Areopagus [Mars Hill meeting place].” AMPLIFIEDThe Book of Acts
Lesson Number 73
TRANSLATION LEGEND: ALT = Analytical-Literal Translation (2005), AMPLIFIED = Amplified Bible (1965), ASV = American Standard Version (1901), BBE=Bible in Basic English (1949), DRA = Douay-Rheims (1899), ERV = English Revised Version (1885), ESV = English Stand Version (2001), GNB = Good News (1966), GWN = God’S Word (1995), IE = International English, ISV = International Standard Version (1967), JPS = Jewish Publication Society (1917), KJV = King James Version (1611), L.ITV = Literal Translation of the Bible ((1976), LIVING = Living Bible (1971), MKJV = Modern KJV (1962), MONTGOMERY = Montgomery’s New Testament (2001), MRD = Peshitta-James Murdock Translation (1852), NAB = New American Bible (2002), NASB = New American Standard Bible (1977), NAU = New American Standard Bible (1995), NIB = New International Bible, NIV = New International Version (1984), NJB = New Jerusalem Bible (1985), NKJV = New King James Version (1979), NLT =New Living Translation (1996), NRSV = New Revised Standard Version (1989), PHILLIPS = J B Phillips New Testament (1962), PNT = BISHOP’S New Testament (1595), RSV = Revised Standard Version (1952), TNK = JPS Tanakj (1985), Webster = The Webster Bible (1833),WEYMOUTH = Weymouth’s New Testament (1903), WILLIAMS = William’s New Testament (1937), TYNDALE = Tyndale’s Bible (1526), WYCLIFFE = Wycliffe New Testament (1382), YLT =Young’s Literal Translation (1862).
---------- Lexicon and Bible Translation Codes with Identification -----------
LEXICON LEGEND: FRIEBERG = Friberg Lexicon, UBS = UBS Lexicon, LOUW-NIDA = Louw-Nida Lexicon, LIDDELL SCOTT = Liddell Scott Lexicon, THAYER = Thayer’s Greek Lexicon, LEH = LEH Lexicon, GINGRICH = Gingrich Lexicon
DISCLAIMER: The quoting of other translations is not to be taken as a condoning of them. My purpose is rather to show the remarkable diversity, and sometimes outright contradictions that exist among these various versions of Scripture. Our understanding of the Word of God ultimately depends upon our comprehension of the Lord Himself and His eternal purpose. Where this understanding is not present, we are shut up to scholasticism and conjecture, both of which are of the world, not of God.
PAUL IS STIRRED IN ATHENS“17:16 Now while Paul waited for them at Athens, his spirit was stirred in him, when he saw the city wholly given to idolatry. 17 Therefore disputed he in the synagogue with the Jews, and with the devout persons, and in the market daily with them that met with him. 18 Then certain philosophers of the Epicureans, and of the Stoicks, encountered him. And some said, What will this babbler say? other some, He seemeth to be a setter forth of strange gods: because he preached unto them Jesus, and the resurrection. 19 And they took him, and brought him unto Areopagus, saying, May we know what this new doctrine, whereof thou speakest, is? 20 or thou bringest certain strange things to our ears: we would know therefore what these things mean. 21 For all the Athenians and strangers which were there spent their time in nothing else, but either to tell, or to hear some new thing.”
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INTRODUCTION
A BRIEF SUMMARY OF THE TEXT
As Paul awaited the arrival of Silas and Timothy, he apparently spent time, among other things, looking about in the city. He is chagrined when he sees the city completely given over to idolatry. He cannot overlook the matter as it chaffs against his spirit. Immediately he heads for the Jewish synagogue, and engages in disputation with the Jews, as though to rebuke them for not addressing the prevalence of idolatry in the city in which they lived. He also disputed with the devout people, no doubt addressing the same matter. He even spoke daily in the market place with those who met with him, taking up the matter of the prevalence of idolatry in Athens. Eventually he confronts some philosophers who are intrigued by what he has been declaring. It all sounds strange to them, and they ask for a meeting in which he will expound what he means by the strange teaching he is delivering. Here was an open door, and the Apostle will eagerly enter into it.
MORE EXPOSURE TO REAL SPIRITUAL LIFE
As we proceed through this book, we are being exposed to real spiritual life. Both the manner and focus of life in Christ Jesus is being made known and confirmed in human experience. It has become fashionable in certain Christian circles for spirituality to be a kind of adjunct, or appurtenant to life. It is set forth as another dimension of living, but not as the main focus. These days, the actual amount of time that a professing Christian spends feeding the soul, examining oneself, and engaging in a quest for glory is minimal, to say the least. The religion of the day has actually been tailored so this view can be maintained without a twinge of conscience. It is not unusual to hear of gatherings of believers being reduced so they can supposedly spend more time with their families. More and more, the church is providing extracurricular activities for its members – and that is generally the quality time they spend together. A relevant assembly is perceived as having all kinds of community activities designed to draw people into its membership. Everything from organized sports to exercise centers and clubs are quite common within the prominent churches of our time.
THE IMPACT OF DIVINE CHOICE
It certainly is not that such things are of themselves unlawful – at least that appears to be the safe thing to say. However, there is absolutely nothing like this in all of Scripture. When God chose Israel as His own people, He tailored all of their activities around Himself. Their feast days were in honor of His work. Their rest was devoted to a recollection of His Person as well as a cessation from work. They were taught o give their best to the Lord – the first fruits of their substance. They were taught that their first love belonged to the Lord. Their language – “the Jews language” (2 Kgs 18:26,28; Neh 13:24) was actually a theological language. They were taught to define good and evil within the context of God Himself. Their Law was given to them by God. Their leaders were given to them by God. Rather than raising up entertainers and business men for them, He raised up prophets who kept God before them.
A PEOPLE FOR HIMSELF
The Lord spoke clearly on His reason for choosing Israel. “This people have I formed for Myself; they shall show forth My praise” (Isa 43:21). In assessing the purpose of Israel and their deliverance David confessed, “And what one nation in the earth is like thy people, even like Israel, whom God went to redeem for a people to Himself, and to make Him a name . . . ” (2 Sam 7:23). Their obedience and covenant keeping was to be in view of their association with the Lord Himself: “Now therefore, if ye will obey My voice indeed, and keep My covenant, then ye shall be a peculiar treasure unto Me above all people: for all the earth is Mine” (Exodus 19:5).
