Atos 17
William Barclay · Citado em PreceptAustin
Atos 17
Barclay - The first verse of this chapter is an extraordinary example of economy of writing. It sounds like a pleasant stroll; but in point of fact Philippi was 33 Roman miles from Amphipolis; Amphipolis was 30 miles from Apollonia; and Apollonia was 37 miles from Thessalonica. A journey of over 100 miles is dismissed in a sentence. (Acts 17 - William Barclay's Daily Study Bible)
Atos 17
Barclay - As usual Paul began his work in the synagogue. His great success was not so much among the Jews as among the Gentiles attached to the synagogue. This infuriated the Jews for they looked on these Gentiles as their natural preserves and here was Paul stealing them before their very eyes. The Jews stooped to the lowest methods to hinder Paul. First they stirred up the rabble. Then, when they had dragged Jason and his friends before the magistrates, they charged the Christian missionaries with preaching political insurrection. They knew their charge to be a lie and yet it is couched in very suggestive terms. "Those," they said, "who are upsetting the civilized world have arrived here." (King James Version: "these men who have turned the world upside down"). The Jews had not the slightest doubt that Christianity was a supremely effective thing. T. R. Glover quoted with delight the saying of the child who remarked that the New Testament ended with Revolutions. When Christianity really goes into action it must cause a revolution both in the life of the individual and in the life of society. (Acts 17 - William Barclay's Daily Study Bible) Other descriptions of spiritual jealousy in Acts (Acts 5:17) But the high priest rose up, along with all his associates (that is the sect of the Sadducees), and they were filled with jealousy. (ACTION described in Acts 5:18). Comment - Remember that what "fills" you will end up controlling you! (cp continually filled with the Spirit - Eph 5:18 and subsequent actions in Eph 5:18-6:18) (Acts 7:9) “The patriarchs became jealous of Joseph and (ACTION) sold him into Egypt. Yet God was with him, (Acts 13:45) But when the Jews saw the crowds, they were filled with jealousy and (ACTION) began contradicting the things spoken by Paul, and were blaspheming. John MacArthur one of the best modern expositors of the Word (and one who has experienced the conflict) writes "Those who courageously proclaim the right message and win converts will face conflict. Success will be accompanied by opposition. Paul and his companions were no exception. The unbelieving Jews at Thessalonica were enraged by the success of the gospel. They "loved the darkness rather than the light; for their deeds were evil" (John 3:19). "Becoming jealous and taking along some wicked men from the market place, they formed a mob and set the city in an uproar" ironically, the very thing they accused the missionaries of doing (Acts 17:6)." Jack Andrews - The people in opposition to the work of God were unbelievers. That is always the case. Those who do not believe are always trying to hinder those who do believe. John G. Butler wrote, “Unbelief is intentional, obstinate, not something caused by a lack of facts. Hence, we should not be surprised that unbelief motivates to strong action against the work of God. Furthermore, all of this reveals to us that those in church who are a continual pain in the neck to the work of the church are probably unbelievers. Such may be deacons, Sunday school teachers, or holders of other important offices of leadership in the church. But their cantankerous spirit nullifies their claim of being a true believer.” (Ibid) Taking along (4355)(proslambano from prós = to, toward, interactively with intensifying + lambáno = to take, lay hold of with initiative) means literally to take to or toward, to aggressively receive with strong personal interest. Merrill Unger has an interesting on on the marketplace men - Loungers of the type employed here by the Jews to attack Paul and Silas were common in the agora or forum of Graeco-Roman cities. They invariably assembled around the rostrum where an orator was speaking, and applauded or heckled according to who paid them . (Historical Research and the Church at Thessalonica) Jack Arnold - The Jews were jealous of the success Paul was having among the attenders at the synagogue. They were crying, “Sheep stealers!” Jealousy over another’s education, wealth, personality or social standing is bad, but the most ugly jealousy of all is in the area of religion. These angry Jews went to the marketplace where the loafers, hoods and social misfits and outcasts hung out. The Jews probably paid them to incite a riot in the city against Paul and his missionary band. The devil never gives up. When he is defeated by Scripture and logic, he turns to violence to stamp out Christianity. These young radicals knew how to manipulate a crowd to irrational actions. The crowd, at a fever pitch and emotional high, went to the home of Jason where Paul was staying. (Acts 17: 1-15 Ideal Evangelism) Some wicked men from the marketplace - "The agora or market-place was the natural resort for those with nothing to do (Matthew 20:4) like the court-house square today or various parks in our cities where bench-warmers flock. Plato (Protagoras 347 C) calls these αγοραιοι — agoraioi (common word, but in N.T. only here and Acts 19:38) idlers or good-for-nothing fellows. They are in every city and such “bums” are ready for any job. The church in Thessalonica caught some of these peripatetic idlers (2 Thessalonians 3:10.) “doing nothing but doing about.” So the Jewish preachers gather to themselves a choice collection of these market-loungers or loafers or wharf-rats. The Romans called them subrostrani (hangers round the rostrum or subbasilicari). Gathering a crowd (ochlopoiēsantes). Literally, making or getting (poieō) a crowd (ochlos), a word not found elsewhere. Probably right in the agora itself where the rabbis could tell men their duties and pay them in advance. Instance Hyde Park in London (See Speakers' Corner) with all the curious gatherings every day, Sunday afternoons in particular." (Robertson) Men from the marketplace (60)(agoraios from agora = marketplace; cf Agora in Wikipedia) strictly speaking means belonging to the marketplace and refers to those who habitually idled around the marketplace (agora). We might call them loafers or bums! They were usually unemployed and loitered about the marketplace and they were looked down upon by the Greco-Roman society as worthless people. Also used with a different sense in Acts 19:38 where it means the days when courts of justice are in session (court days, sessions). Cleon Rogers - The agora was originally an open place where the king met the people; it later became the open place where the citizens gathered; then it indicated the open place around which important government buildings were located, as well as stores, where one could buy the necessities of life, it corresponded to the Latin Forum. Business was usually carried from 9:00 A.M. to 12 noon on the market days (Nundinae) (Borrow The New Linguistic and Exegetical Key to the Greek New Testament) Wicked (Evil, worthless) (4190)(poneros from poneo = work or toil; cf poneria derived from poneros) means that these were not just folks shopping in the "mall" so to speak but were overtly evil men with malignant character, and were generally morally and socially worthless. Poneros denotes determined, aggressive, and fervent evil that actively opposes what is good giving us a good picture of these men. Poneros is not just bad in character (like kakos), but bad in effect (injurious)! They were the type of men who would not hesitate to inflict harm. The Jews knew exactly what they were doing! Formed a mob (3793)(ochlopoieo from ochlos = crowd + poieo = to make) used only here and means to gather a crowd, create a tumult, start a riot. Set in an uproar (imperfect tense - over and over, ongoing)(2350)(thorubeo from thorubos = noise of an uproar, clamor, commotion, tumult) means to make an uproar, cause a disturbance, throw into a tumult. In the middle voice it has a different sense meaning to make a noise or disturbance, especially the noise made in lamenting the dead (Matt. 9:23; Mark 5:39; Acts 20:10). The cognate thorubos is used in Acts 20:1; 21:34; 24:18. Thorubeo - 4x in NT - make a commotion(1), noisy disorder(1), set(1), troubled(1), uproar(1). - Matt. 9:23; Mk. 5:39; Acts 17:5; Acts 20:10 G. Campbell Morgan rightly declared that "the measure of our triumph in work for God is always the measure of our travail. No propagative work is done save at cost; and every genuine triumph of the Cross brings after it the travail of some new affliction, and some new sorrow. So we share the travail that makes the Kingdom come." (The Acts of the Apostles). Attacking the house of Jason - The began setting upon or attacking the house which is the verb ephistēmi meaning to take a stand against, rush at, and in this case because Jason was Paul‘s host. Attacking (2186)(ephistemi from epi = upon + histemi = to stand) means to stand by or near, approach and in this context to approach with intent to harm. The idea is a sudden arrival, often with hostile intent as in this context (cf similar sense in Lk 20:1; Acts 4:1; 6:12; 23:27), NET Note postulates - The attack took place at Jason’s house because this was probably the location of the new house church. Seeking (2212)(zeteo) they were repeatedly (imperfect tense) trying to find the location of the missionaries. They sought to persecute the preachers. This is always Satan's aim. As one godly preacher once told me "Preach the Word and duck!" Bring them out - Who? Paul and Silas - a veritable old-time "lynching party!" This reminds me of Acts 20:24+ where Paul said "But I do not consider my life of any account as dear to myself, so that I may finish my course and the ministry which I received from the Lord Jesus, to testify solemnly of the gospel of the grace of God." The people (1218)(demos) means people, populace, crowd, "the mass of the people assembled in a public place." (Thayer) Demos describes "(1) a gathering of people for any purpose, people, populace, crowd Acts 12:22). (2) In a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly (Acts 17:5)" (BDAG) Friberg - 1) as the population of a city people, populace; (2) as the populace gathered for any purpose mob, crowd (Acts 17.5); (3) as the citizens gathered to transact business (popular) assembly (Acts 19.30) (Analytical Lexicon) Demos - only 4x - Usage: assembly(2), people(2). = Acts 12:22; Acts 17:5; Acts 19:30; Acts 19:33 Demos - 220x in 155v in Septuagint - Num. 1:20; Num. 1:22; Num. 1:24; Num. 1:26; Num. 1:28; Num. 1:30; Num. 1:32; Num. 1:34; Num. 1:36; Num. 1:38; Num. 1:40; Num. 1:42; Num. 2:34; Num. 3:15; Num. 3:18; Num. 3:19; Num. 3:20; Num. 3:21; Num. 3:24; Num. 3:27; Num. 3:29; Num. 3:30; Num. 3:33; Num. 3:35; Num. 3:39; Num. 4:2; Num. 4:18; Num. 4:22; Num. 4:24; Num. 4:29; Num. 4:33; Num. 4:34; Num. 4:36; Num. 4:37; Num. 4:38; Num. 4:40; Num. 4:41; Num. 4:42; Num. 4:44; Num. 4:45; Num. 4:46; Num. 11:10; Num. 13:2; Num. 