Lesson 12 22 November 2015 Making God Known Thessalonica, Berea, and Athens Lesson: Acts 17:1-4, 10-12, 22-25, 28 Read: Acts 17:1-32 TIME: A.D. 50 PLACES: Thessalonica; Berea; Athens GOLDEN TEXT: "As I passed by, and beheld your devotions, I found an altar with this inscription, TO THE UNKNOWN GOD. Whom therefore ye ignorantly worship, him declare I unto you." (Acts 17:23). LESSON AIMS: After participating in this lesson, each learner will be able to: 1. Retell the events that led up to Paul s dramatic speech in Athens. 2. Contrast Paul s approach to those who did not accept the authority of Hebrew Scriptures with his approach to those who did. 3. Explain how he or she will present the gospel to a friend who rejects the authority of the Bible. LESSON OUTLINE I. REASONING IN THESSALONICA Acts 17-1-4 II. RECEIVING IN BEREA Acts 17:10-12 III. REJECTED IN ATHENS Acts 17:22-25, 28 TODAY'S AIM Facts: to perceive the ignorance about spiritual things in today's socieity. Principle: to determine each person's spiritual awareness in witnessing to him or her. Application: to share basic Bible truths with people in order to make God known to them. DAILY BIBLE READING A. Making God Known Acts 17:1-4, 10-12, 22-25, 28 1. Now when they had passed through Amphipolis and Apollonia, they came to
Thessalonica, where was a synagogue of the Jews: 2. And Paul, as his manner was, went in unto them, and three sabbath days reasoned with them out of the scriptures, 3. Opening and alleging, that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ. 4. And some of them believed, and consorted with Paul and Silas; and of the devout Greeks a great multitude, and of the chief women not a few. Acts 17:10-12 10. And the brethren immediately sent away Paul and Silas by night unto Berea: who coming thither went into the synagogue of the Jews. 11. These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so. 12. Therefore many of them believed; also of honourable women which were Greeks, and of men, not a few. Acts 17:22-25 22. Then Paul stood in the midst of Mars' hill, and said, Ye men of Athens, I perceive that in all things ye are too superstitious. 23. For as I passed by, and beheld your devotions, I found an altar with this inscription, To The Unknown God. Whom therefore ye ignorantly worship, him declare I unto you. 24. God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands; 25. Neither is worshipped with men's hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things; Acts 17:28 28. For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring. Introduction A. Lesson Background The background to last week s lesson applies to this week s, so that information need not be repeated here. A new element, however, concerns the city of Athens. Surely, one of the most interesting stories in Acts about Paul is his experience there. That Greek city was famous for having been the home base of noteworthy philosophers in centuries gone by. Athens legendary reputation is summed up nicely by Robert P. Conway: Athens reached its zenith under Pericles (495-429 BC), who built the Parthenon, numerous temples, and other splendid buildings. Literature, philosophy, science, and rhetoric flourished; and Athens attracted intellectuals from all over the world. In Paul s day, its prestige was
challenged by Alexandria [compare Acts 18:24] and Tarsus [compare Acts 21:39; 22:3], but not in popular opinion. A factor often overlooked today is that ancient Athens was also a religious center (Acts 17:22, part of today s study). The dividing line between philosophy and religion that is drawn by many today was unknown in the ancient world (and surely the two cannot be separated even now). That context meant that Paul s preaching of the gospel outside the synagogue (17:17) required a different strategy than he used in Thessalonica, Berea, etc. I. In Thessalonica (Acts 17:1-4) Last week s lesson saw Paul and companions in Philippi, the leading city in the northern region of the Greek peninsula known as Macedonia. After nearly causing a riot in Philippi, Paul and Silas were flogged, imprisoned, and ultimately asked to leave town (Acts 16:16-40). Time to move on! A. Three Sabbaths, Usual Proof (vv. 1-3) 1. Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews. The we of Acts 16:10-12, 16 changes back to they (compare 16:4, 7, 8), so we assume that Luke (the author of Acts) is no longer accompanying Paul, Silas, and Timothy. The trio proceeds westward along the Egnatian Way, passing through the cities of Amphipolis and Apollonia. The trip from Philippi to Amphipolis is about 33 miles, from Amphipolis to Apollonia about 28 miles. Each segment is thus a single day s journey by horse, but we do not know the band s method of transportation. Amphipolis (meaning a city pressed on all sides ) is a Roman administrative center. From Apollonia (meaning pertaining to Apollo ), the highway connects to Thessalonica, another 30 miles or so distant. Paul does not seem to linger in either Amphipolis or Apollonia, probably because there are no synagogues and he cannot find a gathering of Jewish people like the one he found in Philippi. However, there is a synagogue of the Jews in Thessalonica. 2. And Paul, as his manner was, went in unto them, and three sabbath days reasoned with them out of the scriptures. Paul employs his usual strategy when beginning ministry in a new city: he joins fellowship with the local synagogue (compare Acts 9:20; 13:5; 17:10, 17; etc.). The fact that he teaches there for three sabbath days means he is in town for no less than two full weeks. We cannot determine how much longer he stays than that because he may remain in town for quite some time even after he can no longer teach in the synagogue. In such a setting it is most appropriate to use the scriptures in presenting the case for Jesus.