In Christ Jesus, the same objective is set forth, except it is even more full, because of the settling of the sin-issue. “Having predestinated us unto the adoption of children by Jesus Christ to Himself, according to the good pleasure of His will” (Eph 1:5). And again, “Who gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works” (Titus 2:14). And again, “Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for His name” (Acts 15:14). And finally, “For none of us liveth to himself, and no man dieth to himself. For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord's” (Rom 14:7-8).
We belong to God, not to the world, and certainly not to ourselves. We are His by creation (Psa 100:3; 1 Pet 4:19), and His again by redemption (Eph 2:10; 1 Pet 1:18). The Lord has “bought” us, and we belong to Him (1 Cor 6:19-20).
We must not allow this reality to be buried beneath the rubble of supposed religious practicality and life in this world! It is true that we ARE the “salt of the earth” and “the light of the world” (Matt 5:13–14) – but that is solely because of our identity with God through Christ. “Salt” and “light” are the consequence of what we are in Christ, not the objective of life. That is a must critical distinction!
JESUS SPEAKS ON THE MATTER
When Jesus chose His disciples – twelve of them – it was so they “should be with Him, and that He might send them forth to preach” (Mk 3:14). When speaking to the multitudes about following Him, the Lord was straightforward about what was required.
➪ JESUS IS TO BE THE MAIN PERSON. “If any man come to Me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be My disciple” (Luke 14:26).
➪ BEARING ONE’S OWN CROSS IS ESSENTIAL. “And whosoever doth not bear his cross, and come after Me, cannot be My disciple” (Luke 14:27).
➪ SELF DENIAL AND DAILY CROSS BEARING IS IMPERATIVE. “And He said to them all, If any man will come after Me, let him deny himself, and take up his cross daily, and follow Me” (Luke 9:23).
➪ NO OTHER ALLEGIANCE IS TO BE GIVEN PRIORITY. “So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be My disciple” (Luke 14:33).
CLARIFIED IN APOSTOLIC DOCTRINE
The apostles left no doubt about the manner in which men are to live. Men are strictly prohibited from living for themselves. Prior to being in Christ, it was their predominate interest in self that condemned them, moving them to become the servants of sin. However, God will not accept a people who lives for themselves.
➪ JESUS DIED AND ROSE AGAIN TO MOVE MEN AWAY FROM THIS KIND OF LIVING. “For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead: and that He died for all, that they which live should not henceforth live unto themselves, but unto Him which died for them, and rose again” (2 Cor 5:14-15).
➪ IN CHRIST WE BECOME SERVANTS TO GOD. “But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life” (Rom 6:22).
➪ HOLINESS IS IMPERATIVE. “As obedient children, not fashioning yourselves according to the former lusts in your ignorance: But as He which hath called you is holy, so be ye holy in all manner of conversation; Because it is written, Be ye holy; for I am holy” (1 Pet 1:14-16).
➪ THE REST OF OUR LIVES ARE TO BE LIVED UNTO THE LORD. “Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin; That he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God” (1 Pet 4:1-2).
Paul is a sterling example of someone who took these words seriously. He explained to the Philippian church something he did not, so far as the record is concerned, share with any one else. Their spiritual consistency “from the first day” of their new life appears to have qualified them to hear such a marvelous testimony. Philippians 3:7-14 contains a most marvelous testimony that confirms why Paul lived the way he did.
➪ HE DISCARDED ALL COMPETING INTERESTS, COUNTING THEM LOSS FOR CHRIST. “But what things were gain to me, those I counted loss for Christ” (Phil 3:7).
➪ HE FORFEITED AN ENTIRE RELIGIOUS CAREER IN ORDER THAT HE MIGHT COME TO KNOW CHRIST. “Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ” (Phil 3:8).
➪ HIS CONSISTENT QUEST WAS TO BE FOUND IN CHRIST POSSESSING A RIGHTEOUSNESS THAT WAS FROM GOD BY FAITH. “And be found in Him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith” (Phil 3:9).
➪ HE DID THIS IN ORDER THAT HE MIGHT PARTICIPATE IN THE LIFE OF CHRIST. “That I may know Him, and the power of His resurrection, and the fellowship of His sufferings, being made conformable unto His death” (Phil 3:10).
➪ HIS AIM WAS FOR THE RESURRECTION OF THE DEAD TO BE AN ASSET TO HIM. “If by any means I might attain unto the resurrection of the dead” (Phil 3:11).
➪ HE KNEW HE HAD NOT YET TAKEN HOLD OF EVERYTHING FOR WHICH CHRIST HAD TAKEN HOLD OF HIM, AND SO FOLLOWED EAGERLY AFTER CHRIST IN ORDER TO DO SO. “Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus” (Phil 3:12-14).
This was not a posture of life intended to be uncommon among believers – even though that is how it appears in our time. To confirm that this is, in fact, the standard, or norm, for life, Paul adds these words. “Let us therefore, as many as be perfect, be thus minded.” Knowing that some were not yet living in this manner, he adds this word: “and if in any thing ye be otherwise minded, God shall reveal even this unto you.” That is, God will confirm to the hearts of those who are serious toward Him that this is really the only acceptable way to live! However, those who are not yet able to take hold of what he had said were not to sit idly by. Instead, they were to live up to the level of understanding that they had, living solely for the Lord. Thus he adds, “Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing” (Phil 3:16). The teaching is that as this kind of life is maintained, it will be the context in which the Lord will confirm the absolute necessity of living in this manner – He will “reveal even this unto you!”
WHAT DOES THIS HAVE TO DO WITH OUR TEXT?
All of this is not far removed from the text we are considering. This is the kind of life that is being recorded. The way Paul lives, and the reason for it, is why he was stirred within when he saw vain living. It is why he had a fervent zeal to correct flawed thinking, and establish sound thought. It is why he was concerned for the churches, and why he would not keep quiet, even when it put his life in jeopardy. It is why you never read of him getting caught up in domestic, social, or political crisis.
When Paul dealt with issues of life, he always did so within the context of the responsibility of men to God, and the fact that they would eventually stand before Him. There is unvarying consistency in his approach to life, which is as it should be. All of this is being lived out in our text.