18:2; Num. 23:10; Num. 26:5; Num. 26:6; Num. 26:7; Num. 26:12; Num. 26:13; Num. 26:14; Num. 26:15; Num. 26:16; Num. 26:17; Num. 26:18; Num. 26:20; Num. 26:21; Num. 26:22; Num. 26:23; Num. 26:24; Num. 26:25; Num. 26:26; Num. 26:27; Num. 26:28; Num. 26:29; Num. 26:30; Num. 26:31; Num. 26:32; Num. 26:34; Num. 26:35; Num. 26:36; Num. 26:37; Num. 26:38; Num. 26:39; Num. 26:40; Num. 26:41; Num. 26:42; Num. 26:43; Num. 26:44; Num. 26:45; Num. 26:47; Num. 26:48; Num. 26:49; Num. 26:50; Num. 26:57; Num. 26:58; Num. 27:1; Num. 27:4; Num. 36:6; Num. 36:8; Num. 36:12; Jos. 7:14; Jos. 7:17; Jos. 13:15; Jos. 13:23; Jos. 13:24; Jos. 13:28; Jos. 13:29; Jos. 13:31; Jos. 15:1; Jos. 15:12; Jos. 16:5; Jos. 16:8; Jos. 17:2; Jos. 18:11; Jos. 18:20; Jos. 18:21; Jos. 18:28; Jos. 19:8; Jos. 19:10; Jos. 19:16; Jos. 19:23; Jos. 19:24; Jos. 19:31; Jos. 19:47; Jos. 21:4; Jos. 21:7; Jos. 21:10; Jos. 21:20; Jos. 21:26; Jos. 21:33; Jos. 21:34; Jos. 21:40; Jdg. 13:2; Jdg. 17:7; Jdg. 18:2; Jdg. 18:11; Jdg. 18:19; Neh. 4:13; Dan. 8:24; Dan. 9:16; Dan. 11:23; Dan. 11:32; Acts 17:6 When they did not find them, they began dragging Jason and some brethren before the city authorities, shouting, “These men who have upset the world have come here also; Began dragging - Acts 6:12,13; 16:19,20; 18:12,13 These Acts 121:28-31; 22:22,23; 24:5; 28:22; 1Kings 18:17,18; Exodus 3:8,9; Jeremiah 38:2-4; Amos 7:10; Luke 23:5 Acts 17 Resources - Multiple Sermons and Commentaries Acts 17:1-3, 10-11 Men Who Turned the World Upside Down, Part 1- John MacArthur Acts 17:4-9, 12-15 Men Who Turned the World Upside Down, Part 2 - John MacArthur MOB VIOLENCE HITS THE STREETS When they did not find them - This implies that they made a careful search for them. They looked but to no avail. Paul and his associates were not to be found. For some reason God sheltered them at this time. Jack Arnold - Paul and the missionaries were gone. God providentially protected them from the lynch mob. Perhaps they had received word of this mob action and went into hiding or perhaps God just had them step out for a moment to miss the action. (Acts 17: 1-15 Ideal Evangelism) They began dragging Jason and some brethren before the city authorities - Similar to the scene in Acts 16, Satan stirs up the crowd to seek to silence the saints. Things have not changed much in 2000 years (No prayer before sporting events, you can't teach the Bible in schools, etc, etc). Today the enemy is silencing the Gospel proclamation from many pulpits for they have substituted the message of a "social gospel" that deals with temporal, physical needs but tragically largely (many times totally) ignores the eternal, spiritual needs of men and women dead in their trespasses and sins and under God's imminent judgment (cf Eph 2:1, Jn 3:18, 36, Ro 1:18). Robertson on began dragging - imperfect active, vivid picture, they were dragging (literally). See Note on Acts 8:3+ (Ed: What "goes around, comes around!"); and Note on Acts 16:19+. If they could not find Paul, they could drag Jason his host and some other Christians whom we do not know. Jack Andrews - This word (began dragging) gives the picture of leaving a trail behind where the person had been dragged through. This word lets us know that Jason did not volunteer to go with the mob and stand before the rulers. He was not asked to go, he was made to go. He was not given a formal invite, but he was forced to go! Dragging (4951)(suro) means to draw, pull, draw, drag away, lead by force (against their will), "as moving someone or something along by force drag (away), pull (along), draw (Acts 14.19); of a fish net drag in (Jn 21.8); of stars sweep away out of the sky (Rev 12.4) Suro may involve the notion of violence. Of dragging a heavy object with great effort. Suro - 5x in 5v - Usage: dragged(1), dragging(3), swept away(1). John 21:8 But the other disciples came in the little boat, for they were not far from the land, but about one hundred yards away, dragging the net full of fish. Acts 8:3 But Saul began ravaging the church, entering house after house, and dragging off men and women, he would put them in prison. Acts 14:19 But Jews came from Antioch and Iconium, and having won over the crowds, they stoned Paul and dragged him out of the city, supposing him to be dead. Acts 17:6 When they did not find them, they began dragging Jason and some brethren before the city authorities, shouting, "These men who have upset the world have come here also; Revelation 12:4-note And his tail swept away a third of the stars of heaven and threw them to the earth. And the dragon stood before the woman who was about to give birth, so that when she gave birth he might devour her child. Suro is used 6 times in the Septuagint - Dt 32:24 ("crawling things") 2 Sam. 17:13 (will drag the city - figuratively of course); Isa. 3:16; Isa. 28:2; Isa. 30:28; Mic. 7:17; Suro in classic Greek - The term surō denotes an effort to draw or drag away someone or something. Its use in classical Greek includes persons “crawling” and waves or rivers “sweeping away” objects (Liddell-Scott). It is found in Josephus and other Greek literature (along with some compound forms) with the literal meaning. Metaphorically, surō is used to mean “to be dragged” or “drawn.” It is also used in references to taxes “to be attached” to land. Brethren (80)(adelphos) means literally of the same womb, and in this context presumably refers to Christians, those who were born again. Shouting (994)(boao) means crying for help or as in this context crying out in a tumultuous way with a high, strong voice. City authorities (4173)(politarches from pólis = city + árcho = rule) describes a magistrate who formed part of a town or city council and so a city official. The word Politarch was a special title used by Macedonians for chief magistrates here and in a few other cities. Only found in Acts 17:6 and Acts 17:8. BDAG on politarches - No precise job description is extant, but administration of security measures, as indicated Aeneas Tact. 26, 12 and suggested by the circumstances recorded Acts 17:5-13, was certainly assigned to such office, which predates 167 BC. A number of p. (five or six in Thessalonica) formed the city council in Macedonian cities, and occasionally in others Louw-Nida on politarches - a public official responsible for administrative matters within a town or city and a member of the ruling council of such a political unit—‘city official.’ At this point the historicity of Acts has been attacked on the ground that the city authorities at Thessalonica were not called "politarchs." To the contrary archaeologists have found inscriptions (see picture) from which referring to politarch. The inscription begins "In the time of the politarchs...." Wikipedia - One of the earliest extant inscriptions to use the term "Politarch" was located on the Vardar Gate in Thessaloniki (see picture). The Gate was unfortunately destroyed in 1876 but the inscription, which dates to the 2nd Century AD, can now been seen in the British Museum in London. Cleon Rogers on politarches - ruler of the city. Used mainly of the Macedonian title for the non-Roman magistrates of a city (generally five in number), whose duties were, among other things, to confirm decisions made by the Demos, and to maintain peace and order in their city. The title is found in numerous inscriptions, the majority of which come from northern Greece and some 40% from the city of Thessalonica (Borrow The New Linguistic and Exegetical Key to the Greek New Testament) Apologetic note by Blaiklock - Since the term (politarches) was unknown elsewhere, the critics of Luke once dismissed it as a mark of ignorance. Sixteen epigraphical examples now exist in modern Salonica, and one is located in the British Museum on a stone which once formed part of an archway. It was evidently the Macedonian term. It was Luke's general practice to use the term in commonest use in educated circles. Hence he called the officials of Philippi 'praetors', and an inscription has similarly established the fact that this was a courtesy title given to the magistrates of a Roman colony." (See note in Wikipedia) UPSHOT? The Bible is once again shown to be historically reliable! Vincent on rulers of the city- Another illustration of Luke's accuracy. Note that the magistrates are called by a different name from those at Philippi. Thessalonica was not a colony, but a free city (see on colony, Acts 16:12), and was governed by its own rulers, whose titles accordingly did not follow those of Roman magistrates. The word occurs only here and Acts 17:8, and has been found in an inscription on an arch at Thessalonica, where the names of the seven politarchs are mentioned. The arch is thought by antiquarians to have been standing in Paul's time. (Acts 17 - Vincent's Word Studies) UPSETTING THE STATUS QUO OF THE GODLESS WORLD SYSTEM In short the Gospel is not politically correct! Indeed the Gospel of salvation upsets lost sinners destined from eternal torment, because it confronts them head on with the choice to choose death or choose life, to be eternally cursed or eternally blessed (read Dt 30:19). Unregenerate hearts do not want to hear that they need a spiritual heart transplant (cf Ezek 36:26-27+). So yes this "upsets the world!" If you want to see how modern Luke's description is, just mention the Name "Jesus Christ" in a conversation (and not as a curse word which is what the upset world usually does with the Name above all names!). Unless you are in a "holy huddle" you will almost certainly upset your audience! The irony is that these Gospel proclaimers were actually turning the world right side up! When Adam and Eve sinned in the perfect garden, the world was instantly turned upset down! Sin is deceiving (Heb 3:13) and sinners think their version of the world is right-side up when in fact is upset down in the sight of a holy and righteous God! R. Kent
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Barclay - It was said that there were more statues of the gods in Athens than in all the rest of Greece put together! What an incredible irony that the intellectual capital of the world was also filled with dumb idols about which the psalmist declared (read especially verse 8)... Their idols are silver and gold, The work of man’s hands. 5 They have mouths, but they cannot speak; They have eyes, but they cannot see; 6 They have ears, but they cannot hear; They have noses, but they cannot smell; 7 They have hands, but they cannot feel; They have feet, but they cannot walk; They cannot make a sound with their throat. 8 Those who make them will become like them, Everyone who trusts in them.(Ps 115:4-8)