A few months later, Paul will write the two letters we call 1 and 2 Thessalonians to the church that results from his evangelistic efforts here. The nature of these letters shows that while the recipients have embraced Paul s message about Jesus as Messiah, they remain unsettled concerning several areas of doctrine. In particular, they are confused about the nature of Christ s second coming (1 Thessalonians 4:13-5:11; 2 Thessalonians 2:1-12), and this causes friction within the church. Paul s stay in Thessalonica is a long enough time to cover this area of doctrine (2 Thessalonians 2:5). But teaching something once is often not enough. People need reminders. 3. Opening and alleging, that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ. Paul uses Scripture to make two points above all: the necessity of Christ s suffering (a reference to His death) and His rising again from the dead. First-century Jews expect the Christ (Messiah) to come, but they are looking for a powerful military-style leader who will reestablish Israel as a great nation (compare Acts 1:6). They do not expect a Messiah who is killed by the Romans and then rises from the grave. Paul works through their (and his) own Scriptures in a way that shows his audience that those things were indeed prophesied. (This is likely an exposition of Isaiah 53 and similar texts.) After working through the appropriate texts, Paul is able to claim that Jesus has fulfilled the prophecies. Therefore Jesus is the Messiah, the long-awaited Christ. This is Paul s method of teaching in Jewish settings (compare Acts 9:22). B. Some Jews, Many Gentiles (v. 4) 4. And some of them believed, and consorted with Paul and Silas; and of the devout Greeks a great multitude, and of the chief women not a few. Paul s presentation is undoubtedly powerful, but the results are uneven in a surprising direction: whereas a great multitude of Greeks (Gentiles) believe, only some of the Jews do. Since Paul, himself a Jew and an expert in the Law of Moses, reasons from the Jewish Scriptures, one would expect those results to be flipped the other way around! On the significance of the description devout regarding these Greeks, see the Lesson Background of lesson 7. The chief women may be wives of leading male citizens. Reading It, and Reading It Rightly I am blessed to know a few Christians who have converted from Judaism, and I have asked them about one thing that has always confused me: since there is so much prophecy about the Messiah in the Old Testament, how can it be hard for Jews to believe in Jesus? I especially wondered how someone could read the book of Isaiah and not see Jesus, since it contains so much messianic prophecy. When I ask about this, I usually hear the same answer: Isaiah isn t read in synagogues. The focus instead is often on the first five books of the Bible. It s not that they aren t reading Isaiah rightly, it s that they aren t reading Isaiah at all!
The Jews whom Paul addressed had expectations of what the Messiah would be and do. But Paul showed them how their expectations differed from what Scripture said. The result: only some of them believed. Why not many, most, or all? Perhaps what held back the unconvinced majority were preconceptions or misconceptions that prevented them from reading the Word rightly, from seeing and accepting what the Word actually said. That s a warning to us all. We must turn to the light of the Word with our minds open to its truths. When we approach the Word with our minds already made up or thinking we already know what it says, we close ourselves off to what God may want us to see. V. E. II. In Berea (Acts 17:10-12) Hostility again forces Paul to move on (Acts 17:5-9, not in today s text). Ironically, the disbelieving Jews who start the trouble in Thessalonica use as their justification the decrees of Caesar (17:7). The Jewish opponents of Jesus had done something similar (John 19:12, 15). A. Usual Proof, Noble Listeners (vv. 10, 11) 10. And the brethren immediately sent away Paul and Silas by night unto Berea: who coming thither went into the synagogue of the Jews. Paul and Silas are secreted away from the mortal dangers of Thessalonica by night unto Berea, a thriving city about 50 miles to the west. Timothy is apparently left in Thessalonica, but he will join Paul and Silas in Berea shortly (Acts 17:14). Paul wastes no time in repeating his usual strategy: approaching his fellow Jews in the synagogue in order to tell them about Jesus. 11. These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so. The word translated noble usually refers to one s social status, as it does in Luke 19:12 and 1 Corinthians 1:26. But here it signifies better disposition. The implication is that the Bereans are more fair-minded. Even if they disagree with Paul, they will not seek to have him jailed or try to kill him. They do not allow vested interests to interfere (contrast John 11:48). Instead, they listen to what Paul teaches and then verify his message by reading the Scriptures with great care. They do not automatically accept Paul s interpretation, but check his claims against the highest authority: the Word of God, not allowing preconceived positions to determine the truth. Milo My in-laws lived most of their lives near Kansas City. When they traveled to visit family, they often spent much of their drive time in rural areas. Frequently my mother-in-law would ask, I wonder what that is? referring to the crop growing in fields alongside the highway. My father-in-law nearly always gave the same response: milo.
