he could credibly comment on it, and subsequently bring another very different interpretation of reality to it.

1. In Thessalonica and Beroea (v.1-15)

At the beginning of Acts 17, Paul is in Thessalonica “arguing” for belief in Jesus as the “Messiah”. We might consider “arguing” as the wrong approach, likely only to antagonize others. Yet Paul is not “arguing” over minor matters of doctrine, but rather over the centrality of Jesus in the whole of humanity’s search for God. In a sense, that is what our whole lives should be about, that is, our lives … and not just our words. Our lives provide the argument that Jesus is central to the search for true spirituality. And we are not so much arguing against other positions, but rather making a claim for the truth we know, based on the credibility of our lives.

Paul was centering here on the need for Jesus to suffer and rise again (v.3); and do doubt the significance of this had connected with Paul’s own sense of guilt and shame, especially considering Paul (in his former life as Saul) had persecuted the early Jesus-following movement. For Paul, Jesus’ death and resurrection had completely turned his life around, because it brought the sort of forgiveness and new start that he needed; and this was the positive experience that he just had to share.

Paul would avail himself of the opportunity of speaking in the synagogue for as long as possible (until his new allegiance to Jesus made this untenable); he could continue to do so because of his background and training in the Jewish religion. For in this way, Paul was not only able to converse with Jews, but was also able to connect with the so-called “devout Greeks”, who were non-Jews who had been attracted to the Jewish religion because of its monotheism and its strong moral and ethical teaching. Such religion was very attractive in a (Greek) cultural environment of superstition and idolatry. Yet (as we mentioned last week in terms of the Ethiopian eunuch) these “devout Gentiles” did not feel accepted due to their lack of circumcision and being treated like second-class citizens. Thus these ones were well and truly ready to hear about Jesus, and “many” responded.

Of course there was strong opposition to Paul’s message – we read that such opponents were saying that Paul and his co-worker Silas were “turning the world upside down” (v.6), a world they were quite happy with the way it was, while they jealously held the positions of power in the community. Whereas this did mean that Paul moved on to the next place, it certainly didn’t dent his enthusiasm for sharing the gospel.

As verse 10 shows, Paul and Silas were not diverted from the task of speaking out for Jesus despite the deadly opposition they faced – after having to flee from one place, they got straight back into it at the next place. Despite set-backs, the missionary work of God would not be curtailed, and we go on to read that there was even more success in Beroea!

2. Wandering & Speaking around Athens (v.16-21)

When Paul had to flee again, this time on his own to Athens (v.16), he took time to have a look around the city of Athens (v.23). In this way he would be more likely to speak in a way relevant to the people of that city. Paul observed “idols” which clearly indicated a religious quest [refer also v.21&22], yet due to a lack of recognition of the real God there was obviously much false worship. Such “idols” took the form of temples, shrines and statues erected in honour of a wide variety of gods and goddesses.

We read in verse 16 that Paul was “deeply distressed” at what he saw, not only because of the dishonour it brought to the real God, but more so because of how such hopeless belief systems left the people (and the community as a whole) so spiritually impoverished. So it was that Paul had feelings of both anger and grief at the plight of the people of Athens; they surely needed the gospel which Paul had come to know. So, this further focussed and motivated Paul to share the good news of Jesus in Athens (even if there was only just a few who could be ‘saved’).

Athens some centuries before had been a thriving city. Even though it had lost some of its prominence at this time, it was still a major centre for philosophical debate. William Barclay comments that there would be many people in the Athens of this day who would meet in the city square to just talk and get the latest news. Paul would have had no difficulty in finding someone to talk to, especially as the local philosophers of various kinds became aware of him. This city square or “marketplace” was the centre of civic life (where there would been shops, government buildings, etc), so it was very appropriate for Jesus to be given a voice here.

Here in the main square, Paul debated (with due gentleness and respect no doubt) with the followers of Epicurean and Stoic philosophies. Probably, on the basis of what follows later (in v.24-31), he would have done so beginning from where they were at, and then taking them on a journey toward where Paul himself was at. Both these groups had views that any or all gods were distant; Epicurean philosophy was about seeking a pleasurable carefree existence, while Stoics (somewhat different from the way the term is now used) sought self-sufficiency and harmony with nature. So there would be points of connection here that Paul could work from (both in a positive and negative sense). He could easily run the argument that life is not about dealing with chance or fate, but about engagement with the purposes of a relational God.