PAUL WAS WAITING FOR THEM
“ 17:16a Now while Paul waited for them at Athens . . . ” Other versions read, “while Paul was waiting,” NASB “was waiting for Silas and Timothy.” GWN
The word Greek translated “waited for” is evkdecome,nou, and means “to look for, expect, wait for, await,” THAYER “wait for, expect to happen,” FRIBERG “look forward to,” UBS and “to remain in a place and/or state, with expectancy concerning a future event.” LOUW-NIDA This has more to do with an attitude than with the physical stance – although it does involve Paul remaining in Athens, the designated place of meeting (17:15). This is waiting with expectancy, looking forward to something that is going to take place. The various places this word is used in Scripture confirms its meaning.
➪ THE IMPOTENT FOLK AT THE POOL OF BETHESDA. “In these lay a great multitude of impotent folk, of blind, halt, withered, WAITING for the moving of the water” (John 5:3). These people waited expectantly for the opportunity to be healed.
➪ WAITING FOR ONE ANOTHER AT THE LORD’S TABLE. “Wherefore, my brethren, when ye come together to eat, TARRY one for another” (1 Cor 11:33). This involves anticipating the rare fellowship believers have around the table of the Lord.
➪ PAUL’S ANTICIPATION OF SEEING TIMOTHY. “Now if Timotheus come, see that he may be with you without fear: for he worketh the work of the Lord, as I also do. Let no man therefore despise him: but conduct him forth in peace, that he may come unto me: for I LOOK for him with the brethren” (1 Cor 16:10-11). Paul anticipated seeing Timothy and the brethren hearing their reports, and enjoying their fellowship.
➪ JESUS WAITING FOR HIS ENEMIES TO OPENLY BECOME HIS FOOTSTOOL. “But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God; From henceforth EXPECTING till his enemies be made his footstool” (Heb 10:12-13). Jesus is looking forward to the time when His enemies will be openly made known, and will publicly bow the knee to Him and confess His name.
➪ ABRAHAM, LOOKING FOR A CITY. “For he LOOKED for a city which hath foundations, whose builder and maker is God” (Heb 11:10). Abraham knew there was a residence that was permanent, where unhindered fellowship with God would be enjoyed. He looked forward to being a part of that city.
➪ PATIENTLY WAITING FOR THE LORD. “Be patient therefore, brethren, unto the coming of the Lord. Behold, the husbandman WAITETH for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain” (James 5:7). The anticipation of believers for the return of the Lord is mirrored in the expectancy of a husbandman who has faithfully cultivated his vineyard, and now looks forward to eating the fruit of it.
➪ THE LONGSUFFERING OF GOD WAITING IN THE DAYS OF NOAH. “Which sometime were disobedient, when once the longsuffering of God WAITED in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water” (1 Pet 3:20). While Noah built the ark, the Lord patiently endured with much longsuffering the vessels of wrath, fitted for destruction. He did this in the glad prospect of the purging of the world its defiling inhabitants and the saving of Noah.
Thus Paul waited expectantly for Silas and Timothy, looking forward to seeing them. This doubtless had respect to their labors in the Lord specifically, and their love for one another secondarily. Paul was especially endeared to these brethren because they had labored with him in the Gospel. Our love of the brethren is directly related to our involvement in the “good, and acceptable, and perfect will of God” (Rom 12:2). It is within the framework of the work of the Lord that the love of the saints for one another is cultured.
THE INTER-DEPENDENCE OF THE MEMBERS OF CHRIST’S BODY
According to Divine purpose, there is an inter-dependence that exists among the members of the body of Christ. This is the means through which the limited capacity of individuals is addressed. By “limited,” I mean no person is capable of receiving all that God had provided in Christ Jesus. The fulness of the Godhead could only dwell “bodily” in Jesus Christ (Col 1:19; 2:9). In His infinite wisdom, God has provided a bride for His Son that consists of “many members” – and yet together they are “one body.” As it is written, “For as we have many members in one body, and all members have not the same office: So we, being many, are one body in Christ, and every one members one of another” (Rom 12:4-5). And again, “For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ . . . But now are they many members, yet but one body” (1 Cor 12:12,20).
The “fulness of Christ” is poured forth into His body, which consists of “many members” spanning many ages, and in varied locations. Thus Christ ministers to His people through His people, each one contributing what their particular measure of faith is designed to do. It is not possible to circumvent, or sidestep, this means, and yet grow in grace and in the knowledge of our Lord Jesus Christ. This is precisely how spiritual growth and sustenance is achieved. Paul speaks of this in Ephesians 4:15-16: “But speaking the truth in love, may grow up into Him in all things, which is the head, even Christ: From whom [Christ, the Head of the body] the whole body fitly joined together and compacted by that which every joint supplieth [the point at which members minister to one another], according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love” (Eph 4:15-16).
THE POINT OF THIS
The point of these observations is that Paul was not waiting for mere friends, but for those who could join him in the work, and minister to him as well. Embracing the nature of life in Christ Jesus, he did not know them “after the flesh,” or “from a human point of view” NRSV (2 Cor 5:16). Some Pauline expressions will confirm that this is the way he thought.
➪ “Greet Priscilla and Aquila my helpers in Christ Jesus” (Rom 16:3).
➪ “Greet Mary, who bestowed much labor on us” (Rom 16:6).
➪ “Salute Andronicus and Junia, my kinsmen, and my fellowprisoners, who are of note among the apostles, who also were in Christ before me” (Rom 16:7).
➪ “Salute Urbane, our helper in Christ, and Stachys my beloved” (Rom 16:9).
➪ “Timotheus my workfellow . . .” (Rom 16:21).
➪ “Now if Timotheus come, see that he may be with you without fear: for he worketh the work of the Lord, as I also do” (1 Cor 16:10).
➪ “But I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may be of good comfort, when I know your state. For I have no man likeminded, who will naturally care for your state” (Phil 2:19-20).
➪ “But thanks be to God, which put the same earnest care into the heart of Titus for you. For indeed he accepted the exhortation; but being more forward, of his own accord he went unto you” (2 Cor 8:16-17).