In their later years, however, a conversation about agriculture revealed that he had no idea what milo looked like! My mother-in-law could not believe her ears. For years she had believed what he said to be true. Now when we believe we are hearing malarkey, we refer to it as milo. In Dad s defense, everyone knew he was not a farmer or a crop expert. He was simply answering a casual question with a casual response or best guess. Those asking questions should realize that they have to go to a proper source to ensure an accurate answer. The Bereans seemed to know that. As Paul was teaching them, they took their questions directly to the Scripture to evaluate his interpretations they tested the information properly. We who live in an age rich with both information and disinformation must do the same as we listen to sermons and lessons. God s Word is still our standard. V. E. B. Many Jews, Many Gentiles (v. 12) 12. Therefore many of them believed; also of honourable women which were Greeks, and of men, not a few. In contrast with some Jewish converts to Christ in Thessalonica (Acts 17:4, above), many of the Berean Jews believe Paul s message; his message that Jesus is the Christ passes the scriptural test. Further, not a few Greeks (Gentiles) believe as well. Some of these Gentiles may be associated with the synagogue, but it is likely that the good news brought by Paul is also embraced by outsiders who have no connections with Judaism. The stay in Berea does not end happily, however. While the Bereans themselves process Paul s claims in a thoughtful manner, agitators from Thessalonica show up and a dangerous situation ensues (Acts 17:13, not in today s text). So Paul leaves Berea, while Silas and Timothy remain behind for the time being (17:14). Some Bereans are dedicated enough to escort Paul all the way to Athens, about 300 miles to the south (17:15). III. In Athens (Acts 17:22-25, 28) Paul explores the city of Athens alone (Acts 17:14, 16) until Silas and Timothy can join him. He finds a synagogue (17:17) and teaches there, but he is startled by the sight of many temples in the city that are dedicated to various Greek deities. It seems to Paul that the city is wholly given to idolatry (17:16). Although he grew up in the Greek city of Tarsus, he seems not to have encountered this level of idolatry before! But that problem is also an opportunity for evangelism, so Paul presents the gospel not only in the synagogue with the Jews but also in the market daily (Acts 17:17). His efforts regarding the latter are noticed by some philosophers (17:18), who take him to a meeting of their guild on Mars hill (also known as the Areopagus; see 17:19). This is an open-air forum located on a rocky hilltop near the city s temple to the goddess Athena, the famed Parthenon. A. Unique Venue, Changed Proof (vv. 22, 23)
22. Then Paul stood in the midst of Mars hill, and said, Ye men of Athens, I perceive that in all things ye are too superstitious. Paul uses a different approach in his presentation of the gospel on Mars hill. It would be useless to appeal to Jewish Scriptures as Paul does in synagogues, because the authority of those writings is not acknowledged by this audience of Greek philosophers (Acts 17:18). Therefore, Paul constructs a message that will receive a hearing in this pagan, non-jewish context. He begins by noting that the citizens of Athens are too superstitious. This is not intended to be an insult, but is an observation that the Athenians are concerned about religious matters and therefore curious about religious truths. Paul is saying, in effect, You are religious, and so am I, so let s talk about religion. I have some very important things to tell you. This establishes common ground. 23. For as I passed by, and beheld your devotions, I found an altar with this inscription, To the Unknown God. Whom therefore ye ignorantly worship, him declare I unto you. In touring the city of Athens, Paul has seen dozens, perhaps hundreds, of altars for the worship of pagan deities. One in particular has caught his eye: the one To the Unknown God. Its existence seems to witness to the Athenians desire to avoid overlooking any gods or goddesses. The numerous altars in the city may not be sufficient. Better to offer a token of worship to a deity they have not identified than to risk offending him! Another possible reason for this altar is that the Greeks are always concerned about how a god might be able to benefit them. Maybe it would be good to offer a little homage to a neglected deity, because then the deity might bless the worshipper out of gratitude. Either way, the Athenians do not want to take any chances, so they have an altar of contingency. Paul s message is, You are right! You missed one! Let me to tell you about Him. B. Creator Facts, Creation Facts (vv. 24, 25, 28) 24. God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands. Paul continues laying common ground. The philosophers do not believe the world was self-created. They attribute the physical world to an act of creation by divine powers, and they have elaborate myths to tell this story. Even so, some philosophers of this period are beginning to question the idea of a multiplicity of gods, especially in the realm of creation. And while some of the common folk might actually believe that a god lives in a temple, these sophisticated men do not believe this. Paul s logic is that it would be preposterous for a deity to live in a humanly built structure, no matter how glorious (compare 1 Kings 8:27). The ancient Parthenon, one of the most magnificent temples of antiquity, is clearly visible to the group, just a couple hundred yards away. We can even imagine Paul gesturing to it and the other temples of the Acropolis as he speaks.
