[The posts which follow make extensive use of The Acts of the Apostles, by Madame Cecilia, (Religious of St Andrew's Convent, Streatham), with an Imprimi potest dated 16 October 1907 (Westminster); Burns, Oates & Washbourne Ltd. (London). With grateful prayers for the author and her team:
REQUIEM æternam dona eis, Domine, et lux perpetua luceat eis. Requiescant in pace. Amen.ETERNAL rest grant unto them, O Lord, and let perpetual light shine upon them. May they rest in peace. Amen.]
Acts XVII : 16-34
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| St Paul Preaching at Athens. c.1515-6. Raphael. V & A, London. Royal Collection Trust / © Her Majesty Queen Elizabeth II 2022 |
[17] He disputed, therefore, in the synagogue with the Jews, and with them that served God, and in the marketplace, every day with them that were there.
[18] And certain philosophers of the Epicureans and of the Stoics disputed with him; and some said: What is it, that this word sower would say? But others: He seemeth to be a setter forth of new gods; because he preached to them Jesus and the resurrection.
[19] And taking him, they brought him to the Areopagus, saying: May we know what this new doctrine is, which thou speakest of?
[20] For thou bringest in certain new things to our ears. We would know therefore what these things mean.
[21] (Now all the Athenians, and strangers that were there, employed themselves in nothing else, but either in telling or in hearing some new thing.)
[22] But Paul standing in the midst of the Areopagus, said: Ye men of Athens, I perceive that in all things you are too superstitious.
[23] For passing by, and seeing your idols, I found an altar also, on which was written: To the unknown God. What therefore you worship, without knowing it, that I preach to you:
[24] God, who made the world, and all things therein; he, being Lord of heaven and earth, dwelleth not in temples made with hands;
[25] Neither is he served with men's hands, as though he needed any thing; seeing it is he who giveth to all life, and breath, and all things:
[26] And hath made of one, all mankind, to dwell upon the whole face of the earth, determining appointed times, and the limits of their habitation.
[27] That they should seek God, if happily they may feel after him or find him, although he be not far from every one of us:
[28] For in him we live, and move, and are; as some also of your own poets said: For we are also his offspring.
[29] Being therefore the offspring of God, we must not suppose the divinity to be like unto gold, or silver, or stone, the graving of art, and device of man.
[30] And God indeed having winked at the times of this ignorance, now declareth unto men, that all should everywhere do penance.
[31] Because he hath appointed a day wherein he will judge the world in equity, by the man whom he hath appointed; giving faith to all, by raising him up from the dead.
[32] And when they had heard of the resurrection of the dead, some indeed mocked, but others said: We will hear thee again concerning this matter.
[33] So Paul went out from among them.
[34] But certain men adhering to him, did believe; among whom was also Dionysius, the Areopagite, and a woman named Damaris, and others with them.
[16] Paulus autem cum Athenis eos exspectaret, incitabatur spiritus ejus in ipso, videns idololatriae deditam civitatem. [17] Disputabat igitur in synagoga cum Judaeis, et colentibus, et in foro, per omnes dies ad eos qui aderant. [18] Quidam autem epicurei et stoici philosophi disserebant cum eo, et quidam dicebant : Quid vult seminiverbius hic dicere? Alii vero : Novorum daemoniorum videtur annuntiator esse : quia Jesum et resurrectionem annuntiabat eis. [19] Et apprehensum eum ad Areopagum duxerunt, dicentes : Possumus scire quae est haec nova, quae a te dicitur, doctrina? [20] nova enim quaedam infers auribus nostris : volumus ergo scire quidnam velint haec esse.