Paul’s desire for Silas and Timothy is firmly set within the circumference of the will and work of God. For a season, this was not the kind of companionship he could have with John Mark. At one time he forsook the work of the Lord, and thus Paul did not desire his companionship when he determined to revisit the churches to see how they were doing (Acts 15:38). By the grace of God that circumstance did change, for Mark did come to his right mind (2 Tim 4:11). Paul did not overlook either his decline or his recovery.
HIS SPIRIT WAS STIRRED BY WHAT HE SAW
“ 16b . . . his spirit was stirred in him, when he saw the city wholly given to idolatry.”
As Paul was waiting for Silas and Timothy, he sees the city of Athens from a different viewpoint. Here is a man of God with the Spirit of God, who is engaged in a fervent quest to know Christ at all cost, and be found in Him having the righteousness that comes from God through faith (Phil 3:7-9). What does a man like that see in the great city of Athens, and how does he respond to what he sees? Here we will see how deeply the human spirit is impacted by fellowship with Christ (1 Cor 1:9).
HIS SPIRIT WAS STIRRED
“ . . . his spirit was stirred in him . . .” Other versions read, “his spirit was provoked,” NKJV “his spirit was being provoked,” NASB “he was greatly distressed,” NIV “he was deeply distressed,” NRSV “his spirit was troubled,” BBE “his spirit within him was disturbed,” CJB “his spirit was painfully excited,” DARBY “this upset him,” GWN “he was pained in his spirit,” MRD “he grew exasperated,” NAB “his whole soul was revolted,” NJB “his spirit was stirred to its depths,” WILLIAMS and “his spirit was grieved and aroused.” AMPLIFIED
The word “stirred” is translated from a word meaning, “to irritate, provoke, rouse to anger,” THAYER “arouse, excite, stimulate; in a negative sense provoke, irritate, cause to be upset,” FRIBERG “to anger, provoke, irritate, exasperate,” LIDDELL-SCOTT and “provoke to wrath, irritate pass. become irritated, angry.” GINGRICH
Paul’s reaction to what he saw reflected his participation in the Divine nature (2 Pet 1:4). It was a godly reaction, and, for that reason, is to be duly noted by us.
When a person is born again, he is immediately set at variance with the world. This is because “the new man” is created “in righteousness and true holiness” – neither of which is in the world. We are categorically told, “all that is in the world . . . is not of the Father, but is of the world” (1 John 2:16). By comparison, those who are abiding in Christ, and have fellowship “with the Father,” are continuing “in the Father” (1 John 2:24), and “God dwelleth in him” (1 John 4:15). This circumstance puts the believer at variance with the world. The more evident the world becomes, the more pronounced is the variance. Therefore, what Paul saw in Athens provoked his spirit. It was a clash of natures – the mundane with the Divine, the false with the true, and delusion with illumination.
The absence of this kind of sensitivity is a revelation of a carnal mind and an alienated spirit. The presence of such a reaction is confirmation that one is in fellowship with the Son of God. On one occasion, when Jesus was at the tomb of Lazarus, He took special note of Mary weeping, and “the Jews also weeping.” It is written when He saw this hopeless weeping, “He groaned in the spirit, and was troubled” (John 11:33). Other versions read, “was deeply moved in spirit, and was troubled,” NASB “was greatly disturbed in spirit, and deeply moved,” NRSV and “He was deeply moved in spirit and troubled. [He chafed in spirit and sighed and was disturbed.]” AMPLIFIED As Jesus went to the grave, amidst all of this weeping, it is written that He came to it “again groaning in Himself” (John 11:38).
HE SAW THE CITY
“ . . . when he saw the city wholly given to idolatry.” Other versions read, “given over to idols,” NKJV “beholding the city full of idols,” NASB “all the town full of images of the gods,” BBE “subject to idols,” GWN “idols he saw everywhere in the city,” NLT “the city given to worshiping of images,” TNT and “completely steeped in idolatry.” WILLIAMS
Pliny wrote that at the time of Nero Athens had 30,000 public statutes, “besides countless private ones in homes.” The sight of such statuary was oppressive to Paul’s spirit, and very troubling, for they were all tributes to false gods. The insensitive soul would see them as a cultural phenomenon, and probably marvel at the precision of the art – but that is not how Paul viewed those images.
The Scriptures never refer to idols as art-forms, or the expression of various cultures. Jacob commanded his household, “Put away the strange gods that are among you” (Gen 35:2). The Law commanded, “Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth” (Ex 20:4). “Ye shall not make with Me gods of silver, neither shall ye make unto you gods of gold” (Ex 20:23). “Thou shalt make thee no molten gods” (Ex 34:17). “Ye shall make you no idols nor graven image, neither rear you up a standing image, neither shall ye set up any image of stone in your land, to bow down unto it: for I am the LORD your God” (Lev 26:1). “Take ye therefore good heed unto yourselves; for ye saw no manner of similitude on the day that the LORD spake unto you in Horeb out of the midst of the fire: lest ye corrupt yourselves, and make you a graven image, the similitude of any figure, the likeness of male or female, the likeness of any beast that is on the earth, the likeness of any winged fowl that flieth in the air, the likeness of any thing that creepeth on the ground, the likeness of any fish that is in the waters beneath the earth: And lest thou lift up thine eyes unto heaven, and when thou seest the sun, and the moon, and the stars, even all the host of heaven, shouldest be driven to worship them, and serve them, which the LORD thy God hath divided unto all nations under the whole heaven” (Deut 4:15-19). God referred to such images as “abominations” (Deut 27:15; 32:16).
I believe it was John Bunyan who once said, “You can tell how close a man is to God by how he shudders at the word ‘world.’ Like godly men before and after him, he knew the impact of the glory of God upon the spirit of the redeemed ones. After all, it was the “light of the knowledge of the glory of God in the face of Jesus Christ” that initially transformed them (2 Cor 4:6). Further, it is as they continue “beholding as in a glass the glory of the Lord” that they are “constantly being transfigured into His very own image in ever increasing splendor and from one degree of glory to another” AMPLIFIED (2 Cor 3:18).
Now, imagine someone involved in that kind of transformation suddenly being confronted with the sight of multitudes of idols everywhere he went. Because these idols were actually tied to demons (2 Chron 11:15; Psa 106:7; 1 Cor 10:20), the sight of them constituted an assault upon the spirit of Paul, and he was troubled, disturbed, and pained in his spirit because of it.