25. Neither is worshipped with men s hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things. Since the Creator giveth to all life, and breath, and all things, that logically implies that He is self-sustaining and independent. For the human mind to imagine a creator-god who requires human worship for sustenance is ridiculous! The true Creator-God is not dependent on humans; rather, we are dependent on Him. 28. For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring. Following further comments on humanity s relationship with God (vv. 26, 27, not in today s text), Paul buttresses his argument by quoting two pagan authors. The line For in him we live, and move, and have our being is from Epimenides of Crete, a sixth-century BC philosopher. (Paul also quotes Epimenides in Titus 1:12.) The second quotation, For we are also his offspring, is from Aratus, a third-century BC Greek poet who had spent time in Athens. In quoting these sources, Paul is not equating the writings of Epimenides or Aratus with Scripture. Rather, he is saying, Hey, even some of your own guys have figured out this part. By not quoting Genesis 1:1, etc., Paul is thus taking great care to stay on common ground as long as possible (see Acts 17:29, 30, not in today s text). Where Paul loses some of the philosophers is when he begins to discuss Jesus resurrection (Acts 17:31, 32), so Paul makes his exit (17:33). Even today, there is really no reason to pursue preaching the gospel to those who refuse to believe in the resurrection (see 1 Corinthians 15:12-19); the gospel without the resurrection of Christ is no gospel at all. Paul continues with those who will listen, and he does have some converts (Acts 17:34), although it seems that no church is planted in Athens. Conclusion A. The Gospel in All Contexts Paul was prepared to engage the philosophers of his day. He was not shy about presenting the claims of Christianity in the inner sanctum of the learned the Areopagus of Athens. Paul believed that truth would withstand any challenge and that it must be proclaimed and defended. When he worked with Jews with whom he shared a common understanding of the authority of Scripture, his appeal was on that basis. But when he spoke to Greeks who did not share that belief, he pressed his claims on the basis of logic and quotations from their own writers. The church needs highly educated Christians who are able to speak its message in all contexts. To be able to debate with philosophers as Paul did is not the calling of every Christian. But we must not settle for putting our faith in a box, apart from our intellectual life.
B. Thought to Remember Search the Scriptures daily. Additional Notes Paul preaches at Thessalonica Acts 17 Notes For Verse 1 a [Amphipolis] A city of Macedonia built on an island in the middle of the river Strymon where it empties into the Aegean Sea. About 33 miles southwest of Philippi. b [Appolonia] About 30 miles south of Amphipolis and 30 miles west of Thessalonica. c [Thessalonica] Built by Cassander and named for his wife. It is now called Saloniki, an important city of Greece. There were many Jews here and a synagogue. d [synagogue of the Jews] Another place of Jewish worship was the proseuche (notes, Acts 16:13,16). Greek: proseuche (GSN-<G4335>), a place of prayer and worship where there was no synagogue. A spacious, uncovered amphitheatre. There were many such places among the Jews on sea sides or on rivers. Went into the proseuche (GSN-<G4335>), place of prayer (note a, Acts 16:13). Thus, not in the act of prayer, but the place of worship for the purpose of reading the prophets and prayer. The apostles spent many days here preaching the gospel (Acts 16:18). Notes For Verse 2 a [reasoned] Greek: dialegomai (GSN-<G1256>), reason with (Acts 17:2; 18:4,19; 24:25); dispute (Mk. 9:34; Acts 17:17; 19:8-9; 24:12; Jude 1:9); speak (Heb. 12:5); preach (Acts 20:7,9). Notes For Verse 3 a [Opening] See note, Acts 16:14. Greek: dianoigo (GSN-<G1272>), open effectually. Only in Acts 16:14; 17:3; Mk. 7:34-35; Lk. 2:23; 24:31-32,45. Some people are honest and yield to the Lord to open their hearts and others refuse all offers of God's