As the Holy Spirit seemed eager to get him into Macedonia1 I am eager to get Paul to Athens. So I’m passing over the stories of Paul and Silas in Philippi, Thessalonica and Berea except to mention two things. 1) Along the way Paul picked up a young disciple named Timothy (the son of a believing Jewish woman) and had him circumcised because of the Jews who were in those places, for they all knew that his father2 was Greek.3 And 2) it was Paul’s message that inflamed so much Jewish religious resentment in Thessalonica and Berea4 as opposed to lost profits among the Romans in Philippi,5 despite the similar tactics employed by both.
Paul was alone in Athens, waiting for Silas and Timothy, his spirit was greatly upset because he saw6 the city was full of idols. So he was addressing the Jews and the God-fearing Gentiles in the synagogue, and in the marketplace every day those who happened to be there.7 Paul also met some Epicurean and Stoic philosophers who brought him before the Areopagus.
I have no clue what this council was, a criminal court, the intellectual/cultural equivalent of fashionistas, or something in between. There is nothing to lead me to believe that Paul was under arrest or indictment. There is a sense of formality that feels like a guest lecturer before an august body of educators. But apart from the mention of Epicurean and Stoic philosophers, I found no historical mention of the Areopagus in any direct relationship to education.
Neither can I tell how Paul felt about this council or his Gospel presentation there. I’ve had a gut instinct for a while now that Paul’s attitude was not as flippant as Luke’s—All the Athenians and the foreigners who lived there used to spend their time8 in nothing else than telling or9 listening to something new10—and that Paul felt that his presentation didn’t go that well. But I get my gut instinct by reading backwards from 1 and 2 Corinthians rather than directly here in Acts. More on that later.
For now I’ve put Paul’s address before the Areopagus in a table beside his Gospel presentation in Pisidian Antioch.
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Areopagus – Athens |
Pisidian Antioch |
| Men of Athens, I see that you are very religious in all respects. For as I went around and observed closely your objects of worship, I even found an altar with this inscription: “To an unknown god.”11 Therefore what you worship without knowing it, this12 I proclaim to you.
Acts 17:22, 23 (NET) |
Men of Israel, and you Gentiles who fear God, listen:
Acts 13:16 (NET)
|
Paul’s introductory comments were much shorter in Antioch, where he was officially invited to address the synagogue as a brother: After the reading from the law and the prophets, the leaders of the synagogue sent them a message, saying, “Brothers, if you have any message of exhortation for the people, speak it.”13 In Athens in as brief a time as possible Paul needed to establish some rapport.
|
Areopagus – Athens |
Pisidian Antioch |
| The God who made the world and everything in it, who is Lord of heaven and earth, does not live in temples made by human hands, nor is he served (θεραπεύεται, a form of θεραπεύω) by human14 hands, as if he needed (προσδεόμενος, a form of προσδέομαι) anything, because he himself gives life and breath and15 everything to everyone.16 From one man17 he made every nation of the human race to inhabit the entire18 earth, determining their set times and the fixed limits of the places where they would live, so that they would search for God19 and perhaps grope around for him and find him, though20 he is not far from each one of us. For in him we live and move about and exist, as even some of your own poets have said, “For we too are his offspring.”
Acts 17:24-28 (NET) |
The God of this people Israel chose our ancestors and made the people great during their stay as foreigners in the country of Egypt, and with uplifted arm he led them out of it (Table). For a period of about forty years he put up with them in the wilderness. After he had destroyed seven nations in the land of Canaan, he gave his people their land as an inheritance (Table). All this took about four hundred fifty years. After this he gave them judges until the time of Samuel the prophet. Then they asked for a king, and God gave them Saul son of Kish, a man from the tribe of Benjamin, who ruled forty years. After removing him, God raised up David their king (Table).
Acts 13:17-22a (NET)
|
In Antioch Paul introduced God in terms of Israel’s history. In Athens he did the same in terms of world history, even referencing some Greek poetry. Though it may not be apparent yet, I think it is worth mentioning that Paul’s Athenian audience was at least willing to sit and listen to his account of God in history.
