Series: The Way of Unity –Walking Through Valleys of Disagreement
“A Debate for the Ages”
BY DR. JOHN STEPHENS
September 25, 2016
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SCRIPTURE
16While Paul was waiting for them in Athens, he was deeply distressed to see that
the city was full of idols. 17So he argued in the synagogue with the Jews and the
devout persons, and also in the marketplace every day with those who happened to
be there. 18Also some Epicurean and Stoic philosophers debated with him. Some
said, “What does this babbler want to say?” Others said, “He seems to be a
proclaimer of foreign divinities.” (This was because he was telling the good news
about Jesus and the resurrection.) 19So they took him and brought him to the
Areopagus and asked him, “May we know what this new teaching is that you are
presenting? 20It sounds rather strange to us, so we would like to know what it
means.” 21Now all the Athenians and the foreigners living there would spend their
time in nothing but telling or hearing something new.
22Then Paul stood in front of the Areopagus and said, “Athenians, I see how
extremely religious you are in every way. 23For as I went through the city and
looked carefully at the objects of your worship, I found among them an altar with
the inscription, ‘To an unknown god.’ What therefore you worship as unknown,
this I proclaim to you. (Acts 17:16-23)
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SUMMARY
The Athenians liked to spend their time in telling or hearing something new. (Sounds like
Washington D.C.!) This story is a highlight of Paul's missionary journeys. He stands before the
Areopagus (also sometimes called “Mars Hill”) in Athens and is allowed to engage in theological
discussion. Paul attracts a great deal of attention in the marketplace. Paul uses the contextual
tools at his disposal by invoking the statues in Athens and their inscriptions. Paul is actually
giving a reflection on Stoic philosophy because they were in the audience. He actually quotes
ancient, Stoic phrases. So, when the crowd was divided and some scoffed, this may have been
the Epicureans, who were competing philosophers. It is interesting to see how Paul brings a
message to a divided crowd. What can we learn from this? He was well-versed in their
positions and leveraged them for his message.
BOB’S COMMENTS
Leaving Beroea under pressure brought on by the Jews
of Thessalonica (Acts 17:1-15), Paul is sent ahead by
Timothy and Silas to Athens. They expect to join him
there later to continue proclaiming the gospel. Upon
arrival in Athens, Paul becomes distressed over the
many idols adorning the city.
He decides not to wait for the arrival of Silas and
Timothy to begin sharing God’s good news with the
Athenians. As has been his custom, Paul first visits the
synagogues where he dialogues and debates with Jews
as well as those devout persons in attendance. However, Paul does not limit himself to the
synagogues; he also speaks to the Gentile people gathered in the marketplace. (Marketplaces
were, and still are, places where people of all kinds gather together. Just think Memorial City
Mall!)
The Athenians and foreigners who frequented the marketplace were accustomed to hearing and
engaging with new philosophical and religious ideas. Epicurean and Stoic philosophers debated
with Paul. Some concluded that Paul was a “Babbler.” That is, his message sounded piecemeal,
like Paul had distributed crumbs of knowledge to them without the coherence and sophistication
of the philosophers.
Others interpreted Paul’s words as promoting foreign divinities/religion because he spoke about
the resurrection of Jesus. Neither party seemed to understand, but so that Paul should account for
the perplexing intellectual and religious seeds he had scattered, he was escorted to appear before
the city council meeting at the Areopagus (the Greek suggests Paul was actually forced to
officially explain himself).
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On that Big Stage, Paul gives us insight into how to engage with our own skeptical culture.
First, Paul begins his speech by affirming the Athenians’ religiosity. “I see how extremely
religious you are in every way,” he says.
Next, Paul connects with them. Despite his distress over the many idols in the city, Paul wisely
refrains from demonizing their manner of religious expression. In the process of
familiarizing himself with the religiosity of the Athenians, their idols and related accoutrements,
Paul had stumbled upon an altar inscribed with the words “To an unknown god.” To connect
with his audience, Paul astutely makes two connections between this “unknown god” of the
inscription and the God whom he proclaims created the world and everything in it. This
calls for us as Christians sharing our message in a divided world to consider how we might
follow Paul’s example. Our message is better communicated by seeking and appealing to the
commonalties we share with those with whom we wish to share God’s good news, rather than
constructing and highlighting our differences.
Because the Athenians created no image of this unknown god, Paul uses this to help him make
his connection with the Athenians. He describes God as one who does not live in human-made
shrines. Nor is God served or ministered to by humans as if God has a need or void that humans
can fill. To say that God is “served by human hands” implies that God needs something from
humans. Conversely, God gives everything to humans, including life and breath.
The second point of common ground Paul makes in connecting with his audience is the shared
ancestry among human beings: From one God came every nation of people to dwell on the
face of the earth and it was this God who set the boundaries for their dwelling places.
Therefore, all nations should seek God, feel after, and find God.
Finally, Paul translates the ideas central to the gospel into the cultural language of the
Athenians. He does this by invoking the Greek poets. Paul, as an educated Hellenistic Jewish
man and a Roman citizen (16:38; 22:3, 25; Galatians 5:13-16), is familiar with the Greek poets
and with famous cultural expressions, two of which he quotes in his speech: “In him (the
‘unknown god’ who is also the God who created and sustains all) we live and move and have our
being.” The verse “for we too are his offspring” is from Aratus a third-century B.C. poet. These
two quotes reiterate what Paul has stated about God; the Greek poets had already testified
about the relationship between God and all that God created and sustains. In his sermon,
Paul weaves together the good news about God with the writings of the Greek poets,
showing how they align. In other words, rather than attacking their culture as “ungodly,” Paul
shows how the culture aligns with and actually points toward the God of all Creation.
What we see Paul doing here is making the gospel relevant to people where they are. He
draws parallels and finds commonalities that we as humans share but that are not readily evident
because of the differences we construct and the dualities we create (e.g., pagan/godly or
heathen/Christian; Democrat/Republican, Methodist/Baptist, etc.). We see that one need not be a
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Christian to express truths about God and Paul leverages that fact to bridge the gap with his
hearers.
QUOTES OF THE DAY
- Rather let us suffer for speaking the truth, than that truth should suffer for want of speaking. –
Eliza Cook
- What people believe prevails over the truth. - Sophocles
- Truth never lost ground by enquiry. - William Penn
APPLICATION
1. How can you affirm those outside the gate of Christian belief who you will encounter this
week?
2. How can you connect with the lives of the others who will share life with you this week?
3. How can you speak the language of those you will encounter this week, especially those
whose cultural native tongue may not be yours?
4. How can you venture into new territory this week to share your faith?
PRAYER
Gracious yet Holy God, we are grateful that You are not an unknown God. You
are God who is fully revealed in Jesus Christ. In Him, the fullness of Your glory
dwells. Yet, without the light of the Holy Spirit, we would not know You as Father,
Son, and Holy Spirit, and your actions as Creator, Redeemer, and Sustainer. So
we are grateful for the light of revelation given to us. In a spirit of humble
gratitude, we offer ourselves to You this week that we might share the light of that
glory with those we encounter, perhaps especially those with whom we don’t
always agree, so that the Way of Unity may became real in our sphere of
influence. In the name and Spirit of Christ we pray. Amen.
(This material compiled by Rev. Bob Johnson and does not necessarily reflect the thought or
intent of the preacher of the day. This material was inspired by the sermon and supplemented by
commentary from Mitzi J. Smith, Associate Professor of New Testament and Early Christianity
Ashland Theological Seminary, Detroit, Michigan, and found at www.workingpreacher.org.)
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