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Barclay - Epicureans (i) They believed that everything happened by chance. (ii) They believed that death was the end of all. (iii) They believed that the gods were remote from the world and did not care. (iv) They believed that pleasure was the chief end of man. They did not mean fleshly and material pleasure; for the highest pleasure was that which brought no pain in its train. Stoics. (i) They believed that everything was God. God was fiery spirit. That spirit grew dull in matter but it was in everything. What gave men life was that a little spark of that spirit dwelt in them and when they died it returned to God. (ii) They believed that everything that happened was the will of God and therefore must be accepted without resentment. (iii) They believed that every so often the world disintegrated in a conflagration and started all over again on the same cycle of events. (Acts 17 - William Barclay's Daily Study Bible) Epicurean (Epicureanism - Wikipedia) - followers of Epicurus (341-270 BC) believed that while God existed but that He had no interest in humankind, and the main purpose of life was pleasure. Sounds very modern, doesn't it? In fact the word has lost its original sense and so Epicurean describes the pursuit of fine food. Epicurus, a contemporary of Zeno, considered practical atheism the true view of reality. Denying a future life entirely, he claimed pleasure as the ruling principle of life. He allowed for the existence of gods but considered them distant and unconcerned with the lives of men. Both these systems, with their doctrines of self-discipline on the one hand and fruitful earthly life on the other, differed sharply from the Christian resurrection hope for life in eternity. This should have generated a desire for the gospel in true philosophers, i.e., those serious-minded, truth-seeking men. Epicurus was an existentialist in that he sought truth by means of personal experience and not through reasoning. The Epicureans were materialists and atheists, and their goal in life was pleasure.
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Barclay - God has guided history. He was behind the rise and fall of nations in the days gone by; his hand is on the helm of things now. (Acts 17 - William Barclay's Daily Study Bible) Jack Arnold - An all-wise, sovereign God has a predetermined plan for this world. This plan is not based on His foreknowledge whereby He looks down the corridors of time and sees how all things will turn out and then sets His plan. No, God knows how all things are going to turn out because He has a plan. “Appointed times” refers to the fact that God is in control of the rise and fall of nations and cultures. God is also providentially governing the world in which He has set man's boundaries. He has determined where men shall live and how long they will live there. God has distributed people allover this earth for He is the governor of history. (Sermon) Determined (fix, predetermine) (3724)(horizo from horos = boundary, limit; English "horizon" which is "the apparent line that divides the earth and the sky" which leads to the thought that Jesus is the "line" that divides all time into BC/AD!) means strictly speaking “to limit” and then figuratively “to fix,” “to appoint.” Time as well as space can be limited. Horizo means to mark out, to bound ("horizon") and figuratively to appoint, decree or specify. It means to mark out definitely. The boundary set can be (1) of time (fix, appoint - cf Heb 4:7) or (2) of space (fix, determine - Acts 17:26-27). Horizo referring to persons means to appoint or designate (Acts 17:31). In Lk 22:22 horizo refers to the making of a definite plan (decide, determine, cp Acts 2:23, 10:42, 11:29). BDAG adds that from the basic meaning., ‘to separate entities and so establish a boundary’, derives the sense ‘to define ideas or concepts’: set limits to, define, explain. Cleon Rogers - The determination of man’s home preceded his creation in the divine plan (Borrow The New Linguistic and Exegetical Key to the Greek New Testament)
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Barclay says Areopagus "was the name both of the hill and the court that met on it. The court was very select, perhaps only thirty members. It dealt with cases of homicide and had the oversight of public morals. There, in the most learned city in the world and before the most exclusive of courts, Paul had to state his faith. It might have daunted anyone else; but Paul was never ashamed of the Gospel of Christ (Ro 1:16). To him this was another God-given opportunity to witness for Christ (cf Eph 5:16, Col 4:5-6)." Gilbrant - According to tradition it received its name because here the god Ares (Mars) was tried for the murder of Halirrothios (Pausanias 1.28.5). Another tradition made the hill the site where Orestes was tried for the murder of his mother (Pausanias ibid.; see also Aeschylus The Eumenides). It is possible a temple of Ares once stood here (Finegan, “Areopagus,” Interpreter’s Dictionary of the Bible). In historical times the council of the Areopagus met here and presided over Athens. It was made up of ex-Archons—the highest leaders of Athens. According to Aristotle it largely ran the city-state as well as served as a court (Constitution of Athens 3.6). Its members served for life. Its powers remained substantially the same through the reforms of Solon (first quarter of the Sixth Century B.C.). But under the reforms of Cleisthenes (500 B.C.) and later Ephialtes (462 B.C.) the Areopagus lost most of its power, the Council of the Five Hundred and the Jury-courts assuming most of its authority. Its power oscillated during the next 150 years, but gradually got weaker so that by Aristotle’s time (ca. 340 B.C.) it had jurisdiction only over murder trials (see Constitution of Athens 57.3). Eventually the council transferred its meeting place from the hill to the Royal Portico in the Agora (the locale of the Jury-courts) (Bruce, New International Commentary, Acts, p.352). However, under Roman authority the Areopagus council had certain local powers, namely over forgery cases, over standards of measure, and over matters of religion and education (Dosker, “Areopagus,” International Standard Bible Encyclopedia). It also had jurisdiction over visitors (Bruce, p.352) and commanded great respect, although it had no real independent status. Athens was part of the province of Achaia and was governed by a Roman proconsul. The capital of Achaia was Corinth not Athens. It is likely that when Paul was in Athens he was in some formal manner brought before the council (it is to the council of the Areopagus that Paul was taken, not necessarily to the hill site itself), although from the nature of his speech he may not have been on trial since he appears to have been free to leave without incident. It is possible the authorities were simply curious to know exactly what Paul was teaching. (See Acts 17:16ff.) (Complete Biblical Library)
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Barclay - There were many altars to unknown gods in Athens. Six hundred years before this a terrible pestilence had fallen on the city which nothing could halt. A Cretan poet, Epimenides, had come forward with a plan. A flock of black and white sheep were let loose throughout the city from the Areopagus. Wherever each lay down it was sacrificed to the nearest god; and if a sheep lay down near the shrine of no known god it was sacrificed to "The Unknown God." From this situation Paul takes his starting point. There are a series of steps in his sermon. (Acts 17 - William Barclay's Daily Study Bible) Brian Bill comments that "The phrase something unknown really means “in ignorance” though the hearers wouldn’t have taken it that way. He tactfully tells them they don’t know what they are talking about—which is literally true. It’s as if he is saying, “You admit there is a God you don’t know. Very well, then. I happen to know that God and I will now proclaim him to you. I will begin where you end.” This is tremendous evangelistic strategy. How could they be offended when he starts by quoting from one of their own altars “To the unknown God?” By admitting there is more to God than they know, they have opened the door for Paul to preach the gospel boldly. This is what I mean by finding common ground. It doesn’t mean compromising your values in order to share the gospel. Paul here isn’t compromising anything. He’s just finding a way to gain a hearing with these highly intelligent people. And how did he find it? The same way you will in your own evangelism—by listening, by reading, by watching, by observing, by paying attention to what people say and do. Ecclesiastes 3:11 says that God has set eternity in every human heart. Sooner or later, that longing for eternity will express itself in one way or another. Pay attention and you’ll see it when it happens. That’s your common ground. That leads me to suggest a simple prayer: “Lord, give me an open door to share Christ this week. Amen.” If you pray that prayer, just keep your eyes open and your ears tuned in because sooner or later, you’ll sense the “God-shaped vacuum” inside the heart of those who don’t know Jesus. When the door opens, be courageous and just step in. That’s what Paul did. You can do it, too. (Sermon) Unknown (57)(agnostos from a = not + gnostos = known) in classic Greek meant not knowable, withdrawing oneself from being known, unrecognizable. In Acts 17:23, agnostos is used with a passive meaning, the unknown god, or the god who did not make himself known to man. In the pantheon of Athenian gods, there were those who the Greeks thought did not reveal themselves to man. The altars were to these unknown deities and not to the true God. The Apostle Paul revealed to them the true God Whom, likewise, they did not know, but Who did desire to make Himself known to all men! Agnostos gives us our English Agnostic meaning "a person who holds the view that any ultimate reality (as God) is unknown and probably unknowable; broadly : one who is not committed to believing in either the existence or the nonexistence of God or a god." (Webster) (See Agnosticism)
Atos 17