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Areopagus – Athens |
Pisidian Antioch |
| So since we are God’s offspring, we should not think the deity is like gold or silver or stone, an image made by human skill and imagination. Therefore, although God has overlooked such times of ignorance, he now commands all21 people everywhere to repent, because22 he has set a day on which he is going to judge the world in righteousness, by a man whom he designated, having provided proof to everyone by raising him from the dead.
Acts 17:29-31 (NET) |
He testified about him: “I have found David the son of Jesse to be a man after my heart, who will accomplish everything I want him to do.” From the descendants of this man God brought to Israel a Savior, Jesus, just as he promised. Before Jesus arrived, John had proclaimed a baptism for repentance to all the people of Israel. But while John was completing his mission, he said repeatedly, “What do you think I am? I am not he. But look, one is coming after me. I am not worthy to untie the sandals on his feet!’ Brothers, descendants of Abraham’s family, and those Gentiles among you who fear God, the message of this salvation has been sent to us. For the people who live in Jerusalem and their rulers did not recognize him, and they fulfilled the sayings of the prophets that are read every Sabbath by condemning him. Though they found no basis for a death sentence, they asked Pilate to have him executed. When they had accomplished everything that was written about him, they took him down from the cross and placed him in a tomb (Table). But God raised him from the dead, and for many days he appeared to those who had accompanied him from Galilee to Jerusalem. These are now his witnesses to the people (Table).
Acts 13:22b-31 (NET) Table |
In both Athens and Antioch, Paul pivoted to introduce Jesus. But Paul’s address in Athens was cut short.
|
Areopagus – Athens |
Pisidian Antioch |
| Now when they heard about the resurrection from the dead, some began to scoff, but others said,23 “We will hear you again24 about this.” So25 Paul left the Areopagus. But some people joined him and believed. Among them were Dionysius, who was a member of the Areopagus, a woman named Damaris, and others with them.
Acts 17:32-34 (NET) |
And we proclaim to you the good news about the promise to our ancestors, that this promise God has fulfilled to us, their children, by raising Jesus, as also it is written in the second psalm, “You are my Son; today I have fathered you.” But regarding the fact that he has raised Jesus from the dead, never again to be in a state of decay, God has spoken in this way: “I will give you the holy and trustworthy promises made to David.” Therefore he also says in another psalm, “You will not permit your Holy One to experience decay.” For David, after he had served God’s purpose in his own generation, died, was buried with his ancestors, and experienced decay (Table), but the one whom God raised up did not experience decay. Therefore let it be known to you, brothers, that through this one forgiveness of sins is proclaimed to you, and by this one everyone who believes is justified from everything from which the law of Moses could not justify you. Watch out, then, that what is spoken about by the prophets does not happen to you: “Look, you scoffers; be amazed and perish! For I am doing a work in your days, a work you would never believe, even if someone tells you (Table).”
Acts 13:32-41 (NET) |
In Antioch Paul continued from Jesus to a Gospel presentation, including a warning if the Gospel was rejected. In Athens, well, my gut tells me Luke put the best face possible on an occasion when Paul was heckled from the stage. Again, I will admit my opinion is more informed by 1 and 2 Corinthians than by Acts.
Addendum: March 29, 2020
Tables comparing Acts 16:3; 17:16; 17:21; 17:23; 17:25-27 and 17:30-33 in the NET and KJV follow.