Unfortunately, there has been a kind of Christianity perpetrated in our day that allows people to feel at home in place like Las Vegas, that is given over to gambling. Professing Christians are often not offended by the theater marquees, literature on display in retail stores, and the indecent display of flesh in the streets. They have become accustomed to seeing such things, and even though they may not partake of them, they are not offended by them. A great tragedy has taken place in the professing church when such spiritual dulness and insensitivity is common within it.
If men are not offended by sin, they will more easily indulge in it. This is a good reason to learn to “hate evil,” which we are admonished to do (Psa 97:10), and which “the new man” does (Eph 4:24).
HE DISPUTED IN THE SYNAGOGUE
“ 17a Therefore disputed he in the synagogue with the Jews . . . ” Other versions read, “he reasoned,” NKJV “was reasoning,” NASB “he argued,” NRSV “had discussions,” BBE “he debated,” NAB “he reasoned and argued,” AMPLIFIED and “He felt compelled to discuss the matter with the Jews in the synagogue.” PHILLIPS
The word “disputed” comes from a Greek word that means, “to converse, discourse with one, argue, discuss: absolutely, with one drawing arguments from the Scriptures,” THAYER “of disputations contend, argue, dispute . . . of speaking to someone in order to convince address, speak, reason with,” FRIBERG “debate,” UBS and “of disputations contend, argue, dispute . . . of speaking to someone in order to convince address, speak, reason with.” LOUW-NIDA
Other places this word is used are as follows. I have highlight the English word that is translated from the above Greek word.
➪ “But they held their peace: for by the way they had disputed among themselves, who should be the greatest” (Mark 9:34).
➪ “And Paul, as his manner was, went in unto them, and three sabbath days reasoned with them out of the scriptures” (Acts 17:2).
➪ “Therefore disputed he in the synagogue with the Jews, and with the devout persons, and in the market daily with them that met with him” (Acts 17:17).
➪ “And he reasoned in the synagogue every sabbath, and persuaded the Jews and the Greeks” (Acts 18:4).
➪ “And he came to Ephesus, and left them there: but he himself entered into the synagogue, and reasoned with the Jews” (Acts 18:19).
➪ “And he went into the synagogue, and spake boldly for the space of three months, disputing and persuading the things concerning the kingdom of God” (Acts 19:8).
➪ “But when divers were hardened, and believed not, but spake evil of that way before the multitude, he departed from them, and separated the disciples, disputing daily in the school of one Tyrannus” (Acts 19:9).
➪ “And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight” (Acts 20:7).
➪ “And there sat in a window a certain young man named Eutychus, being fallen into a deep sleep: and as Paul was long preaching, he sunk down with sleep, and fell down from the third loft, and was taken up dead” (Acts 20:9).
➪ “And they neither found me in the temple disputing with any man, neither raising up the people, neither in the synagogues, nor in the city” (Acts 24:12).
➪ “And as he reasoned of righteousness, temperance, and judgment to come, Felix trembled, and answered, Go thy way for this time; when I have a convenient season, I will call for thee” (Acts 24:25).
➪ “And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him” (Heb 12:5).
➪ “Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee” (Jude 1:9).
Reasoning and disputation assume that opposing and contradicting ideas are present – misconceptions and delusions. The kind of disputation mentioned in this text releases the truth in such an environment. Contradicting ideas are not always held by hostile or obstinate hearts. There are always people like Saul of Tarsus who are wrong about Jesus and “the way” (Acts 24:14), yet are living “in all good conscience before God” (Acts 23:1). In fact, Paul reflected on that time of his life before king Agrippa: “I verily thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth” (Acts 26:9). In his mind, he was serving God within the framework of the Old Covenant, completely unaware of what had taken place when Jesus died and rose again – that there was a new and better covenant in place, and that the “old is ready to vanish away” (Heb 8:6,13). Such people can be persuaded by the truth.
In This Text
In this text, the subject matter was unquestionably Jesus Christ. However, he no doubt introduced that grand Subject by addressing the matter of idolatry, for Paul’s spirit had been stirred with the sight of its prevalence in Athens. What had the Jews been saying about this – those who had the stewardship of the Law, which forbade idolatry? How is it that idolatry could flourish in the presence of God’s covenanted people?
Lawful and Unlawful Controversy
While the insightful preacher and/or teacher does not look for controversy, he is not afraid of it. Truth is superior to the lie, and enlightenment to ignorance. When Stephen “disputed” with certain Jews in a synagogue of the Libertines, “they were not able to resist the wisdom and the spirit by which he spake” (Acts 6:10). Even in his early days, and within Jewish “synagogues” that were not amiable, Paul “confounded the Jews which dwelt at Damascus, proving that this is very Christ” (Acts 9:20,22).
Paul wrote to Titus, declaring that the shepherds of the flock must be “Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers” (Titus 1:9). He also wrote concerning false teachers “whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre's sake” (Titus 1:11). Both of those activities involve lawful disputation and reasoning. I say “lawful,” because there is a form of disputation that is not lawful, because there is no way that it can be profitable. That sort of discussion involves “foolish unlearned questions . . . genealogies, and contentions and striving about the law” (2 Tim 2:23; Tit 3:9). Such discussions have nothing to do with the Lord’s Christ, salvation, or eternal things, and therefore they are unprofitable. Not only that, they have a defiling and distracting impact upon both the heart and the spirit, causing men to leave the narrow way that leads to life.
Many a poor soul has missed much needed spiritual resources because they have been distracted from them to lesser things. The people of God are to choose carefully the things about which they reason and dispute.