Barclay - God has made man in such a way that instinctively he longs for God and gropes after him in the darkness. (Acts 17 - William Barclay's Daily Study Bible) Seek (2212)(zeteo) implies giving attention and priority to and deliberately pursuing after. The most common sense of this word is to "seek". Webster says that to seek means to go in search or quest of, to look for, to try to discover, to search for by going from place to place. To inquire for; to ask for; to solicit; to endeavor to find or gain by any means. Zēteō in classical Greek is often used as a technical term for philosophical investigation, something “examined, considered” or “deliberated.” The Old Testament tradition of seeking after God, the prophets, false gods, etc., was shown by Paul (Ro 10:20). The most striking application of zēteō is the New Testament religious application. Jesus came to seek and to save the lost which implies far more than a mere “looking around” (as seen in Mt 6:32,33; 13:45,46; Lk 15:8) and includes the idea of diligently, earnestly, and tenaciously searching after something, sparing no effort, for the sought object is valued to the highest degree. Likewise, believers are to seek God in the same way. NLT "His purpose was for the nations to seek after God and perhaps feel their way toward him and find him-- though he is not far from any one of us. Grope (5584) (pselaphao from psáo = to rub or touch lightly, cp psallo = to play a stringed instrument) means to handle, to touch or to feel for or after an object, groping as would a blind person (Here in Acts 17:27 the ones groping are "spiritually blind!"). To touch lightly, especially touching the surface of something (contrast haptomai, Strong's 680 = to handle an object in such a way as to exert a modifying influence upon it as in 1Jn 5:18). To touch by feeling and handling. Pselaphao means to make an effort, despite difficulties, to come to know something when chances of success are not particularly great. To manipulate, verify by contact as when Isaac tried to feel for his son Esau (Ge 27:21,22) and was deceived by Jacob having put on the " skins of the young goats on his hands and on the smooth part of his neck." (Ge 27:16). To grope about expressing motion of hands over someone as when Jesus told His doubting disciples to " touch Me and see." (Lk 24:39). A related word is psocho derived from psao and used of rubbing the heads of grain in order to loosen some kernels to eat (Lk 6:1) Pselaphao is used by the Greek writers to mean the "blind feeling around" (cp similar use in the Lxx translation of Dt 28:29) Luke uses pselaphao here in Acts 17:27 in the optative mood within a conditional clause, which would point to the possibility (but not certainty) of men finding God through general revelation (but even then, they would need the special revelation of the Gospel for salvation - Ro 1:16-note). This picture reminds me of the popular telephone ad of past years "Reach out and touch someone." (in this case God!) However, on the other hand the idea of groping is more of a negative picture, like a blind person walking down a hall, feeling the wall or like someone stumbling in the dark. Indeed, men in their natural state are in the dark, but God in His great mercy has provided general revelation and specific revelation (the Gospel), for He desires that none perish eternally, but that all come to genuine eternal life giving repentance (2Pe 3:9-note). The Dictionary of Paul and His Letter (IVP) adds that "It seems safe to conclude that while the speaker believes that knowledge of God is theoretically possible from nature, yet in practical terms there is little or no hope that this hypothetical possibility will be or has been translated into an acceptable relationship with God. It is hard to imagine a stronger contrast between the God Who is in control of all (Acts 17:24-26) and the ironic pathetic state of the human predicament as here described (Acts 17:27): blindly and unsuccessfully groping for someone who stands so close and desires to be found." Grope (Webster) - feel about or search blindly or uncertainly with the hands; to search for something by reaching or touching usually with your fingers in an awkward way; to move forward carefully by putting your hands in front of you so that you can feel anything that blocks you Pselaphao - 4x in 4v - NAS Usage: grope(1), touch(1), touched(2). Luke 24:39 “See My hands and My feet, that it is I Myself; touch Me (in order to prove the existence of Jesus' resurrection body) and see, for a spirit does not have flesh and bones as you see that I have.” Heb 12:18 For you have not come to a mountain that can be touched and to a blazing fire, and to darkness and gloom and whirlwind, 1John 1:1 What was from the beginning, what we have heard, what we have seen with our eyes, what we have looked at and touched with our hands, concerning the Word of Life Pselaphao - 13 uses in the Lxx - some are relatively well known and very interesting... Genesis 27:12 "Perhaps my father will feel me, then I will be as a deceiver in his sight, and I will bring upon myself a curse and not a blessing." 21 Then Isaac said to Jacob, "Please come close, that I may feel you, my son, whether you are really my son Esau or not." 22 So Jacob came close to Isaac his father, and he felt him and said, "The voice is the voice of Jacob, but the hands are the hands of Esau." Deuteronomy 28:29 and you will grope at noon, as the blind man gropes in darkness, and you will not prosper in your ways; but you shall only be oppressed and robbed continually, with none to save you. Judges 16:26 Then Samson said to the boy who was holding his hand, "Let me feel the pillars on which the house rests, that I may lean against them." Job 5:14 "By day they meet with darkness, And grope at noon as in the night. Job 12:25 "They grope in darkness with no light, And He makes them stagger like a drunken man. Psalm 115:7 They have hands, but they cannot feel; They have feet, but they cannot walk; They cannot make a sound with their throat. Psalm 135:17 They have ears, but they do not hear, Nor is there any breath at all in their mouths. Isaiah 59:10 We grope along the wall like blind men, We grope like those who have no eyes; We stumble at midday as in the twilight, Among those who are vigorous we are like dead men. The other uses in Lxx = Nahum 3:1 Zechariah 3:9 Zechariah 9:13 Might find (2147)(heurisko) means to find after searching and so to discover (Mt 7:7), to find accidentally or without seeking (Mt 12:44), to experience for oneself and to to obtain or procure (He 9:12). Figuratively, heurisko speaks of a spiritual or intellectual discovery gained through observation = reflection, perception, investigation (Ro 7:21). Richard Mayhue addresses the question "Is God knowable?" - God surrounds us on all sides with knowledge about Himself. When we look up at the heavens, they declare God's glory (Ps. 19:1). A knowledge of God resides intuitively evident within mankind (Rom. 1:19). Scripture everywhere tells of God from Genesis 1:1 to Revelation 22:21. The person of Jesus Christ explained God the Father (John 1:18). God certainly does not engage in a game of hide-and-seek, but rather has gone out of His way to be obvious. What's more, God made known His salvation (Pss. 16:11; 98:2) through Jesus Christ. All things have been handed over to Me by My Father; and no one knows the Son except the Father; nor does anyone know the Father except the Son, and anyone to whom the Son wills to reveal Him (Matt. 11:27). However, if we search for God through human resources alone, the data will be misinterpreted and mankind will bypass the obvious. For since in the wisdom of God the world through its wisdom did not come to know God, God was well-pleased through the foolishness of the message preached to save those who believe (1 Cor. 1:21). (Seeking God) Though He is not far from each one of us - If he is not far, then He is near! In fact Paul is alluding to His being omnipresent which makes Him "near" every person. As C H Spurgeon said "This shows us how vain is all hope of escape from God. Where can we fly? Where can we hide? What will we do? We have provoked him. “The LORD will never leave the guilty unpunished” (Nah 1:3). This is the solemn side of the matter.But there is a bright side to this great truth of God’s nearness. If God is not far from each of us, then how hopeful is our seeking of Him! If I seek God and he is not far from me, I will surely find Him. I do not have to climb to heaven or to dive into the abyss, for he is near. Where I sit, or stand, I may come to him. It is written, “If you seek him, he will be found by you” (1Ch 28:9). And again, “Seek the LORD while He may be found; call to Him while He is near” (Is 55:6). Omnipresence yields good cheer to those who are panting for God. If the Lord is near, there is no reason he should not grant pardon right now to all who seek it. God is near, and therefore hope is near." THE POWER OF NATURAL REVELATION - While it does not save a person who has never heard the Gospel, if a "seeker" responds to the natural revelation of God, He will bring them the necessary special revelation! If you are skeptical of the role and the "power" of God's natural revelation to kindle in a good heart (Lk 8:15+) a response that seeks for God (Isa 55:6), there is a fascinating book entitled Eternity in their Hearts, which you must consider reading, for in it the author Don Richardson gives concrete examples of the effect of natural revelation on primitive people groups. Here is a snippet from the back cover of this fascinating book that should stimulate you to want to read the incredible supernatural saga of how unreached people group after unreached people group were stirred by God's Creation, or Natural Revelation to know the Creator, the true and living God… The year is 1795, and deep in the jungles of Burma hundreds of native tribesmen rush out to a clearing to greet a white-skinned stranger. Could he be the one to bring the book their forefathers lost so many centuries ago -- the book that tells the secrets of Y'Wa, the Supreme God? Yes! And later missionaries were astounded at the way in which God had prepared these people for one of the greatest mass conversions in history! These and twenty-five other incredible-but-true stories prove the truth of the words in Ecclesiastes 3:11: "He (God) has also set eternity in the hearts of men." (Richardson, Don: Eternity in their Hearts - Highly Recommended) Ray Pritchard - Paul has now informed the men of Athens that they are just like everyone else in the human race and that God has brought their nation to prominence for a specific purpose. We learn that purpose in verse 27. II. Why God Did It A. That we would seek him. “God did this so that men would seek Him and perhaps reach out for Him and find Him” (v. 27). Have you ever wondered why you were born into a particular family at a particular moment in history? After all, you could have been born 500 years ago or in Brazil or India or New Zealand. Why did you end up where you are right now? Paul tells us clearly that God arranged everything in your life so that you might seek him. You are where you are right now because God wants you to seek him and to find him. He desires a personal relationship with you. What difference does this truth make? I offer four answers: 1) We were made to know God. That’s the longing in our hearts to understand the universe and our place in it. 2) Sin has blinded us so we cannot find him. That’s the result of the Fall. 3) We keep groping for him anyway. That explains all the various religions of the world. 4) No one will ever find God unless God reveals Himself to him. That’s where the saving grace of God comes in. Two things are needed at this point in order for a person to come to Christ: 1. Someone to preach the gospel. 2. The work of the Holy Spirit to open our eyes so we can see. It is our job to preach the gospel, it is the work of the Holy Spirit to draw men to Jesus. Therefore, we preach and pray, and then leave the results with the Lord. Behind Acts 17:27 is the wonderful truth that God rewards those who diligently seek him. “You will seek me and find me when you seek me with all your heart” (Jeremiah 29:13). “Seek the LORD while he may be found; call on him while he is near. Let the wicked forsake his way and the evil man his thoughts. Let him turn to the LORD, and he will have mercy on him, and to our God, for he will freely pardon” (Isaiah 55:6-7). God often uses catastrophes as a means of urging men to seek him. We find this same truth echoed in the words of Jesus in Luke 11:9-10. “Ask and it will be given to you; seek and you will find; knock and the door will be opened to you. For everyone who asks receives; he who seeks finds; and to him who knocks, the door will be opened.” In his sermon on this text, Ray