Whether it was because of a lack of understanding, or professional defensiveness, or downright stubbornness, Paul was ushered off to appear before the “Areopagus”. [Paul had been referred to as a “babbler”, which was not a very flattering term.] These philosophers would have been taken aback by Paul’s talk of Jesus’ resurrection, for this possibility was unknown to them; and thus this would have been a main point of contention. So, how would Paul go attending to their questions before the “Areopagus”? Perhaps their intention was to see Paul silenced and dispatched as soon as possible. Yet, ironically, this gave Paul his best opportunity to point towards Jesus. God was clearly at work! It is when Paul is questioned by a particularly engaged audience, that we see his real genius (should we say Spirit-led wisdom) at work.

The “Areopagus” referred to the city’s judicial council – the power-brokers or ‘big-wigs’ of the city. Paul was asked (in verses 19b-20), “May we know what this new teaching is that you are presenting? It sounds rather strange to us [but obviously at least a little bit attractive ... for they continue] so we would like to know what it means”. Paul took this as an opportunity to really connect, first culturally, and then spiritually, with these people.

As happened in Athens two thousand years ago, to a lot of people we will speak to these days, our words and attitudes in life will seem “rather strange” (v.20). Are people asking us under their breath ... Why is it we gather on Sundays and sing strange songs in praise of someone who doesn’t appear to be present? Why do we gather around a book written so long ago? Yet it appears we do so in complete sincerity, and stay behind afterwards to share fellowship and encourage one another! Why is it that we don’t just look after number one like a lot of the society around us? Why don’t we just follow ambition towards money and material property like everyone else [the current day idols]? Yet, it seems, some might conclude, we exhibit rare hope, and manage to give family, neighbours and needy others due priority! Despite the strangeness and the apparent ‘babble’, there just might be enough credibility and conviction, to create a stir, and have a few willing to listen and ask a few questions.

As a slight digression – Paul’s comment in verse 22, that the Athenians seemed “extremely religious”, was more a statement of fact than a compliment. In one way it is encouraging of these people and their possible level of openness, yet at the same time could be taken quite sarcastically, because what the Athenians embraced as religion was much closer to superstition when all was said and done. This alerts us to considering whether a lot of what is called religious or spiritual or even christian in this day, is really only superstition clothed in respectability.

3. At the Areopagus (v.22-31)

Now, while Paul was earlier looking around Athens, he noticed an “altar” dedicated to an “unknown god” (v.23), which he carefully noted and knew he would be able to refer to later. This might have been a ‘cover all the options’ type altar to any god that they hadn’t heard of and didn’t have any other altar for (who might not take kindly to being ignored). Clearly this would be a way of pointing to a God who actually could be known through a relationship ... to a people searching for meaning yet not ‘finding’ what they needed most. This would be Paul’s ultimate point of connection and evangelical tool with the people of Athens. This is where he would start to explain the gospel in depth.

Paul spoke of a powerful yet personal God of relationship, and a God who has shown a long commitment to welfare of humanity (v.24-31). Paul mentioned all sorts of important life-changing concepts: God’s creative power, mastery of the universe, and personal connection with earth and humanity; God’s brilliant planning and provision, and ready closeness and availability; God’s understanding, empathy and forgiving nature; yet also God’s unequivocal call for repentance and challenge toward one’s eternal destiny.

So much so was this concept of an “unknown god” the starting point for Paul, that he didn’t even mention Jesus until the last part of his speech (v.31) and even then not directly by name. Paul shows us here another example of starting where the people are at religiously/spiritually, and then moving gently in a Jesus direction, revealing the nature of God as he goes. Yet, for certain, Jesus would necessarily be the destination of this journey!