[21] ( Athenienses autem omnes, et advenae hospites, ad nihil aliud vacabant nisi aut dicere, aut audire aliquid novi.) [22] Stans autem Paulus in medio Areopagi, ait : Viri Athenienses, per omnia quasi superstitiosiores vos video. [23] Praeteriens enim, et videns simulacra vestra, inveni et aram, in qua scriptum erat : Ignoto Deo. Quod ergo ignorantes colitis, hoc ego annuntio vobis. [24] Deus, qui fecit mundum, et omnia quae in eo sunt, hic caeli et terrae cum sit Dominus, non in manufactis templis habitat, [25] nec manibus humanis colitur indigens aliquo, cum ipse det omnibus vitam, et inspirationem, et omnia :
[26] fecitque ex uno omne genus hominum inhabitare super universam faciem terrae, definiens statuta tempora, et terminos habitationis eorum, [27] quaerere Deum si forte attrectent eum, aut inveniant, quamvis non longe sit ab unoquoque nostrum. [28] In ipso enim vivimus, et movemur, et sumus : sicut et quidam vestrorum poetarum dixerunt : Ipsius enim et genus sumus. [29] Genus ergo cum simus Dei, non debemus aestimare auro, aut argento, aut lapidi, sculpturae artis, et cogitationis hominis, divinum esse simile. [30] Et tempora quidem hujus ignorantiae despiciens Deus, nunc annuntiat hominibus ut omnes ubique poenitentiam agant,
[31] eo quod statuit diem in quo judicaturus est orbem in aequitate in viro, in quo statuit, fidem praebens omnibus, suscitans eum a mortuis. [32] Cum audissent autem resurrectionem mortuorum, quidam quidem irridebant, quidam vero dixerunt : Audiemus te de hoc iterum. [33] Sic Paulus exivit de medio eorum. [34] Quidam vero viri adhaerentes ei, crediderunt : in quibus et Dionysius Areopagita, et mulier nomine Damaris, et alii cum eis.
Notes
16. whilst Paul waited for them. Silas did not rejoin St Paul until the latter was at Corinth. Timothy went to Athens, but did not remain there, being sent by St Paul to Thessalonica.
For which cause forbearing no longer, we thought it good to remain in at Athens alone. And we sent Timothy our brother, and the minister of God in the gospel of Christ, to confirm you and exhort you concerning your faith (1 Thess. iii. 1-2).
Athens. The ancient capital of Attica, and formerly the chief centre of Greek culture, learning, and art. The city stands on a plain between the mountains of Attica and the Ægean Sea. Two rivers flow through the city, the Cephissus and the Ilissus. When St Paul visited the city, though it had lost much of its ancient splendour and prestige, it still enjoyed its freedom by the good-will of its Roman conquerors, who conceded this privilege “in memory of its former greatness.” Minerva, or, as the Greeks called her, “Athene,” was the tutelary goddess of Athens, which was named after her.
his spirit was stirred. The Greek verb employed here (παροξυνετο) expresses deep feeling. (See Annot. on xv. 39.)
17. disputed. Better, “reasoned” in verse 2. The verb is used of discussions in which several take part.
with the Jews. They would certainly share his horror of idolatry. Here, too, he found some Athenians who had turned from idols to serve the living God, and who, as proselytes, served God.
in the market-place. In the Agora, which served as a market-place, an exchange mart, a lecture hall, a public school, and a temple. The Agora was situated south-west of the Acropolis, between it and the Pnyx. All the public affairs of the city were transacted in one or other divisions of the Agora. It was embellished with colonnades, beautifully sculptured, and with numerous statues of the gods. Socrates and many other Greek philosophers used to hold public discussions in the Agora.
every day. There were, certain hours when the Agora was full of people, and St Paul profited by the national custom of holding public discussions to instruct the people.
18. Epicureans and of the Stoics. These two schools of philosophy, differing from each other in certain tenets, were; prominent sects in St Paul’s time. Both were equally antagonistic to the teaching of the Gospel.
The Epicureans were founded by Epicurus, a native of Samos (342-270 B.C.). Like the Stoics, they taught that the object of philosophy was to render men happy, but they sought their pleasures in satisfying the cravings of the senses. They believed in the existence of gods who dwelt apart and had no interest in humanity. They denied the immortality of the soul ; in a word, they were materialists, and hence virtually Atheists. Epicurus is believed to have held more spiritual views of happiness, but his followers had degenerated, and the adherents of this sect were often grossly sensual.
The Stoics were founded by a Cyprian named Zeno, who flourished in the latter part of the fourth century and the opening of the third century before Christ, They condemned idolatry, and therefore the use of statues and temples. They rejected all knowledge which did not come through the senses, and consequently their creed was materialistic. They were Pantheists, who held that both God and the soul were, in a certain sense, material. According to their theory, God was the soul of the universe ; He created all things, which ultimately would he absorbed in Him, provided such creatures were good and wise. Even God Himself was held to be subject to some fixed law ; hence the Stoics were also fatalists. Zeno, however, had higher ideals than Epicurus. The Stoic considered indifference the greatest of virtues ; he aimed at living a life of austere self-renunciation, and sought to rise above joy or sorrow, or any other human passion. The Stoics met in the painted portico (στοα ποικιλη), an arcade decorated with frescoes of the battle of Marathon, in which Zeno taught his disciples. From this porch they derived their name of Stoics.