HE DISPUTED WITH DEVOUT PERSONS
“ 17b . . . and with the devout persons . . . ” Other versions read, “Gentile worshipers,” NKJV “God-fearing Gentiles,” NASB “God fearing Greeks,” NIV “God-fearers,” BBE “those who worshiped God,” CSB “them that served God,” DARBY “them that were religious,” GENEVA “converts to Judaism,” GWN “God-fearing Greeks in the synagogue,” NET “the worshiping persons,” YLT “Greeks who worshiped the true God,” IE “devout proselytes,” MONTGOMERY and “those who worshiped there.” AMPLIFIED
The words “devout persons” are translated from the single Greek word sebome,noij (seb-om-ahee). As used here, its lexical meaning is "to feel awe". . . before God . . . ‘to worship,’ is translated ‘devout,” VINE’S GREEK DICTIONARY “to revere, the worship . . . proselytes . . . men that worship God,” THAYER “as a religious technical term applied to Gentiles who accepted Judaism's belief in one God and attended the synagogue but did not become Jewish proselytes by undergoing male circumcision,” FRIBERG “to worship, be religious,” LIDDELL-SCOTT “to worship, to revere (God),” LEH and “Godfearers, worshipers of God, unconverted Gentiles who were attracted to the legacy of Israel but did not assume all the obligations of the Jewish law,” GINGRICH “‘pious,’ ‘dutiful,’ ‘reverential’ . . . probably, though not necessarily, proselytes of the gate, heathen by birth, who attended the synagogue services and worshiped God.” ISBE The English word “devout” means, “1. devoted to religion or to religious duties or exercises 2. expressing devotion or piety ‘a devout attitude’ 3. devoted to a pursuit, belief, or mode of behavior.” MERRIAM-WEBSTER
The “devout persons” were those who gave outward evidence of a persuasion of the truth they had heard. How is it that they could endure the prominence of idolatry? Had not these images chaffed against their spirits? Or, were they aware of how serious it is to flaunt false gods before the face of the God of heaven? I do not doubt that Paul’s dialog was laced with spiritual logic, and peppered with gentle rebukes.
ON BEING DEVOUT
The way “devout” is used in Scripture emphasizes the outward conduct of the individual. Having embraced the concept and Person of God, these people shape their lives around what they have come to know about Him. Such people engage in a hearty and sincere effort to please Him. Thus other versions employ the words “worshipers,” NKJV “God-fearing,” NASB “served God,” DARBY and “religious.” GENEVA
Being Devout and Being Religious
As used in Scripture, the words “religion” and “religious,” like “devout,” have to do with outward conduct. Although these words are often used in a derogatory manner by modern churchmen, they are basically good words, and do not necessarily imply hypocrisy or a lack of genuineness. Some of its uses are as follows.
➪ “Which knew me from the beginning, if they would testify, that after the most straitest sect of our religion I lived a Pharisee” (Acts 26:5).
➪ “If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain” (James 1:26).
➪ “Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world” (James 1:27).
The kinship between these two words (“devout” and “religious”) is confirmed by the translation of a form of the same Greek word used in this text (sebome,nwn). It is found in Acts 13:43, and is translated “religious.” Once again, it is emphasizing the outward conduct of those so described.
Living Up to What Is Known
In a nutshell, so to speak, “devout” people are living up to the level of their understanding of God and His requirements. They are living in a good conscience, and shaping their lives by their perception of both the nature and will of God. This, of course, is not a static condition, for the knowledge of God is a sphere of increase and advancement. This is so much of a reality, that only those who DO live up to their measure of understanding will be given more. The King Himself affirmed, “unto you that hear shall more be given. For he that hath, to him shall be given: and he that hath not, from him shall be taken even that which he hath” (Mark 4:24-25). “Devout” people fall into that category.
Being Devout and Being Blameless
Circumspect and pious men were referred to as being “devout.” These are people whose devotion could be observed. They include Simeon (Lk 2:25), the Jews present on the day of Pentecost (Acts 2:5), the men who carried Stephen to his burial (Acts 8:2), Cornelius (Acts 10:2), and Ananias, who was sent by the Lord to Saul of Tarsus (Acts 22:12). Their manner of life could be described as “blameless,” for they did not intentionally walk contrary to the Lord. In this sense Zecharias and Elizabeth are described as being “both righteous before God, walking in all the commandments and ordinances of the Lord blameless” (Luke 1:6). Paul said of his life prior to being in Christ, “Concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless” (Phil 3:6). Paul also alluded to this condition when he wrote to the Philippians, “Do all things without murmurings and disputings: that ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world” (Phil 2:14-15).
While contemporary teachers are frequently heard explaining the flawed conduct of professed believers, the God of those believers is admonishing them to live an exemplary manner. They are to “walk worthy of the Lord unto all pleasing” (Col 1:10), and “walk worthy of God, who hath called you into His kingdom and glory” (1 Thess 2:12).
In Our Times
It ought to be noted that the prominence of psychiatry, which is a human effort to understand human makeup, has thrown a shroud of obscurity over the necessity of being “devout.” It actually brings nothing to the table of salvation, but only seeks to slightly subdue the expression of uncomely manners. It offers explanations for unseemly conduct that salve the conscience, and make unholy conduct appear differently than it really is.
The Bar of Devotion Has Been Raised
However, in Christ Jesus, the bar of devoutness has been greatly elevated. A number of things have taken place that accounts for this higher standard of conduct. These are all effective in those who are in Christ Jesus.
➪ Jesus has taken away the sin of the world (John 1:29; Heb 9:26).
➪ Jesus has reconciled men unto God (Col 1:21).
➪ Peace has been made between God and man (Col 1:20).
➪ Men are a new creation in Christ Jesus, with new capacities and desires (2 Cor 5:17; Eph 2:10).
➪ Men now have access to God, and can come boldly to the throne of grace to obtain mercy, and find grace to help in the time of need (Heb 4:16).
➪ God has sent His Holy Spirit into the hearts of those in Christ (Gal 4:6).
➪ Jesus ever lives to make intercession for those who are coming to God through Him (Heb 7:25; Rom 8:34).
➪ The Holy Spirit within makes intercession for them concerning things of which the believer is not even aware (Rom 8:26-27).
➪ The “new man” has the kind of knowledge that is found in the Lord Himself (Col 3:10).
➪ The “new man” is created in “righteousness and true holiness” (Eph 4:24).
➪ As we behold the glory of the Lord in the face of Jesus, the Holy Spirit is changing us from one increasing stage of glory to another (2 Cor 3:18).