But first, as already mentioned, the Greek listeners would have to get their head around a new concept for them – resurrection from the dead. They believed in the immortality of the soul alright, but the idea of a dead person coming alive was something they hadn’t confronted before; yet Paul had given them enough background for this to be plausible for those with the eyes to see. Here was something new to really capture their imagination (yet it would be difficult for them to accept ... lest by faith)! Paul didn’t hold back on the most difficult concept for the people of Athens to accept – Jesus’ resurrection – but worked up to it.

Back-tracking a little, we see that Paul also utilised his knowledge of Greek philosophy to draw attention to the real God. He was sort of suggesting that the answers were actually right in front of them but they were just not seeing them. Paul first cites the Greek philosopher Epimenidis in verse 28, saying “In him we live and move and have our being”, and then another Greek poet Aratus, ”For we too are his offspring”. Paul was certainly not endorsing all such philosophical statements and the practices surrounding them, rather just showing that there was already glimpses of the truth in their popular culture (and such truth of course had its ultimate source in God).

Through pointing to these particular short quotes, Paul could make the point that since human beings can be described as God’s offspring, it is totally unsuitable to try to liken God in such man-made ways (as idols of gold, silver and stone). The listeners should therefore not think of God in such finite, containable terms (v.29), but rather as the living personal creator (and re-creator) of all things, including each human life. God has implanted within each human born the need and the capacity to receive God in their lives. Perhaps now, some will be prepared to consider Jesus’ resurrection to be a reality, for surely it is not out of the question!

4. Outcomes & Considerations (v.32-34)

Let’s look at the outcome in verses 32-34. There were basically three types of response. There were those who remained scoffers or cynics (v.32), these being those not currently willing or open to see; and I guess such people will always be with us. This should not of course daunt us, as it never daunted Paul.

There were those who seemed to be impressed, and wanted to have a good think about all this and then hear some more. But we might doubt their sincerity as Paul didn’t hang around for long. In any case, Paul had laid the (theological) groundwork (in terms of God’s creative power and strong commitment to humanity), for Jesus’ resurrection to actually be a plausible possibility (even for those who would naturally tend to doubt this). Paul had done everything he could to bring about a spiritual revolution in Athens, with his mix of cultural understanding and theological argument, culminating in a call to repentance, and would now leave them to sort it through. Other witnesses to Jesus would now be needed to follow up with these ones in Athens.

And happily there were some who became believers, including one well-known leader Dionysius (v.34). There is some debate among scholars about whether Paul’s witness to Jesus in Athens was successful or not ... what do you reckon ... there were new believers gained in a very difficult cultural environment (not to mention the legacy of Paul’s enterprising missionary style)!?!

Paul was able to combine some traditional Hebrew thinking with some Greek philosophy (we might say some modern and well-known cultural beliefs) whilst pointing towards something new and revolutionary – the gospel of Jesus. Paul took his listeners on a journey of discovery towards Jesus. But, there was no point to Paul starting with quotes from the Hebrew Scriptures, as these couldn’t be adequately understood when there was no background in them.

Paul instead pointed to “idols”, especially the altar to “an unknown god”, to make some important points, but at the same time gave up no ground to such idols ... making clear their very obvious limitations (and basic uselessness). Paul also highlighted the need for all humankind to be prepared to “repent” i.e. to turn their life in a new more God-honouring direction, to change their behaviour (v.30). Clearly allegiance to various incomplete or misguided philosophies and the worship of idols had left the people deficient in their inter-personal behaviour, and therefore there was great need for such repentance, lest they would continue to be lost in blindness and ignorance.

All of this should cause us to further consider the best way of sharing Jesus in this day with people who have no background in the Bible or the Christian faith. How can our witness to Jesus be effectively heard in this particular culture? Here are some preliminary thoughts.

(a) Rather than pointing out how far away from God people may appear to be because of their actions, behaviour and attitude, it might be better, following Paul’s use of widely accepted (yet limited) Greek philosophy, to point to the ways in which they are close to God or resemble Kingdom type attributes!?! There are so many well-meaning, dedicated and sacrificially serving professionals (in the medical and emergency services field) and caring volunteers (in communities everywhere) who can be commended and encouraged for their actions, while we at the same time point to the life-giving and compassionate God who is the ultimate source of such commitment to serve humanity.