Atos 17
Barclay - God is not the made but the maker; and he who made all things cannot be worshipped by anything made by the hands of man. It is all too true that men often worship what their hands have made. If a man's God be that to which he gives all his time, thought and energy, many are clearly engaged in worshipping man-made things. (Acts 17 - William Barclay's Daily Study Bible) Vincent on world (kosmos) - Originally, order, and hence the order of the world; the ordered universe. So in classical Greek. In the Septuagint, never the world, but the ordered total of the heavenly bodies; the host of heaven (17:3; Isaiah 24:21; 40:26). Compare, also, Proverbs 17:6, and see note on James 3:6. In the apocryphal books, of the universe, and mainly in the relation between God and it arising out of the creation. Thus, the king of the world (2Maccabees 7:9); the creator or founder of the world (2 Maccabees 12:15). In the New Testament: 1. In the classical and physical sense, the universe (John 17:5; John 21:25.; Romans 1:20; Ephesians 1:4, etc.). 2. As the order of things of which man is the centre (Matthew 13:38; Mark 16:15; Luke 9:25; John 16:21; Ephesians 2:12; 1 Timothy 6:7). 3. Humanity as it manifests itself in and through this order (Matthew 18:7; 2 Peter 2:5; 2 Peter 3:6; Romans 3:19). Then, as sin has entered and disturbed the order of things, and made a breach between the heavenly and the earthly order, which are one in the divine ideal - 4. The order of things which is alienated from God, as manifested in and by the human race: humanity as alienated from God, and acting in opposition to him (John 1:10; John 12:31; John 15:18, John 15:19; 1Corinthians 1:21; 1John 2:15, etc.). The word is used here in the classical sense of the visible creation, which would appeal to the Athenians. Stanley, speaking of the name by which the Deity is known in the patriarchal age, the plural Elohim, notes that Abraham, in perceiving that all the Elohim worshipped by the numerous clans of his race meant one God, anticipated the declaration of Paul in this passage (“Jewish Church,” i., 25). Paul's statement strikes at the belief of the Epicureans, that the world was made by “a fortuitous concourse of atoms,” and of the Stoics, who denied the creation of the world by God, holding either that God animated the world, or that the world itself was God. (Acts 17 - Vincent's Word Studies) David testifies "The heavens are telling of the glory of God; And their expanse is declaring the work of His hands. Day to day pours forth speech, And night to night reveals knowledge. (Psalm 19:1-2) Paul amplifies this truth writing "18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness, 19 because that which is known about God is evident within them; for God made it evident to them. 20 For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse. 21 For even though they knew God, they did not honor Him as God, or give thanks; but they became futile in their speculations, and their foolish heart was darkened. 22 Professing to be wise, they became fools, 23 and exchanged the glory of the incorruptible God for an image in the form of corruptible man and of birds and four-footed animals and crawling creatures." (See notes Ro 1:18; 19; 20; 21; 22; 23) Lord (master, owner)(2962)(kurios) ascribes to God His due - He is owner, absolute possessor of both heaven and earth (Isaiah 45:7), not of just parts. THOUGHT - Am I living like He is Lord of my life? Temples made with hands - "No doubt Paul pointed to the wonderful Parthenon, supposed to be the home of Athena as Stephen denied that God dwelt alone in the temple in Jerusalem." (Robertson) "Paul presented two arguments. First, he reasoned, since God made all things, He must be infinitely greater than His creatures and therefore infinitely greater than "shrines made by hands" or "gold or silver or stone" (Acts 17:24,29). Second, Paul argued, God is not "an image fashioned by human art and imagination." That is God must be incapable of deriving benefits from human acts of devotion such as bringing sacrifices to "feed" the gods. For God could not bestow on creatures any good if He did not already possess it, and creatures could not offer any good thing to God if He had not already given it to them. A human cannot enrich God therefore by serving Him. He can offer God nothing that God does not already possess. These two arguments of Paul, then, are nothing other than natural theology. Natural theology possesses clear scriptural precedent. Moreover, Scripture also affirms natural theology's two indispensable presuppositions: (a) that God has supplied sufficient data in natural revelation to warrant conclusions about His existence and nature and (b) that human beings are capable of inferring these conclusions from the available data. The fact that Scripture warrants the use of natural theology ought to be uncontroversial. (Wayne House and Dennis Jowers - Reasons for our Hope) John MacArthur on God as Creator - Paul's bold assertion that God made the world and all things in it was a powerful and upsetting truth for some of the Athenians to hear. It ran contrary to the Epicureans, who believed matter was eternal and therefore had no creator, and to the Stoics, who as pantheists believed everything was part of God—who certainly couldn't have created Himself. But it was still the basic approach required. Whenever the logic of a creator has been eliminated, people are cut off completely from God. The truth that God is the creator of the universe and all it contains is just as unpopular in our day. The prevailing explanation by the ungodly for the origin of all things is evolution. It is taught dogmatically by its zealous adherents (including, sadly, many Christians) as a scientific fact as firmly established as the law of gravity. Yet evolution is not even a scientific theory (since it is not observable, repeatable, or testable), let alone an established fact. The impressive scientific evidence against evolution can be briefly summarized as follows. First, the second law of thermodynamics shows that evolution is theoretically impossible. Second, the evidence of the fossil record shows evolution in fact did not take place. (Among the many helpful books presenting the scientific case against evolution are Michael Denton, Evolution: A Theory in Crisis [Bethesda, Md.: Adler and Adler, 1985]; Duane T. Gish (ED: And his second book in 2016 - Evolution: Still a Theory in Crisis: Michael Denton), Evolution: The Fossils Still Say NO! [El Cajon, Calif.: Institute for Creation Research, 1995]; Henry M. Morris, The Biblical Basis for Modern Science [Grand Rapids: Baker, 1985]; Henry M. Morris and Gary E. Parker, What Is Creation Science? [San Diego: Master Book Publishers, 1984].) The second law of thermodynamics, one of the most well-established principles in all of science, states that the natural tendency is for things to go from a more ordered to a less ordered state. Noted atheist Isaac Asimov acknowledged that "as far as we know, all changes are in the direction of increasing entropy, of increasing disorder, of increasing randomness, of running down" (cited in Henry M. Morris, ed., Scientific Creationism [San Diego: Creation-Life, 1976], 39). Yet, incredibly, evolutionists argue that precisely the opposite has happened. According to them, things have gone from a less ordered state to a more ordered one. Attempts to harmonize evolution with the second law of thermodynamics have not been successful, and it remains a powerful witness against evolution (cf. Emmett L. Williams, ed., Thermodynamics and the Development of Order [Norcross, Ga.: Creation Research Society Books, 1987]). The only way to determine if evolution has happened is to examine the fossil record, which contains the history of life on earth. Although presented in popular literature and textbooks as proof for evolution, the fossil record is actually a major source of embarrassment for evolutionists. The innumerable transitional forms between phylogenetic groups demanded by evolution are simply not found. Although an evolutionist, David B. Kitts of the University of Oklahoma admits, Despite the bright promise that paleontology provides a means of "seeing" evolution, it has presented some nasty difficulties for evolutionists the most notorious of which is the presence of "gaps" in the fossil record. Evolution requires intermediate forms between species and paleontology does not provide them. ("Paleontology and Evolutionary Theory," Evolution 28 [September 1974]: 467) Even Stephen Jay Gould of Harvard University, perhaps the most well-known contemporary defender of evolution, candidly admits, The extreme rarity of transitional forms in the fossil record persists as the trade secret of paleontology. The evolutionary trees that adorn our textbooks have data only at the tips and nodes of their branches; the rest is inference, however reasonable, not the evidence of fossils. ("Evolution's Erratic Pace," Natural History LXXXVI [May 1977]: 14) ( MacArthur New Testament Commentary – Acts) Related Resources: Scientific Creationism: The Rock of Ages vs. The Age of Rocks - Kevin Peil What are some flaws in the theory of evolution? What does the Bible say about creation vs. evolution? What is theistic evolution? How does creationism vs. evolution impact how a person views the world? Is the similarity in human/chimp DNA evidence for evolution? Why do many Christians reject the theory of evolution? What was the Scopes Monkey Trial? What is evolutionism? What is the theory of punctuated equilibrium? What is the definition of Darwinism? What does the Bible say about Creation vs. evolution? What is the Intelligent Design Theory? What is Progressive Creationism and is it biblical? What is the God of the gaps argument? What is young earth creationism? What is old earth creationism? Old earth vs. young earth—what are the core issues in the debate? What does the Bible say about dinosaurs? Are there dinosaurs in the Bible? Do faith in God and science contradict? What is the age of the earth? How old is the earth? Why are there two different Creation accounts in Genesis chapters 1-2? [God’s grace] teaches us to say “No” to ungodliness and worldly passions, and to live self-controlled, upright and godly lives in this . . . age. - Titus 2:12 TODAY IN THE WORD Christians in Romania today belong to either the Orthodox Church, the Catholic Church, or the “Repenters.” The “Repenters” are the evangelical contingent of Romanian believers who earned their nickname during the Communist rule of Romania. The Communists meant the name as an insult, but the Romanian Christians could have taken it as quite a compliment. They were accurately preaching and portraying what it means to be a Christian. In today's passage from Acts, Paul calls on people not just to