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.”