|
Acts 16:3 (KJV) |
|
| Paul wanted Timothy to accompany him, and he took him and circumcised him because of the Jews who were in those places, for they all knew that his father was Greek. | Him would Paul have to go forth with him; and took and circumcised him because of the Jews which were in those quarters: for they knew all that his father was a Greek. |
| Stephanus Textus Receptus | ||
| τοῦτον ἠθέλησεν ὁ Παῦλος σὺν αὐτῷ ἐξελθεῖν, καὶ λαβὼν περιέτεμεν αὐτὸν διὰ τοὺς Ἰουδαίους τοὺς ὄντας ἐν τοῖς τόποις ἐκείνοις· ᾔδεισαν γὰρ ἅπαντες ὅτι ῞Ελλην ὁ πατὴρ αὐτοῦ ὑπῆρχεν | τουτον ηθελησεν ο παυλος συν αυτω εξελθειν και λαβων περιετεμεν αυτον δια τους ιουδαιους τους οντας εν τοις τοποις εκεινοις ηδεισαν γαρ απαντες τον πατερα αυτου οτι ελλην υπηρχεν | τουτον ηθελησεν ο παυλος συν αυτω εξελθειν και λαβων περιετεμεν αυτον δια τους ιουδαιους τους οντας εν τοις τοποις εκεινοις ηδεισαν γαρ απαντες τον πατερα αυτου οτι ελλην υπηρχεν |
|
Acts 17:16 (KJV) |
|
| While Paul was waiting for them in Athens, his spirit was greatly upset because he saw the city was full of idols. | Now while Paul waited for them at Athens, his spirit was stirred in him, when he saw the city wholly given to idolatry. |
| Stephanus Textus Receptus | ||
| Ἐν δὲ ταῖς Ἀθήναις ἐκδεχομένου αὐτοὺς τοῦ Παύλου παρωξύνετο τὸ πνεῦμα αὐτοῦ ἐν αὐτῷ θεωροῦντος κατείδωλον οὖσαν τὴν πόλιν | εν δε ταις αθηναις εκδεχομενου αυτους του παυλου παρωξυνετο το πνευμα αυτου εν αυτω θεωρουντι κατειδωλον ουσαν την πολιν | εν δε ταις αθηναις εκδεχομενου αυτους του παυλου παρωξυνετο το πνευμα αυτου εν αυτω θεωρουντι κατειδωλον ουσαν την πολιν |
|
Acts 17:21 (KJV) |
|
| (All the Athenians and the foreigners who lived there used to spend their time in nothing else than telling or listening to something new.) | (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.) |
| Stephanus Textus Receptus | ||
| Ἀθηναῖοι δὲ πάντες καὶ οἱ ἐπιδημοῦντες ξένοι εἰς οὐδὲν ἕτερον ἠυκαίρουν ἢ λέγειν τι ἢ ἀκούειν τι καινότερον | αθηναιοι δε παντες και οι επιδημουντες ξενοι εις ουδεν ετερον ευκαιρουν η λεγειν τι και ακουειν καινοτερον | αθηναιοι δε παντες και οι επιδημουντες ξενοι εις ουδεν ετερον ευκαιρουν η λεγειν τι και ακουειν καινοτερον |
|
Acts 17:23 (KJV) |
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| For as I went around and observed closely your objects of worship, I even found an altar with this inscription: ‘To an unknown god.’ Therefore what you worship without knowing it, this I proclaim to you. | For as I passed by, and beheld your devotions, I found an altar with this inscription, TO THE UNKNOWN GOD. Whom therefore ye ignorantly worship, him declare I unto you. |
| Stephanus Textus Receptus | ||
| διερχόμενος γὰρ καὶ ἀναθεωρῶν τὰ σεβάσματα ὑμῶν εὗρον καὶ βωμὸν ἐν ᾧ ἐπεγέγραπτο· Ἀγνώστῳ θεῷ. ὃ οὖν ἀγνοοῦντες εὐσεβεῖτε, τοῦτο ἐγὼ καταγγέλλω ὑμῖν | διερχομενος γαρ και αναθεωρων τα σεβασματα υμων ευρον και βωμον εν ω επεγεγραπτο αγνωστω θεω ον ουν αγνοουντες ευσεβειτε τουτον εγω καταγγελλω υμιν | διερχομενος γαρ και αναθεωρων τα σεβασματα υμων ευρον και βωμον εν ω επεγεγραπτο αγνωστω θεω ον ουν αγνοουντες ευσεβειτε τουτον εγω καταγγελλω υμιν |
|
Acts 17:25-27 (KJV) |
|
| nor is he served by human hands, as if he needed anything, because he himself gives life and breath and everything to everyone. | Neither is worshipped with men’s hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things; |
| Stephanus Textus Receptus | ||
| οὐδὲ ὑπὸ χειρῶν ἀνθρωπίνων θεραπεύεται προσδεόμενος τινος, αὐτὸς διδοὺς πᾶσι ζωὴν καὶ πνοὴν καὶ τὰ πάντα | ουδε υπο χειρων ανθρωπων θεραπευεται προσδεομενος τινος αυτος διδους πασιν ζωην και πνοην κατα παντα | ουδε υπο χειρων ανθρωπων θεραπευεται προσδεομενος τινος αυτος διδους πασιν ζωην και πνοην κατα παντα |