believe, but to repent (v. 30). By this, he wasn't advocating salvation by works. Belief in Christ is enough to save us. Jesus proved this when speaking to the thief on the cross (cf. Luke 23:42, 43). However, one of the marks of genuine faith is repentance. That's why a call to salvation has always included both a call to belief as well as to repentance. They are two sides of the same coin of faith. Has our belief and confession in Jesus Christ generated a new life (cf. John 3:3, 2 Cor. 5:17)? If our belief in Christ is sincere, repentance makes this evident. We learn from Paul's sermon two reasons God is building His church. He is merciful and is making a way for men and women to find Him and enjoy the relationship they were created to have with Him (v. 27). Moreover, God is also building the church to spare people from the judgment that is sure to come to all at the end of time. This judgment will be meted out with exact fairness (v. 31), and if it's justice we're promised, we surely have no hope apart from Christ. This is the urgency of repentance. Today's key verse explains that repentance is a change in direction. As sinners, we once followed our own whims and desires. Now in Christ we must yield to God, seeking His will for our lives. TODAY ALONG THE WAY Reflect back to the different times in your life when you've repented and actually changed directions in order to follow God. Thank God for His grace that made those decisions possible. Now consider the areas of sin with which you're struggling now. Do you find yourself in a cycle of sin, confess, sin, and confess without any move towards real repentance? Ask God for an overflow of His grace to help you definitively turn from this sin and turn toward righteousness. The God who made the world and everything in it is the Lord of heaven and earth. - Acts 17:24 TODAY IN THE WORD A theater critic once claimed, “Playwrights are architects . . . and actors are the inhabitants.” Only the author of a play or the architect of a building know all the hidden details—they designed the blueprint! Those who see a play or a building may appreciate its beauty, yet never comprehend how it holds together. Following this analogy, the book of Esther reads like a very good play. On one level, we are reading a narrative “structure,” or storyline. At first, Esther can be read like just another great story of love, greed, murder, power, and revenge. In fact, because Esther never explicitly mentions God, many would argue that this is all that the book of Esther has to offer. This isn't the architect's view. For since Esther has been included in the canon of Scripture, we can argue that God is its author and “architect!” Throughout our study of Esther we'll be answering questions about the why's and how's and so what's in order to learn two things: more about the “Architect” and more about how He builds. We find ideas about God and His kingdom that have existed since the psalmist's time, as we saw yesterday, to Esther's time, to Paul's time, and even to today. Paul's text for his sermon from today's reading in Acts emphasizes many of the same themes that we'll see in the book of Esther. First, God is creator and Lord over everything (v. 24), the Grand Architect and the Great King! In Esther, God's presence and His power, though not explicitly mentioned, are unmistakable. Second, God has sovereignty over when and where we live as humans (v. 26). In Esther, God brings Esther to the throne of Queen of Persia by superintending the smallest details. Finally, God also hears and answers the cries of His people in Esther, proving that “He is not far from each one of us” (v. 27). All of this reminds us that when we can't understand God's purposes for our lives, we trust by faith that He has the blueprint! TODAY ALONG THE WAY Verse 27 is a wonderful promise for us to grasp when we feel spiritually distant from God. He desires that “men would seek him and perhaps reach out for him and find him, though he is not far from each one of us.” If you find yourself in a spiritual wilderness, begin our study of Esther with this prayer of faith: “Father, I know You are near. I know You want to be found. Help me to see You at work, not only in the book of Esther, but in my life today.” Acts 17:25 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; is - Job 22:2; 35:6,7; Ps 16:2; 50:8-13; Jeremiah 7:20-23; Amos 5:21-23; Matthew 9:13 seeing - Acts 17:28; 14:17; Genesis 2:7; Numbers 16:22; 27:16; Job 12:10; 27:3; 33:4; 34:14; Ps 104:27-30; Isaiah 42:5; 57:16; Zechariah 12:1; Matthew 5:45; Romans 11:35; 1Timothy 6:17 Acts 17 Resources - Multiple Sermons and Commentaries Acts 17:25-29 Getting to Know the Unknown God, Part 2 - John MacArthur Job 22:2 “Can a vigorous man be of use to God, Or a wise man be useful to himself? Job 35:6 “If you have sinned, what do you accomplish against Him? And if your transgressions are many, what do you do to Him? 7 “If you are righteous, what do you give to Him, Or what does He receive from your hand? Ps 50:12 “If I were hungry I would not tell you, For the world is Mine, and all it contains. GOD IS THE GIVER OF ALL GOOD GIFTS James writes that "Every good thing given and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shifting shadow." (James 1:17) Job asks "“Can a vigorous man be of use to God, Or a wise man be useful to himself? “Is there any pleasure to the Almighty if you are righteous, Or profit if you make your ways perfect? " (Job 22:2-3) The Psalmist declares “I shall take no young bull out of your house Nor male goats out of your folds. “For every beast of the forest is Mine, The cattle on a thousand hills. “I know every bird of the mountains, And everything that moves in the field is Mine. “If I were hungry I would not tell you, For the world is Mine, and all it contains. (Ps 50:9-12) God does not need anything from men. To the contrary, He gives to all life and breath and all things. The psalmist writes "He causes the grass to grow for the cattle, And vegetation for the labor of man, So that he may bring forth food from the earth, 15And wine which makes man’s heart glad, So that he may make his face glisten with oil, And food which sustains man’s heart." (Psalm 104:14-15) Nor is He served by human hands as though He needed anything - Paul's point is clear -- God does not need us! This probably shocked these philosophers and may even shock you dear reader. But one of His glorious attributes is that He is Self-Sufficient. Men may pride themselves in serving God, but it is God who serves man. If God is God, then He is self-sufficient and needs nothing that man can supply. Not only do the temples not contain God, but the services in the temples add nothing to God! In two brief statements, Paul completely wiped out the entire religious system of Greece! It is God who gives to us what we need: “life, and breath, and all things.” God is the source of every good and perfect gift (Jas 1:17-note). He gave us life and He sustains that life by His goodness (Mt 5:45-note). It is the goodness of God that should lead men to repentance (Ro 2:4-note). But instead of worshiping the Creator and glorifying Him, men worship His creation and glorify themselves (see notes Romans 1:18; 19; 20; 21; 22; 23; 24; 25). Jack Arnold - God is the giver and does not have any needs Himself. Pagan idolatry taught that men had to please the gods, bring gifts to the gods, make sacrifices to the gods and serve the gods. However, the true God is the giver of everything, and He in no way needs man, but it is man who desperately needs God. (Paul and the Philosophers Acts 17:16-34) John Piper reasons that "If you feel strong and self-sufficient and morally in sync with God and able to serve God and make independent contributions to God and his work, then this is bad news when Paul says, “God is not served by human hands as though he needed anything.” In other words, if this message is true about God, then self-sufficient people who think they can negotiate with God are deluding themselves.....If you are weak and helpless and sinful and know that any good you do, you need God’s help to do, then this comes as the best news in the world. That God is the kind of God who cannot be served, but loves to serve. His message to the world—the Christian gospel—is not a “help-wanted” sign, but a “help available” sign. He is not served as though he needed anything, but he gives to all people life and breath and everything. To those who feel morally self-sufficient this is bad news. It threatens to take away our basis for boasting. But to those who feel morally desperate and hopeless before a holy and infinitely righteous God, this is good news. Maybe a God who doesn’t need me would be willing to be for me what I need." (Why God Cannot be Served but Loves to Serve) “God has no need for us to meet. No, He glorifies Himself in meeting our needs.” -- John Piper THOUGHT - Sometimes we get caught up in the erroneous thinking that "God needs me." He needs me to write this website. He needs me to disciple men. He needs me to pray for the missionaries, etc, etc. And you can add your own items to the list - He needs me to begin a prayer ministry at church. He needs me to preach at this church. He needs me to lead the worship time. He needs me to ________________. (Fill in the blank). Paul is saying something that is (or should be) a blow to our old fleshly ego and pride. Let me paraphrase it -- "Get over yourself! God does not need your puny efforts in any venue!" On the other hand, in His great grace and lovingkindness, God has chosen to allow us to co-labor with Him (His Spirit initiating and empowering all good works as we abide in the Vine - Jn 15:5). And when we begin to get a small handle (that's about as much as our finite minds will allow), we find ourselves in absolute awe with an overwhelming sense of gratitude that He would use us for ANYTHING of eternal value or merit! But wait! It gets even better! Not only has He prepared good works for us in Christ Jesus (Eph 2:10+), He even promises to reward us for these good works! That is surely amazing grace indeed, grace piled on top of grace! O, that these incredible truths would sink into our mind and heart and set aflame an abiding love for Him. Then motivated by love and His glory we go forth in the power of His Spirit and in the Name of His Son. Hallelujah! Amen! Our "mantra" should ever be 2 Cor 3:5-6+ (and many other similar passages)! He needed (4326)(prosdeomai from prós = beside, in addition to + déomai = want, need, or make a request) is used only here in the NT and means to want or need something more. In this context it is in the negative sense which speaks of God's absolute self-sufficiency - He needs absolutely nothing! Gilbrant - This verb appears in classical Greek from the Fifth Century B.C. and means “need in addition or further” (Bauer). It is used only once in the New Testament, at Acts 17:25. Here Paul contrasted the philosopher’s worship of the “unknown god” at “Mars’ hill” with the true Creator who “is not served by human hands, as if he needed anything, because he himself gives all men life and breath” (NIV).