If the tutelage of the elementary schoolmaster, the Law, could provide enough incentive for the ancients to be “devout,” what will be the glorious enablement of life in Christ Jesus? How will any professing believer be able to stand before God and account for a life that did not measure up to that of Job, Abraham, Isaac, Jacob, Joseph, David, and the Prophets? Those, and others like them, are described as those who “should not be made perfect apart from us” NKJV (Heb 11:40). That is, they did not have the advantages of the salvation that is in Christ Jesus. Yet, it is generally accepted that they did more with the introductory things they had, than masses of professed Christians have done with the vast riches that are in Christ Jesus.
It is becoming increasingly difficult to find “devout” people within the professed church. Further, the last two or three generations have very little acquaintance with the very concept of being “devout.” This condition is generally known among leaders in the Christian community. That is why they have invented all manner of incentive, motivational, and corrective programs to straighten out the lives of the people. However, God will not allow any humanly-conceived procedure to do what He alone can do. Further, any effort that does not depend upon the presence and glory of Jesus cannot work – God will not allow it to do so! Men are changed by beholding the glory of the Lord, not the fading glory of a law – any law.
“Devout” people will receive more, because they have handled what they have been given with integrity and consistency. That is the manner of the Kingdom, and a clear record of it is provided in the book of Acts. When you look at men, look for devoted people.
HE DISPUTED IN THE MARKET PLACE
“ 17c . . . and in the market daily with them that met with him.” Other versions read, “in the marketplace daily with those who happened to be there,” NKJV “in the market place every day with those who chanced to be there,” RSV “the market square,” CJB “in the marketplace every day with them that met with him,” ERV “ held discussions every day in the public square with anyone who happened to be there,” GWN “in the market-place with them who daily assembled there,” MRD “in the market place he debated every day with anyone whom he met,” NJB “in the market daily with them that came unto him by chance,” TNT “in the business district of the city, with people who just happened to be there,” IE “ in the marketplace [where assemblies are held] day after day with any who chanced to be there,” AMPLIFIED and “in the open market-place with the passers-by.” PHILLIPS
The word “market” is translated from the Greek word avgora/| (ag-or-ah). Its literal meaning is, “any collection of men, congregation, assembly . . . place where assemblies are held; in the New Testament the forum or public place, where trials are held, and the citizens resort, and commodities are exposed for sale,” THAYER “a place for trading and business, especially as the center of public life forum, public square,” FRIBERG “the place of Assembly; used not only for debating, trials, and other public purposes, but also as a market-place, like the Roman Forum,” LIDDELL-SCOTT and “the center of civic life.” GINGRICH
We must not think of the “marketplace” of Scripture as though it was a modern-day shopping mall. Although commerce did take place, that was not the primary activity of the ancient marketplace. It was primarily a place where people exchanged ideas, and an interchange of thoughts occurred – a place where people marketed ideas, and discussion occurred. A “marketplace” was not an entertainment center or a game room. It was a place where people congregated for interchange – primarily intellectual reciprocation, or the exchange of thought. This ranged from civil trials to philosophical debates and general discussions. Being the cultural center of the world, there was a certain quest for knowledge that characterized Athens. It was not always a quest for proper knowledge, and often lacked true sincerity. However, it was the kind of environment in which the truth could be presented with the expectation of response.
My Own Experience
When I was a young boy, I recall our family taking trips to Southwest Arkansas, where my parents Fred and Rubye had been reared. Saturday was the day everyone went to the small town of Delight. There I sat with my father many times at, what was called, a cracker-barrel. This was a large wooden barrel that held crackers on which the men snacked as they talked with one another. It was quite common for lengthy discussions and debates concerning the Scripture to be taking place in several of these locations. I would listen as my father would debate the Scriptures with others. It was all done in a congenial atmosphere, as men tested their ideas against one another. I do not recall those occasions as being accompanied with any hostility and rudeness. The people seemed to be in quest of Scriptural knowledge, and eager to talk to one another about the variance nuances of Scriptural understanding.
Of course, in our time, this kind of thing has given way to other interests – interests that focus more in pleasure and feeling than in thought and cogitation. I seriously doubt that Paul would be attracted to the shopping malls of our day. They would bear more likeness to the idol-filled hills of Athens than to its marketplace.
Throughout my life, I have found the incalculable value of holy discussion. Here in Joplin, the Word of Fellowship meets frequently for the purpose of discussion, and the exchange of spiritual thought. Such occasions always yield long-term benefits, and the delightful expansion of spiritual understanding.
A RELIGION OF THOUGHT
Throughout God’s dealings with humanity, thought has played a prominent role.
In the Beginning
In the beginning, the first command the Lord gave to Adam required sober thought. “Of every tree of the garden thou mayest freely eat: but of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die” (Gen 2:16-17).
God brought “every beast of the field, and every fowl of the air . . . unto Adam, to see what he would name them: and whatsoever Adam called every living creature, that was the name thereof” (Gen 2:19). That required thought, for I assume Adam named them in strict accord with their nature and appearance.
When the Lord made a wife for Adam, and presented her to him, Adam gave a thoughtful analysis of her and her role: “This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man. Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh” (Gen 2:23-24).
The first temptation was one involving thought: “Now the serpent was more subtle than any beast of the field which the LORD God had made. And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden? . . . And the serpent said unto the woman, Ye shall not surely die” (Gen 3:1-4). That very day, wrong thinking led to the entrance of sin and death into the world.
The first promise of one who would spoil the Tempter was one that appealed to the processes of thought: “And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel” (Gen 3:15).
The Calling of Abraham
The calling of Abraham was an epoch in which the purpose of God was made known more fully. It involved promises and commitments that were conducive to thought, meditation, anticipation, and hope (Gen 12:3; 13:16-17; 15:5-21; 22:17-18).
The Giving of the Law
Having chosen Israel for His own inheritance (Isa 19:25), God gave them a law with its attending judgments and statutes. It was a Law that emphasized thinking, for God said of it, “And these words, which I command thee this day, shall be in thine heart” (Deut 6:6).
They were to teach these words to their children, talk about them when they were sitting in their houses, and when they walked by the way, when they were lying down, and when they got up. They were to display them prominently so they would think about them (Deut 6:7-9). Their’s was a religion of thought – holy and God-centered thought, and it was to be their constant recourse!