| From one man he made every nation of the human race to inhabit the entire earth, determining their set times and the fixed limits of the places where they would live, | And hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation; |
| Stephanus Textus Receptus | ||
| ἐποίησεν τε ἐξ ἑνὸς πᾶν ἔθνος ἀνθρώπων κατοικεῖν ἐπὶ παντὸς προσώπου τῆς γῆς, ὁρίσας προστεταγμένους καιροὺς καὶ τὰς ὁροθεσίας τῆς κατοικίας αὐτῶν | εποιησεν τε εξ ενος αιματος παν εθνος ανθρωπων κατοικειν επι παν το προσωπον της γης ορισας προτεταγμενους καιρους και τας οροθεσιας της κατοικιας αυτων | εποιησεν τε εξ ενος αιματος παν εθνος ανθρωπων κατοικειν επι παν το προσωπον της γης ορισας προστεταγμενους καιρους και τας οροθεσιας της κατοικιας αυτων |
| so that they would search for God and perhaps grope around for him and find him, though he is not far from each one of us. | That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us: |
| Stephanus Textus Receptus | ||
| ζητεῖν τὸν θεόν, εἰ ἄρα γε ψηλαφήσειαν αὐτὸν καὶ εὕροιεν, καί γε οὐ μακρὰν ἀπὸ ἑνὸς ἑκάστου ἡμῶν ὑπάρχοντα | ζητειν τον κυριον ει αρα γε ψηλαφησειαν αυτον και ευροιεν καιτοιγε ου μακραν απο ενος εκαστου ημων υπαρχοντα | ζητειν τον κυριον ει αρα γε ψηλαφησειαν αυτον και ευροιεν καιγε ου μακραν απο ενος εκαστου ημων υπαρχοντα |
|
Acts 17:30-33 (KJV) |
|
| Therefore, although God has overlooked such times of ignorance, he now commands all people everywhere to repent, | And the times of this ignorance God winked at; but now commandeth all men every where to repent: |
| Stephanus Textus Receptus | ||
| τοὺς μὲν οὖν χρόνους τῆς ἀγνοίας ὑπεριδὼν ὁ θεός, τὰ νῦν |παραγγέλλει| τοῖς ἀνθρώποις πάντας πανταχοῦ μετανοεῖν | τους μεν ουν χρονους της αγνοιας υπεριδων ο θεος τα νυν παραγγελλει τοις ανθρωποις πασιν πανταχου μετανοειν | τους μεν ουν χρονους της αγνοιας υπεριδων ο θεος τα νυν παραγγελλει τοις ανθρωποις πασιν πανταχου μετανοειν |
| because he has set a day on which he is going to judge the world in righteousness, by a man whom he designated, having provided proof to everyone by raising him from the dead.” | Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead. |
| Stephanus Textus Receptus | ||
| καθότι ἔστησεν ἡμέραν ἐν ᾗ μέλλει κρίνειν τὴν οἰκουμένην ἐν δικαιοσύνῃ, ἐν ἀνδρὶ ᾧ ὥρισεν, πίστιν παρασχὼν πᾶσιν ἀναστήσας αὐτὸν ἐκ νεκρῶν. | διοτι εστησεν ημεραν εν η μελλει κρινειν την οικουμενην εν δικαιοσυνη εν ανδρι ω ωρισεν πιστιν παρασχων πασιν αναστησας αυτον εκ νεκρων | διοτι εστησεν ημεραν εν η μελλει κρινειν την οικουμενην εν δικαιοσυνη εν ανδρι ω ωρισεν πιστιν παρασχων πασιν αναστησας αυτον εκ νεκρων |
| Now when they heard about the resurrection from the dead, some began to scoff, but others said, “We will hear you again about this.” | And when they heard of the resurrection of the dead, some mocked: and others said, We will hear thee again of this matter. |
| Stephanus Textus Receptus | ||
| Ἀκούσαντες δὲ ἀνάστασιν νεκρῶν οἱ μὲν ἐχλεύαζον, οἱ δὲ εἶπαν· ἀκουσόμεθα σου περὶ τούτου καὶ πάλιν | ακουσαντες δε αναστασιν νεκρων οι μεν εχλευαζον οι δε ειπον ακουσομεθα σου παλιν περι τουτου | ακουσαντες δε αναστασιν νεκρων οι μεν εχλευαζον οι δε ειπον ακουσομεθα σου παλιν περι τουτου |
| So Paul left the Areopagus. | So Paul departed from among them. |
| Stephanus Textus Receptus | ||
| οὕτως ὁ Παῦλος ἐξῆλθεν ἐκ μέσου αὐτῶν | και ουτως ο παυλος εξηλθεν εκ μεσου αυτων | και ουτως ο παυλος εξηλθεν εκ μεσου αυτων |
2 The NET parallel Greek text and NA28 had ὁ πατὴρ in the nominative case here, where the Stephanus Textus Receptus and Byzantine Majority Text had τον πατερα in the accusative case.