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Barclay - There is the word repent. Now repentance is not so easy as sometimes we think . The Greek word metanoeo literally means to change one's mind. We are very apt to confuse two things--sorrow for the consequences of sin and sorrow for sin. Many a man is desperately sorry because of the mess that sin has got him into, but he very well knows that, if he could be reasonably sure that he could escape the consequences, he would do the same thing again. It is not the sin that he hates; it is its consequences. Real repentance means that a man has come, not only to be sorry for the consequences of his sin, but to hate sin itself. Long ago that wise old writer, Montaigne, wrote in his autobiography, "Children should be taught to hate vice for its own texture, so that they will not only avoid it in action, but abominate it in their hearts--that the very thought of it may disgust them whatever form it takes." Repentance means that the man who was in love with sin comes to hate sin because of its exceeding sinfulness. (Mark 1 - William Barclay's Daily Study Bible) Mark 6:12+ They went out and preached that men should repent. Comment: They preached the Gospel. Luke 10:13+ "Woe to you, Chorazin! Woe to you, Bethsaida! For if the miracles had been performed in Tyre and Sidon which occurred in you, they would have repented long ago, sitting in sackcloth and ashes. Luke 11:32+ "The men of Nineveh will stand up with this generation at the judgment and condemn it, because they repented at the preaching of Jonah; and behold, something greater than Jonah is here. Luke 13:3+ "I tell you, no, but unless you repent, you will all likewise perish. Luke 13:5+ "I tell you, no, but unless you repent, you will all likewise perish." Luke 15:7+ "I tell you that in the same way, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance. Luke 15:10+ "In the same way, I tell you, there is joy in the presence of the angels of God over one sinner who repents." Luke 16:30+ "But he said, 'No, father Abraham, but if someone goes to them from the dead, they will repent!' Luke 17:3+ "Be on your guard! If your brother sins, rebuke him; and if he repents, forgive him. 4 "And if he sins against you seven times a day, and returns to you seven times, saying, 'I repent,' forgive him." Acts 2:38+ Peter said to them, "Repent, (aorist imperative = Do this now! Don't delay!) and each of you be baptized in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the Holy Spirit. Acts 3:19+"Therefore repent, (aorist imperative = Do this now! Don't delay!) and return, so that (introduces clauses of purpose and/or result) your sins may be wiped away, in order that times of refreshing may come from the presence of the Lord; Acts 8:22+ "Therefore repent, (aorist imperative = Do this now! Don't delay!) of this wickedness of yours, and pray the Lord that, if possible, the intention of your heart may be forgiven you. Comment: While some might opt for the position that Simon was saved (Acts 8:13), the facts (truth) of his heart attitudes in Acts 8:23 is a better description of a lost person than one who is saved (cf Dt 29:18) Acts 17:30+ "Therefore having overlooked the times of ignorance, God is now declaring to men that all people everywhere should repent, Acts 26:20+ but kept declaring both to those of Damascus first, and also at Jerusalem and then throughout all the region of Judea, and even to the Gentiles, that they should repent and turn to God, performing deeds appropriate to repentance. 2 Corinthians 12:21 I am afraid that when I come again my God may humiliate me before you, and I may mourn over many of those who have sinned in the past and not repented of the impurity, immorality and sensuality which they have practiced. Revelation 2:5+ 'Therefore remember from where you have fallen, and repent (aorist imperative = Do this now! Don't delay!) and do (aorist imperative = Do this now! Don't delay!) the deeds you did at first; or else I am coming to you and will remove your lampstand out of its place-- unless you repent. 16 'Therefore repent (aorist imperative = Do this now! Don't delay!); or else I am coming to you quickly, and I will make war against them with the sword of My mouth. 21 'I gave her time to repent, and she does not want to repent of her immorality. 22 'Behold, I will throw her on a bed of sickness, and those who commit adultery with her into great tribulation, unless they repent of her deeds. Comment: Properly speaking, metanoein is “to know after” as pronoein is “to know before”; metanoia is “afterknowledge” . . . The next step that metanoia signifies is the change of mind that results from this after knowledge. Thus Tertullian wrote: “In the Greek language the word for repentance is not derived from the admission of a fault but from a change of mind.” . . . Last of all metanoia signifies a resulting change of conduct. . . . Only in Scripture and in the works of those who were dependent on Scripture does metanoia predominantly refer to a change of mind, to taking a wiser view of the past, to “the soul’s perception of the wicked things it has done.” (Trench) Repentance includes a recognition of wrong-doing together with a decision to move in a different direction: “Repent therefore and be converted, that your sins may be blotted out, so that times of refreshing may come from the presence of the Lord” (Acts 3:19). (A Testimony of Jesus Christ) Revelation 3:3-note 'So remember what you have received and heard; and keep it, and repent (present imperative). Therefore if you do not wake up, I will come like a thief, and you will not know at what hour I will come to you. 19 'Those whom I love, I reprove and discipline; therefore be zealous and repent (aorist imperative = Do this now! Don't delay!). Revelation 9:20+ The rest of mankind, who were not killed by these plagues, did not repent of the works of their hands, so as not to worship demons, and the idols of gold and of silver and of brass and of stone and of wood, which can neither see nor hear nor walk; 21 and they did not repent of their murders nor of their sorceries nor of their immorality nor of their thefts. Revelation 16:9+ Men were scorched with fierce heat; and they blasphemed the name of God who has the power over these plagues, and they did not repent so as to give Him glory. Revelation 16:11+ and they blasphemed the God of heaven because of their pains and their sores; and they did not repent of their deeds. Metanoeo - 18v in the non-apocryphal Septuagint (Lxx) - 1Sa 15:29; Pr 20:25; 24:32; 30:1; Isa 46:8; Jer 4:28; 8:6; 18:8, 10; 31:19; Joel 2:13f; Amos 7:3, 6; Jonah 3:9f; 4:2; Zech 8:14. Many of the OT passages use metanoeo in the context of God "relenting" from something. Gerald Cowen - Repentance: metanoeo, metanoia - While preaching in Galilee, Jesus addressed the question of whether or not a group of Galileans who were murdered by Pilate were greater sinners than anyone else be-cause they suffered such a fate. He said, "I tell you, No: but, except you repent, you shall all likewise perish" (Luke 13:1-3). Both John the Baptist and Jesus preached, "Re-pent ye: for the kingdom of heaven is at hand" (Matt. 3:2; 4:17). Just what did Jesus mean when He said, "Repent"? The Greek word He used is metanoeo, which is a combination of the words meta (after) and noeo (to understand or perceive). So, literally, the noun form metanoia (repentance) means an "afterthought" or "change of mind." The most important question, however, is, does repentance consist entirely of a mental exercise or does it imply more than that? On one hand, there are those who insist that repentance cannot involve anything more than a change of mind or attitude toward God; otherwise, they contend it would negate the doctrine of salvation by grace. It cannot be under-stood as a condition of salvation unless it is concluded that repentance is only a "synonym for faith."3 Obviously, when people move from unbelief to faith in Christ, they have changed their minds, which constitutes repentance. It is argued that "repentance does not mean to turn from sin, nor a change in one's conduct."4 It does not mean to change one's life because that would constitute works. On the other hand, many others believe that repentance involves more. W. E. Vine says, "In the New Testament the subject chiefly has reference to repentance from sin, and this change of mind involves both a turning from sin and a turning to God." Thayer, in his lexicon, defines metanoia as "esp. the change of mind of those who have be-gun to abhor their errors and misdeeds, and have deter-mined to enter upon a better course of life, so that it embraces both a recognition of sin and sorrow for it." Moulton and Milligan in their work on Greek vocabulary conclude concerning metanoeo: "Its meaning deepens with Christianity, and in the New Testament it is more than 're-pent,' and indicates a complete change of attitude, spiritual and moral, towards God." Trench says that metonoia is "the expression of the nobler repentance." He lists four ideas that are included in the meaning of repentance: (1) it means to know (perceive) afterwards; (2) it signifies the change of mind that comes as a result of this knowledge; (3) it involves regret for the course pursued (displeasure at one's own self); and (4) it signifies a change of conduct for the future based on this change of mind. In addition to these, Kenneth