dealings and are hardened. b [alleging] Greek: paratithemi (GSN-<G3908>), setting before them (Acts 17:3; 14:23; 16:34; 20:32; Mt. 13:24; Mk. 8:6-7; 1Cor. 10:27). c [that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you is Christ] Here we have again the four fundamental facts of the gospel of salvation (1Cor. 15:1-8). See Thirty Major Doctrines Preached. Paul collected the facts of what the Messiah was to do and to suffer and then proved that they were fulfilled to the letter in Jesus Christ. Notes For Verse 4 a [believed] Greek: peitho (GSN-<G3982>), be convinced, not by persuasive words (1Cor. 2:4), but by what Scripture teaches (1Th. 1:7; 2:13). b [consorted with Paul and Silas] Cast their lot with the apostles. c [devout Greeks] See note, Acts 10:2. Being devout, pious, or dutiful to religion. In Acts 10:7 the word "devout" is used of a soldier devoted to Cornelius and in Acts 22:12 it is used of Cornelius being devout according to the law. It is used of religious, unsaved men in Acts 2:5; 13:50; 17:17. d [chief women] Women of the best families (Acts 13:50).
Paul is sent to Berea, and preaches there Notes For Verse 10 a [Berea] About 30 miles from Thessalonica. Notes For Verse 11 a [noble] Greek: eugenes (GSN-<G2104>), well born. Here; Lk. 19:12; 1Cor. 1:26. Hence more courteous and of a better disposition, better education, and more polished. Three Acts of Nobility: 1. Receive the Word of God with all readiness and open-mindedness. 2. Search the Scriptures daily to know the truth. 3. Believe what is plainly written in the Scriptures (Acts 17:12). Notes For Verse 12 a [them believed; also of honourable women which were Greeks] Many, including prominent women. Notes For Verse 22 a [the midst of Mars' hill] In the midst of the judges in court. b [too superstitious] Literally, greatly addicted to religion. Notes For Verse 23 a [devotions] Greek: sebasma (GSN-<G4574>), objects of worship. Only here and in 2Th. 2:4. b [declare I unto you] Since it was a capital offense to preach a new deity in Athens, Paul simply used this inscription as a text then declared that the UNKNOWN GOD they did not know was the one he was representing and making known to them. He was not bringing a new deity, but making known the one they already acknowledged. Eighteen Doctrines of God: 1. Creator of all things (Acts 17:24). 2. Lord of heaven and earth (Acts 17:24). 3. Dwells not in man-made temples. 4. Is not worshiped by man's hands. 5. Universal providence (Acts 17:25) 6. Made all people of one kind (Acts 17:26). 7. He planned habitations (Acts 17:26). 8. He planned the ages (Acts 17:26; 15:18). 9. A God-provided salvation (Acts 17:27) 10. Omnipresence (Acts 17:27) 11. God, the source of all life (Acts 17:28) 12. He is a living Being (Acts 17:29). 13. Revelation of God (Acts 17:30) 14. Repentance commanded (Acts 17:30) 15. Great judgment day appointed (Acts 17:31; Rev. 20:1-15; Mt. 12:36; Rom. 2:16)
16. The whole world to be judged in righteousness (Acts 17:31; Rev. 20:11-15) 17. Jesus Christ to judge (Acts 17:31; Jn. 5) 18. Resurrection of Jesus Christ guarantees justice to all (Acts 17:31; 1Cor. 15) Notes For Verse 24 a [made the world and all things therein] Paul shows here that idol gods shut up in temples could not be the Unknown God, for they were less than the places in which they were contained. This was an attack against all of Greek idolatry. b [dwelleth not in temples made with hands] Paul quotes Stephen, the man whom he first heard preach (Acts 7:48). Notes For Verse 25 a [worshipped] Greek: therapeuo (GSN-<G2323>), wait upon, minister, heal. True worship is such and will do all this (Jn. 4:24; Isa. 40:31; Acts 1:4). b [as though he needed any thing, seeing he giveth to all life, and breath, and all things] This was an attack against the images and all service and supply to them. The Unknown God had need of nothing, for He was alive, giving life, breath, and other things to all creatures. Notes For Verse 28 a [in him we live, and move, and have our being] He is the source of life (Heb. 1:3). b [poets have said, For we are also his offspring] This was quoted from Aratus, a poet of Cilicia, Paul's own country.