3 Acts 16:3 (NET)
5 Acts 16:16-40 (NET) It is interesting that “lost profits” was not the claim made in court. Perhaps upon investigation such a claim may have fared badly in a Roman court. The charge made against Paul and Silas did not even go to trial: When they had brought them before the magistrates, they said, “These men are throwing our city into confusion. They are Jews and are advocating customs that are not lawful for us to accept or practice, since we are Romans.” The crowd joined the attack against them, and the magistrates tore the clothes off Paul and Silas and ordered them to be beaten with rods. (verses 20-22)
6 The NET parallel Greek text and NA28 had θεωροῦντος here, where the Stephanus Textus Receptus and Byzantine Majority Text had θεωρουντι.
7 Acts 17:16, 17 (NET)
8 The NET parallel Greek text and NA28 had ἠυκαίρουν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ευκαιρουν (KJV: spent their time).
9 The NET parallel Greek text and NA28 had ἢ here, where the Stephanus Textus Receptus and Byzantine Majority Text had και.
10 Acts 17:21 (NET) The NET parallel Greek text and NA28 had τί preceding new. The Stephanus Textus Receptus and Byzantine Majority Text did not.
11 For an extremely interesting insight into the unknown god, see “Eternity in Their Hearts” by Don Richardson and “Peace Child” for the experience that prompted that search. http://www.donrichardsonbooksales.com/
12 The NET parallel Greek text and NA28 had τοῦτο here, where the Stephanus Textus Receptus and Byzantine Majority Text had τουτον (KJV: him).
14 The NET parallel Greek text and NA28 had ἀνθρωπίνων here, where the Stephanus Textus Receptus and Byzantine Majority Text had ανθρωπων (KJV: men’s).
15 The NET parallel Greek text and NA28 had καὶ τὰ here, where the Stephanus Textus Receptus and Byzantine Majority Text had κατα.
16 The NET parallel Greek text had πᾶσι here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA28 had πασιν (KJV: all).
17 The Stephanus Textus Receptus and Byzantine Majority Text had αιματος (KJV: blood) here. The NET parallel Greek text and NA28 did not.
18 The NET parallel Greek text and NA28 had παντὸς προσώπου here, where the Stephanus Textus Receptus and Byzantine Majority Text had παν το προσωπον (KJV: all the face).
19 The NET parallel Greek text and NA28 had θεόν here, where the Stephanus Textus Receptus and Byzantine Majority Text had κυριον (KJV: Lord).
20 The NET parallel Greek text and NA28 had καὶ γε here, where the Byzantine Majority Text had καιγε, and the Stephanus Textus Receptus had καιτοιγε (KJV: though).
21 The NET parallel Greek text and NA28 had πάντας here, where the Stephanus Textus Receptus and Byzantine Majority Text had πασιν.
22 The NET parallel Greek text and NA28 had καθότι here, where the Stephanus Textus Receptus and Byzantine Majority Text had διοτι.
23 The NET parallel Greek text and NA28 had εἶπαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειπον.
24 The NET parallel Greek text and NA28 had καὶ preceding again. The Stephanus Textus Receptus and Byzantine Majority Text did not.
25 The Stephanus Textus Receptus and Byzantine Majority Text had καὶ (not translated in the KJV) preceding So. The NET parallel Greek text and NA28 did not.