The tenets of these two sects may he thus contrasted : —
The Epicureans were materialists and Atheists, and they sought to gratify their senses.
The Stoics were fatalists and Pantheists, and they sought to live above their senses by an apathetic indifference.
What is it, etc. “ If he has any meaning at all, what can it be ?”
word-sower. (ὁ σπερμολογος ) The word is used literally of a small bird that picks up scattered grain, and follows the plough in search of food. It was applied figuratively to men who lived by their wits and had little or no principle.
new gods. Better, “of strange gods ” (ξενων δαιμονοων). The word “daimonia” was used of the inferior grades of gods.
This was precisely the charge on which Socrates was condemned. St John Chrysostem suggests that the plural “ gods ’’ was used because they thought that St Paul was teaching the worship of Jesus and of the Resurrection, which they took for a female divinity.
19. taking him. (ἐπιλαβομενοι.) This Greek verb is colourless, and we cannot therefore say whether they led him in anger or as an act of courtesy. The Athenians appear to have observed the customary forms of politeness, but some at least afterwards scoffed at St Paul, and his doctrine.
Areopagus, — i.e. the hill of [Ares] Mars, so called because, according to a Greek legend, Mars was tried there for the murder of a son of Neptune. The chief court of justice of the Athenians was held here, but on this occasion St Paul does not appear to have been present as a criminal, but rather as one who sets forth doctrines which aroused the curiosity of the citizens, and of which they desired to hear further.
May we know? etc. The request was made with courtesy, as to a stranger who was a philosopher, and there was probably no sarcasm intended. Being naturally inquisitive, they desired to hear St Paul’s doctrine.
21. strangers. Men from every province in the empire and from Rome — philosophers, sculptors, painters, students of all classes and nations.
new thing. Lit. “ newer thing” (καινοτερον). Demosthenes reproached the Athenians with their curiosity, and addresses them thus: “Tell me if going up and down the market-place, asking each other ‘Is there anything new ’ is the business of your life ?”
22. But Paul standing, etc. “ St Paul stood on that hill in the centre of the Athenian city, and with a full view of it. The Temple of the Eumenides was immediately below him ; and if he, looked to the east he beheld the propylea of the Acropolis fronting him, and the Parthenon rising above him, and on his left the bronze colossus of Minerva the champion of Athens, and the Temple of Victory to the right ; behind him was the Temple of Theseus ; and a countless multitude of smaller temples and altars in the Agora and Ceramicus helow him” (Wordsworth, in h. l., p. 85).
Ye men of Athens. The usual introduction employed by Greek orators.
in all things, — i.e. in the multitude of their idols, religions feasts, and observances.
too superstitions. Better, “too god-fearing or religious” (δειςιδαιμονεςτερους). The word is in itself neutral, and may mean “too superstitions” or “ too religious.” St Paul evidently used it in a good sense; he certainly did not begin by rebuking his hearers. It is characteristic of St Paul t.o begin an address or epistle with graceful courtesy, of which the opening of the epistles to the Corinthians furnishes an example.
23. seeing your idols. Lit. “seeing the objects of your worship” (ἀναθεωρων τα σεβασματαβ ὑμον)
“Athens was the city of statues. There were statues by Phidias, and Myron, and Lysicles, and statues without number of the tasteless and mechanical coppyists of that dead period of the Empire: statues of antiquity as venerable as the olive wood Athene which had fallen from heaven, and statues of yesterday ; statues colossal and diminutive ; statues equestrian, and erect, and seated ; statues agonistic and contemplative, solitary and combined, plain and coloured: statues of wood, and earthen-ware, and stone, and marble, and bronze, and ivory, and gold, in every attitude, and in all possible combinations ; statues starting from every cave, and standing like lines of sentinels in every street ” (Farrar, Life and Work of St Paul, p. 298).
an altar also. This was one altar out of many, dedicated to unknown gods.
To the unknown God. This altar was probably erected for fear lest some god having been neglected, should punish them. Classical writers abound in allusions to the altars to unknown gods (τοις ἀγνωστοις θεοις). Pausanias describes a port of Athens in which there were “altars to gods styled unknown.”