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Barclay - The days of groping and ignorance are past. So long as men had to search in the shadows they could not know God and he excused their follies and their mistakes; but now in Christ the full blaze of the knowledge of God has come and the day of excuses is past. The day of judgment is coming. Life is neither a progress to extinction, as it was to the Epicureans, nor a pathway to absorption to God, as it was to the Stoics; it is a journey to the judgment seat of God where Jesus Christ is Judge. The proof of the preeminence of Christ is the resurrection. It is no unknown God but a Risen Christ with whom we have to deal. (Acts 17 - William Barclay's Daily Study Bible) A T Robertson on He will judge the world in righteousness - "Paul is here quoting from Psalm 9:8 ("He will judge [Septuagint = krino, same as in Acts 17:31] the world in righteousness; He will execute judgment for the peoples with equity.") Here Paul adds to the Psalm 9:8 the place and function of Jesus Christ, a passage in harmony with Christ‘s own words in Matthew 25....It has been said that Paul left the simple Gospel in this address to the council of the Areopagus for philosophy. But did he? He skillfully caught their attention by reference to an altar to an Unknown God whom he interprets to be the Creator of all things and all men who overrules the whole world and who now commands repentance of all and has revealed his will about a day of reckoning when Jesus Christ will be Judge. He has preached the unity of God, the one and only God, has proclaimed repentance, a judgment day, Jesus as the Judge as shown by his Resurrection, great fundamental doctrines, and doubtless had much more to say when they interrupted his address. There is no room here for such a charge against Paul. He rose to a great occasion and made a masterful exposition of God‘s place and power in human history. (Acts 17 - Robertson's Word Pictures in the New Testament) Jack Andrews - H. L. Mencken, agnostic editor, formerly of The American Mercury, died an unbeliever. At his funeral, following his request, there was not to be any songs nor sermon. During his life Mencken admitted he might be wrong in his views about God and the immortality of the soul. He said, “But if I am wrong I will square myself when confronted in after life by the apostles with the simple apology: ‘Gentlemen, I was wrong.” That will not get it done for two reasons! First of all, H.L. Mencken nor anyone else, will not be appearing before the apostles! Jesus Christ is Judge! Secondly, apologizing after death will do no good. After death the eternity of everyone is fixed! We have to believe the gospel while we are alive and repent of sins and trust the Savior now! The people of the world will not stand before: A council, but Christ, Not an earthly jury, but the heavenly Judge, A man, but the MAN, A pastor, but the Master, Some deacons, but the Deity, Some liberal Judge, but the Lord Jesus! (Read the sobering description of H L Mencken's judgment in Rev 20:11-15+) (Jack Andrews Expository Studies – Understanding Acts) Obviously Mencken had never heard (or believed) the writer of Hebrews who clearly stated “And inasmuch as it is appointed for men to die once and after this comes judgment” (Hebrew 9:27+) Related Resources: Will there be a second chance for salvation after death? What does the Bible say about second chances? - This is different than the first article Will there be a second chance for salvation after the Rapture? Judge (decide, determine, condemn)(2919)(krino - root of English words like critic, critical) primarily signifies to distinguish, to decide between (in the sense of considering two or more things and reaching a decision). Righteousness (1343)(dikaiosune from dikaios = being proper or right in the sense of being fully justified being or in accordance with what God requires) is the quality of being upright. In its simplest sense dikaiosune conveys the idea of conformity to a standard or norm and in Biblical terms the "standard" is God and His perfect, holy character. In this sense righteousness is the opposite of hamartia (sin), which is defined as missing of the mark set by God. Through a Man Whom He has appointed (horizo) - For the first time Paul refers directly to Jesus which is interesting for his first mention is of Jesus as a righteous Judge. Jesus Himself spoke of His appointment as Judge of all in John 5:22-27 “For not even the Father judges anyone, but He has given all judgment to the Son, 23 so that all will honor the Son even as they honor the Father. He who does not honor the Son does not honor the Father who sent Him. 24 “Truly, truly, I say to you, he who hears My word, and believes Him who sent Me, has eternal life, and does not come into judgment, but has passed out of death into life. 25 “Truly, truly, I say to you, an hour is coming and now is, when the dead will hear the voice of the Son of God, and those who hear will live. 26 “For just as the Father has life in Himself, even so He gave to the Son also to have life in Himself; 27 and He gave Him authority to execute judgment, because He is the Son of Man. And in 2 Ti 4:1+ in His solemn charge to Timothy to preach the Word, he amplifies the solemnity of his charge by reminding Timothy that it is "Christ Jesus, Who is to judge the living and the dead (that takes care of everyone!)." And in that same chapter Paul wrote "in the future there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will award to me on that day; and not only to me, but also to all who have loved His appearing." (2 Ti 4:8) Appointed (determined, fixed) (3724)(horizo from horos = boundary, limit; English "horizon" which is "the apparent line that divides the earth and the sky" which leads to the thought that Jesus is the "line" that divides all time into BC/AD!) means strictly speaking “to limit” and then figuratively “to fix,” “to appoint.” Time as well as space can be limited. Horizo means to mark out, to bound ("horizon") and figuratively to appoint, decree or specify. It means to mark out definitely. The boundary set can be (1) of time (fix, appoint - cf Heb 4:7) or (2) of space (fix, determine - Acts 17:26-27). Horizo referring to persons means to appoint or designate (Acts 17:31). In Lk 22:22 horizo refers to the making of a definite plan (decide, determine, cp Acts 2:23, 10:42, 11:29). BDAG adds that from the basic meaning., ‘to separate entities and so establish a boundary’, derives the sense ‘to define ideas or concepts’: set limits to, define, explain. THE PROOF OF JUDGMENT IS THE RESURRECTION Gilbrant explains that a "day (of judgment) is actually coming and that there will be no escape from it, God guaranteed to all by the fact that He raised that Man (Jesus) out from among the dead. The fact that God raised Jesus from the dead shows He is deity and His teachings are true. He will be the Judge and will judge in righteousness (Isaiah 9:7; 11:4). Marshall says this next statement "gives decisive confirmation of the fact of judgment: the appointment of the judge has already taken place and is to be seen in the fact of his being raised from the dead by God."
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Barclay - It would seem on the whole that Paul had less success in Athens than anywhere else. It was typical of the Athenians that all they wanted was to talk. They did not want action; they did not even particularly want conclusions. They wanted simply mental acrobatics and the stimulus of a mental hike. There were three main reactions. (i) Some mocked. They were amused by the passionate earnestness of this strange Jew. It is possible to make a jest of life; but those who do so will find that what began as comedy must end in tragedy. (ii) Some put off their decision. The most dangerous of all days is when a man discovers how easy it is to talk about tomorrow. (iii) Some believed. The wise man knows that only the fool will reject God's offer.Two converts are named. There is Dionysius the Areopagite. As already said, the Areopagus was composed of perhaps not more than thirty people; so that Dionysius must have been one of the intellectual aristocracy of Athens. There was Damaris. The position of women in Athens was very restricted. It is unlikely that any respectable woman would have been in the market square at all. The likelihood is that she turned from a way of shame to a way of life. Once again we see the gospel making its appeal to all classes and conditions of men and women. (Acts 17 - William Barclay's Daily Study Bible) Jack Arnold - What, my friend, is your reaction to Christ? Do you mock and sneer as the Epicureans at the supernatural and the resurrection, refusing to believe you are a sinner under judgment in need of a Savior and repentance? A man mocks either out of ignorance of the facts or as a front to cover up his inward conviction about Christ. Perhaps you, as the Stoics, are interested in the message of Christ but you are procrastinating about true repentance and surrender to Christ. You say, “I’ll put off my decision until tomorrow.” Tomorrow may never come and then you will face an angry God at the Final Judgment. Perhaps you will be like Dionysius and Damaris. You have heard that Jesus Christ is the Son of God, both undiminished deity and perfect humanity, who died for sinners and was raised from the dead to give men resurrection life. Dionysius and Damaris heard and repented. They changed their attitudes about Christ, and sin, and received Jesus as Savior and bowed to Him as Lord. Have you repented? Have you bowed to Christ as Lord and received Him as Savior? Do not put this commitment off. There may be no tomorrow! (Sermon)