(b) Rather than purely relying on our own wealth of biblical knowledge, being prepared to really get to know the people around us (and the circumstances in which they live), so that we are aware of helpful points of connection for our good news stories; also getting to know the culture of the community in which we live and serve, so that we can contribute some helpful, relevant and well thought-out perspectives that ultimately point to God’s offer of friendship to each and every person.

(c) When people throw up to us certain philosophical statements, whether simple or deep, we can interact with such statements according to the truths we hold dear. For example, if someone says to us, ‘We all come from the same place, and are all heading for the same place’, that is certainly something that we can work with. The same could be said for the person who says life is purposeless. We should take the opportunities that present themselves to (gently and respectfully) interact with people’s stated worldviews. They may have just adopted these quite unthinkingly, rather than consciously believing them.

One warning to finish with! While being conscious and understanding of where people were at, Paul’s message confronted the inadequate worldview of his listeners. We do not abandon what we know to be the truth simply to gain the acceptance of a wider audience.

And finally a simple prayer to meditate on! “Living God, give grace to this church, so that we may learn how to proclaim your gospel in ways that our neighbours in this community can truly hear and be able to respond. Amen.”

"A Meeting of the Minds" (Acts 8:26-40)

We have been talking about witnessing to Jesus. Last week we talked about being able to share the hope we have through telling our story, and linking our story to both another person’s needs and to the gospel story, always doing so with gentleness and respect.

What good things do you notice in this text about witnessing to faith in Jesus?

1. Being in the right place at the right time (v.26-30)

But what will this require of us?

(a) Being attuned, attentive and obedient to the Spirit of God. This is even when being directed to a “wilderness road”. This involves constantly listening for the supernatural promptings and being willing to “go”.

Here we have a scene of two people meeting while on two very different journeys, but with a remarkable outcome. God had no doubt been already working in the life of this Ethiopian eunuch, and possibly other people too had already been involved in sowing seeds such that this man was so inquisitive and actually reading from the book of the prophet Isaiah searching for answers.

Being generically identified as “Ethiopian” designates that he was a dark-skinned African, perhaps, given the geography here, from the region of modern-day Sudan. Being described as a eunuch, doesn’t just raise the possibility of him having been physically castrated, but also the cultural possibility that he was metaphorically deemed castrated, as he was in a position of servitude to a female ruler.

Given that he had been worshipping in Jerusalem, he was either a convert to the religion of the Jews, or one who was very much interested in their monotheistic beliefs and ethical standards (and watching on from a distance). But now he was seeking even more depth and more truth. It could have been that, due to being an emasculated eunuch or an uncircumcised foreigner, this Ethiopian had not been accepted into the Jewish faith (and thus keenly felt a sense of unacceptance and unsuitability). Therefore, he was really looking for something and somewhere where he could be wholly accepted and fully belong. And how many people would find themselves in just a similar position today!!

Here was a ‘spiritual outcast’ actively looking for a new home. To complete the picture, and to bring this Ethiopian into an experience of salvation, Philip needed to decisively follow the Spirit’s leading. Philip, who had been identified as having wisdom and being “full of the Spirit”, was one of those who had become leaders in the church in Acts chapter 6. And in this passage we see Philip directly prompted by Divine characters on three occasions (v.26, 29, 39). In response to the first of these promptings, we read that Philip “got up and went”, indicating that this prompting was strong and undeniable ... he had an irresistible impulse ... he just had to go this way!

Do we respond like this to the promptings of God? This Scripture begs the question as to whether we are open enough to God to even hear such promptings?? For Philip, this would not be an easy journey. And it probably wasn’t particularly convenient. But Philip went anyway, and put himself in the place where God could use him best! [For me, despite my natural preference to stay home and read a book or potter in the garden, the place to be will be the Point Cook Market, the Laverton Festival and Christmas by the Lake.]

(b) (Getting over any nervousness and ...) Approaching people with an offer of friendship, hospitality or welcome (even, at times, people very different from ourselves).

Whereas there are many people who we would naturally and easily interact with, sometimes there is someone who needs us when no-one else is available. If fear cuts in, we should remember that God is with us, and also that God has already been preparing the other person for this particular interaction.