24. God, who made, etc. This is the first article of the Apostles' Creed, and St Paul proclaimed it boldly in the presence of Epicureans who taught the “atomic” theory as opposed to that of creation, i.e. they held that the world existed by a fortuitous attraction and union of atoms. Consequently they held that matter was eternal, since “ out of nothing, nothing can come.”
St Paul, in this discourse, attacked the principal errors of the Epicureans, for he dwelt on the creation, Divine Providence, inspiration, the resurrection of the dead, and the last judgment, doctrines which they denied.
dwelleth not in temples made with hands. St Stephen had taught this truth with respect to the Temple of Jerusalem ; it applied far more rigorously to heathen temples.
25. neither is he served with men's hands. The Greek verb here translated “served” ( θεραπευεται ) signifies “to wait upon,” as a servant attends to his master’s comfort. We have here “two proofs of Godhead — that He Himself has need of nought, and supplies all things to all men” (St John Chrys.).
life and breath. God both creates and preserves the life of His creatures.
26. And hath made of one, all mankind. Beelen thus gives the sense of this passage : “ God has distributed the various parts of the whole earth, and He has ordained which part and how long these peoples shall inhabit these respective territories, and, moreover, all other things, such as migrations of populations, exile, and whatever depends on these changes, are ordained by His providence” (Actus Apost., in h. 1.). This doctrine would not have been tolerated by the Greeks, who despised all barbarians, i.e. foreigners, and clung to their racial superiority. By “of one” we are to understand from one common source, i.e. from Adam and Eve. Some MSS. read “of one blood,” but this last word has no good MSS. authority.
On this passage Ellicott remarks : “Few word, even in St Paul’s teaching, are more pregnant with significance. They justify all that the wise of heart have said as to the ‘ manifold wisdom of God,’ as seen in history and in the education of mankind. The special gifts of character of each race— Hebrew thought of God, Greek sense of beauty, Roman sense of law, Teutonic truthfulness, Keltic impulsiveness, Negro docility — have all their work to do. All local circumstances of soil and climate that influence character come under the head of the ‘bounds of men’s habitation.’ All conditions of time — the period at which each race has been called to play its part in the drama of the world’s history — come under the head of the ‘appointed seasons ’ ” (Comm. on the Acts, p. 117).
times. The seasons of prosperity and adversity allotted to each nation. Cf. He multiplieth nations., and destroyeth them, and restoreth them again after they were overthrown (Job xii. 23).
27. That they should seek God. This is the end of our creation. Man was created “to know, love, and serve God,” and to be happy with Him for all eternity.
if haply, — i.e. “if perhaps or by any chance” (εἰ ἀρα). The doubt does not fall on their finding Him, but on their willingness to seek Him.
We have our blessed Lord’s promise that he that seeketh findeth ; and to him that knocketh it shall be opened (St Matt. vii. 8).
they may feel after. The Greek verb employed (ψηλαφαν) means to touch, feel, or handle. Thus St John writes : Our hands have handled of the word of life (1 John i. 1). It is, however, particularly descriptive of a blind person who gropes about with his hands in order to find his way.
Our hearts were created for God, and the human soul can find no true rest and happiness except in Him, and blessed are they that hunger and thirst after justice, for they shall have their fill (St Matt. v. 0).
he be not far. God is present in all creatures, animate or inanimate. He creates and sustains all things ; but although God is so near, and manifests Himself to men by his works, yet many are so blinded by their passions that they do not recognise the imprints of the Divine handiwork.
every one of us. God loves us Individually ; to each He says, I have loved thee with an everlasting love.
28. For in him —i e. through Him.
we live and move and be. Some commentators take these words as a strong way of expressing the same truth, viz. that God is the efficient cause of our life, that He is intimately present in us, and, indirectly, St Paul here proclaims the immensity of God.
“ In God, as in an infinite ether, we live and are moved ; in Him we stand and dwell ; he penetrates our essence, our body, our soul ... we cannot go forth from Him ; in God and by Him we live, and out of God we cannot exist ’’ (Comm., a Lapide),
your own poets. The quotation given by St Paul is from the poet Aratus, a native of Soli in Cilicia (and thendore a compatriot of St Paul), who flourished circa B.C. 270. The words are taken from his poem entitled “ the Phænomena ” (τα φαινομενα). Aratus was a Stoic, and in this didactic poem he includes what the scientists of his day taught concerning astronomy and meteorology.
He begins with an invocation to Zeus, and the poet writes thus : —
“ With Him, with Zeus, are filled
All paths we tread, and all the marts of men :Filled, too, the sea, every creek and bay :And all in all things need we help of Zeus,For we too are his offspring.”