At the second Divine prompting, we read that Philip “ran up to [the chariot in which the Ethiopian was sitting]” – meaning that under the Spirit of God’s influence, Philip knew that this encounter was the reason why he had been sent this way ... thus no wonder he gathered all the courage that was needed and actually became rather enthusiastic about this. Also him “running” – suggests that the chariot may have been moving, leading to the picture of Philip initially walking (maybe rather briskly) alongside this chariot while sharing conversation and developing the Ethiopian man’s trust. We are often left playing catch-up when it comes to sharing about faith in Jesus for many people have left this idea way behind).

This all gives us the further picture of one person journeying with another as a living invitation to hear the gospel is given. Eventually Philip is given closer access, becomes welcome in the life of the Ethiopian, and gains further opportunity as he is invited into the chariot.

2. Embracing where another person is at (v.30-35)

(a) Being interested in the other person’s concerns and questions.

It was the customary practice of the time to read aloud, thus making it easy for Philip to identify what the Ethiopian was reading; yet what would Philip say! Philip may have noticed a confused or enquiring look on the Ethiopian man’s face, so a tactful question of some kind was probably in order.

We would often need to find just the right question to open up a conversation – which of course is often a matter for prayer – and Philip’s question (although a closed question inviting only a ‘yes’ or ‘no’ response) was a ripper! “Do you understand what you are reading” (v.30b) ... said with real interest and care. Now, if the Ethiopian had have said ‘yes’, then Philip could have then asked the Ethiopian what he thought about this Isaiah passage and gone from there. As it turned out, the Ethiopian’s answer was basically ‘no’, and happily he asked for help to understand ... clearly inviting Philip to provide such guidance.

Not only this, the Ethiopian invited Philip into his own space, already confident that Philip had the right attitude and motives. Thus Philip must have shown genuine and obvious interest and concern in the Ethiopian man’s situation. Being called and led of God is one thing – responding with a compassionate, caring and sincere attitude is another! We can sometimes respond to a call of God out of a sense of obligation, but not with the sort of open and loving heart toward others that is needed to get the best outcome!! Each and every person we encounter is a soul vitally important to God.

(b) Being willing to take such concerns in a faith-based and gospel-sharing direction.

Philip, because of the preparation he had done, was able to helpfully and accurately comment on the text from Isaiah and how it ultimately pointed to Jesus (and spoke of Jesus’ tragic trial and unjust death). This suggests to us that we need to be doing the preparation now for such encounters, where we wouldn’t want to be left feeling inadequate or under-equipped. How would we naturally and helpfully talk to another person about Jesus’ suffering on our behalf!?!

Sometimes we can refer someone on – but not always ... sometimes it will be up to us (as the one who has developed the crucial trusting relationship) to follow through. One might imagine that Philip took time to point out to the Ethiopian how this Jesus story had become relevant for him. This reminds us, as we talked about last week, the need to be able to helpfully tell our own story of faith (and connect that up with where the other person is at).

Sometimes such conversations will raise deep areas of brokenness and explore all sorts of vulnerabilities and past hurts. We should not shy away from this, for such times can hold particularly sacred moments with great significance – we should attend to these opportunities of ministry with great respect, humility and special prayer. We need to be prepared to allow others to see our humanness and vulnerabilities, at the same time as understanding the source of our hope and the reason why we can cope.

We should allow God to build our confidence and helping skills over time ... these being best built as they are practiced. We can become more and more aware that God is faithful to us as we are called into these situations. God will be the interactive third party in each of our faith-sharing conversations; indeed we should actively try to sense this spiritual dynamic occurring within such conversations. Sometimes I will say something really good ... but have no idea where it came from (well, in hindsight, I know where it came from).

Where we haven’t gone as well as we would have liked, we can know that since we have truly sought to serve in God’s name, God’s Spirit will make up for our deficiencies in the ears of the hearers [which I have to acknowledge every time I preach].

3. Follow through in nurturing discipleship (v.36-39)

Where we have an ongoing relationship with the one we are sharing our faith with, we will have the opportunity to take other steps toward seeing the person accept Jesus in their lives.