Another Stoic poet, Cleanthes, a native of Assos in Troas (B.C. 300), and a contemporary of Aratus, expresses the same thought : —
“ Thee’Tis meet that mortals call with one accord,For we thine offspring are, and we alone
Of all that live and move upon this earth,Receive the gift of imitative speech.”
— (Cleanthes, Hymn to Zeus (trans. quoted from Ellicott).
By quoting the Greek poets St Paul shewed himself to be a, man of culture and captivated the attention of his audience. St Paul was evidently well versed in Greek literature, for on two other occasions he quotes the Greek poets.
In the epistle to the Corinthians he cites Menander : Evil communications corrupt good manners (1 Cor. xv, 33); and again in the epistle to Titus we read : One of them, a prophet of their own said, The Cretians are always liars, evil beasts, slothful bellies (i. 12).
29. Being therefore the offspring, etc. St Paul argues that if, as their own poets confess, man is God’s handiwork, it is absurd to suppose that man can make gods.
the divinity — i.e. “The Godhead,” or “that which is divine.” The Greek neuter noun is here used (το θειον), a vague philosophical term, such as would be understood by his hearers.
gold or silver or stone. In the Parthenon was the gold and ivory statue of Minerva. Metal and bronze statues abounded in Athens, for Attica was particularly rich in mines and quarries ; silver was abundant at Laurium, and marble was quarried from Mount Pentelicus and elsewhere..
the graving of art. This is in apposition to gold or silver or stone. These were the materials which were engraved.
device, — i.e. “genius” of man the power that directs the hand of the sculptor.
30. having winked, — i.e. “having overlooked.” The verb (ὑπεροραω) here employed may mean to pass over in scorn or in indifference, but here it expresses a sentiment of compassionate indulgence. “In this word lie treasures of mercy for those who lived in the times of this ignorance.”
now declareth, etc. God declared this by His apostle. Like St Peter in his discourse at Pentecost, St Paul gradually leads his hearers to consider the necessity of repentance.
all . . . . everywhere. The Gospel message is universal.
do penance. See Annot. on ii. 38. St Paul having appealed to love and hope, now goes on to arouse their fear by speaking of the judgment.
31. he hath appointed a day. This day is known to God alone. Of that day and hour no one knoweth, no, not the angels of heaven, but the Father alone (St Matt. xxiv. 36).
in equity. This will be the essential characteristic of the last judgment.
by the man. St Paul docs not yet name our Lord.
St Peter also speaks of Jesus of Nazareth as a man appeared of God (supra, ii. 22). Likewise, Jesus speaks of as the Son of Man when referring to the last day: Hereafter you shall see the Son of man sitting on the right hand of the power of God, and coming in the clouds of heaven (St Matt. xxvi. 64).
32. when they had heard, etc. St Paul had spoken in the Agora of Jesus and the resurrection ; the Athenians caught up his word at once, and ridiculed the idea of the dead being raised. Their mockery was expressed both by word and gestures.
33. So Paul went out. We have no other record of St Paul visiting Athens, and he only once incidentally mentions the city in his Epistles (1 Thess. iii. 1). This verse shews that St Paul was absolutely free. There was no question of a criminal trial.
St Paul had probably spent at least a month in Athens, for he waited there while those who accompanied him from Berea to Athens went back, and after their return Timothy set out to join St Paul. Thus time was required for two journeys of about six or seven days each. Also we know that St Paul had preached in the synagogue to the Jews on several occasions, and that he disputed daily in the market-place.
34. certain men. The Gospel was not received by multitudes in Athens. Pride of intellect reigned there, and this is an insuperable obstacle to the reception of the truth, for Christ has said ; Amen I say to you, unless you he converted, and become as little children, you shall not enter into the kingdom of heaven (St Mat.t. xviii. 3).
Dionysius the Areopagite. As he was a member of the highest court of justice it follows that he was a man of good position, who had held some important State office and was over sixty years of age. These and nobility of birth were some of the necessary qualifications for an Areopagite. According to Eusebius, Dionysius was the first bishop of Athens, and a tradition states that he was martyred. Certain writings which bear this name were written by another Dionysius who wrote in the fourth century. Nothing is known of Damaris beyond this reference to her.
Totus tuus ego sum
Et omnia mea tua sunt;
Tecum semper tutus sum:
Ad Jesum per Mariam.
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