(a) Answering questions – sharing truth

We can follow through with the sort of answers people will need to go forward. We can introduce them to the Bible – all the diversity of books and types of literature within, but also the unity of the message contained throughout. The Bible is the ultimate source of enlightenment for all of us, and, properly interpreted, will bring answers to life’s greatest questions. There are many good resources to help us understand and apply the teaching of the Bible, and we should always be prepared to ask for help when we need to address questions currently beyond us. We can say to someone that we currently don’t know the answer, but we’ll find out and come back to them.

We should really suggest that people who are new to the Bible start with the gospels, for these, in their own witness to Jesus, provide the centrepieces of our faith. And if we know these gospels (Matthew, Mark, Luke & John) well, we’ll start to know which one might best suit a particular person, e.g. a really structured person might best respond to Matthew, one who just wants a quick read with the ‘nuts and bolts’ of the story might be best suited to Mark, a person who has suffered oppression or been downtrodden should be directed to Luke, and a person who enjoys art, literature and broad concepts might really like John.

(b) Promoting a decision

Although there is nothing said about this between verses 35 and 36, one would assume that Philip asked this Ethiopian whether he wanted to now follow this Jesus that they had been talking about. Sometimes it will be appropriate for us to ask if the other person would like to believe in and accept Jesus (as Saviour and Lord); this being especially important with a person who will tend to procrastinate forever otherwise. This would still be a gentle enquiry of course – and we never would force the issue (just like God doesn’t); for such a decision must be their own.

If they would like to accept Jesus, it would be a good idea to pray with this person to that end, while encouraging the person to pray in their own words (so that their commitment is sure to come from their own heart and mind). We can then continue to pray for them as they undergo both doubt and change. If we have the opportunity, we can look for signs of set-backs, and intervene as possible.

(c) Facilitating a solidifying of commitment to Jesus i.e. baptism, involvement in church community, discipleship.

Philip solidified the Ethiopian’s commitment to and relationship with Jesus through baptism (v.38). As we having recently discussed, baptism publically ties our colours to the mast (from where it is difficult to retreat). New believers will also need a supportive and biblically based church community through which to survive the Jesus-following life – a spiritual environment in which to grow. There really is no such thing as private faith or solo Christians, as believing and following Jesus is a corporate experience, each believer being drawn into the ‘Body of Christ’ ... the church. In the church new Christians can learn about worship, understand the Bible, gather prayer support, discover Jesus in others, grow in Christ-likeness, join a small group, adopt a mentor-figure, discover their gifts, serve others, and reach their full potential.

(d) Nurturing a healthy dependence on God, and promoting a spirit of “rejoicing”.

It might seem (in verse 39) that Philip was pulled away from this Ethiopian convert very prematurely. But this reminds us that no-one should be witnessed to in a way that makes them dependent on us, or unhealthily connected to us such that they can only access God through us. Any new believer needs to be nurtured towards a relationship with Jesus that can survive being let down or indeed losing contact with any given human being. With a level of surety that our primary personhood, acceptance and value is found in God, brings about this state of “rejoicing”.

4. Active Involvement

This Ethiopian man was so much better off for having met up with Philip, and Philip is commended by the testimony of scripture for his obedience; but we know that the impetus behind this interaction was really God’s gracious and active search for people to come back into relationship with their Creator.

We can actually pray quite intentionally for opportunities to witness and share our faith with others. We can pray for God to use us as God used Philip, who was clearly ‘up’ for being used like this. We can pray for God to place us or guide us or prompt us to be in the right place at the right time – where there can be a meeting of the minds – us connecting (helpfully) with someone who at the same time God is desperately seeking out. “Lord, lead me into someone’s path today that I can share Jesus with, and help me be closely attentive to your prompting.” Norman Grubb prayed: “Good morning God, I love you. What are you up to today? I want to be part of it!”

There might be a specific person that we could be praying to have an opening with, and that God will be preparing that same person’s heart and mind (as well as our own) for that encounter. Where there have been significant roadblocks in the past e.g. emotional hurt, philosophical objections or exposure to hypocrisy, we should pray for the energy and patience to hang in there and continue to pursue a trusting friendship that will reap great results.