The Prophets
God guided, informed, and rebuked His people Israel through the Prophets (Isa 58:1; Jer 1:10,18; 7:25; 25:4; 26:5; 29:19; ; 35:15; 44:4; Dan 9:6,10; Hos 6:5; 12:10; Amos 3:7; Zech 1:6; 8:9). Their messages were appeals to the hearts and minds of the people, and were designed to be brought into the thought processes.
The Lord Jesus
The entire ministry of Jesus was conducive to thought, meditation, contemplation, consideration, and cogitation. Everything He said and everything He did promoted sound thinking. In fact, when He was but a Babe, devout Simeon declared He would deal with the thoughts of men: “that the thoughts of many hearts may be revealed” (Lk 2:35). It is said of Jesus that He knew “their thoughts” (Matt 9:4; 12:25), and “perceived their thoughts” (Lk 5:22). He challenged people by asking, “What do you think?” NKJV (Matt 18:12; 21:28; 22:42).
The Apostles
Who has ever given serious consideration to Apostolic words and writings without being aware that they require serious and protracted thinking? Various forms of the word “think” and “thought” are used thirty-four times in the epistles. Various forms of the word “mind” are used sixty-three times in the epistles. Thinking is integral to spiritual life. Words such as “consider” (2 Tim 2:7; Heb 3:1; 7:1; 12:3), “remember” (Eph 2:11; 2 Tim 2:6; Jude 1:17; Rev 2:5; 3:3), “know” (Rom 6:3,6,16; 8:22,28; 1 Tim 1:9; James 1:3; 2 Pet 1:20; 3:3), “understand” (1 Cor 12:3; 14:20; Eph 1:18; 3:4; 5:17; Col 1:9; 2:21 John 5:10), “comprehend” (Rom 13:9; Eph 3:18), “discern” (1 Cor 2:14; 11:29; Heb 5:14), “perceive” (1 John 3:16), and “meditate” (1 Tim 4:15) – all postulate thought. We are even admonished concerning the things that are to occupy our thought-life (Phil 4:8).
Our thinking and understanding is not to remain at a juvenile level. Rather, we are to excel in the use of our minds,
➪ UNDERSTANDING. We are admonished. “in UNDERSTANDING be men!” (1 Cor 14:20).
➪ COMPREHENSION. We are to be able to “COMPREHEND with all saints what is the breadth, and length, and depth, and height” (Eph 3:18).
➪ KNOWLEDGE. We are to “KNOW the love of Christ, which passeth knowledge” (Eph 3:18).
➪ DISCERNMENT. We are to have our senses exercised to “DISCERN both good and evil” (Heb 5:14).
➪ PERCEPTION. The love of God, as profound as it is, is to be “PERCEIVED” (1 John 3:16).
➪ CONSIDERATION. We are to CONSIDER profound realities: “the Apostle and High Priest of our profession” (Heb 3:1), and “Him who endured such contradiction of sinners” (Heb 12:3).
Does anyone really wonder why Paul went where the thinkers were gathered, and where sober discussion was allowed? This is the kind of climate in which the Lord makes Himself known. Many religious gatherings are nothing more than cesspools of questionable emotion – emotion that does not yield godly manners or quests. The intellectual drivel that flows out from many pulpits is disgraceful, insulting the Divine imagery in man, and representing God and His salvation in a wholly inappropriate manner. Those who are familiar with the times in which we live will recognize that the Paul of our text would not even be permitted to speak in the average church. There is no atmosphere that would allow for him to do so, and his Christian credentials would not be officially recognized. We know this is the case because, even now, there is a prevailing ignorance in the modern church concerning Paul’s writings.
Whether in the synagogues or in the city square, Paul went where thinkers could be found. That is because he preached a thoughtful message – one that engaged the highest capacities of men. He had no word that did not require extended and sober thinking.
ENCOUNTERED BY CERTAIN PHILOSOPHERS
“ 18a Then certain philosophers of the Epicureans, and of the Stoicks, encountered him.”
The picture here is of repeated gatherings and discussions – things that were taking place on a “daily” basis (17:17). Apparently the citizenry became generally aware of these discussions, and soon a number of people were drawn into them. Here we are confronted with some Athenian philosophers.
PHILOSOPHERS
“Then certain philosophers . . . ” All other versions that I have, read “philosophers.” with the following exceptions: “supporters of the theories,” BBE and “teachers.” GWN
The word “philosophers” is a transliteration of the Greek word filoso,fwn (phil-os-o-phone). The lexical meaning of the word is, “one given to the pursuit of wisdom or learning . . . in a narrower sense, one who investigates and discusses the causes of things and the highest good,” THAYER “scholar, one given to the pursuit of wisdom and learning, often from a particular world view,” FRIBERG “a person of professional or semi-professional status regarded as having particular capacity or competence in understanding the meaning or significance of human experience,” LOUW-NIDA and “one who speculates on the nature of things and truth.” LIDDELL-SCOTT
In English, the word means, “pursuit of wisdom . . . a search for a general understanding of values and reality by chiefly speculative rather than observational means . . . an analysis of the grounds of and concepts expressing fundamental beliefs . . . a system of philosophical concepts . . . a theory underlying or regarding a sphere of activity or thought.” MERRIAM-WEBSTER
The Britannica Encyclopedia says of philosophy: “(from Greek, by way of Latin, philosophia, “love of wisdom”) the critical examination of the grounds for fundamental beliefs and an analysis of the basic concepts employed in the expression of such beliefs. Philosophical inquiry is a central element in the intellectual history of many historical civilizations.” This word is used only one other time in Scripture, where believers are warned against its corrupting influences: “Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ” (Col 2:8). Other versions read “cheat you,” NKJV “takes you captive,” NASB “makes a prey of you,” RSV “takes you away by force,” BBE “lead you away as a prey,” DARBY “rob you,” GWN and “carries you off as spoil or makes you yourselves captive.” AMPLIFIED
This is a part of, what Paul referred to as, “science falsely so called” (1 Tim 6:20), or “contradictions of what is falsely called knowledge.” NKJV This is a wisdom that “descendeth not from above, but is earthly, sensual, devilish” (James 3:15). The idea of “philosophy,” by definition, excludes technical precepts and practical arts MERRIAM-WEBSTER – that is, it is not a body of knowledge that is supported by facts, but is either a humanistic interpretation of facts, or the creation of pure imagination.
In the sense of this text, a philosopher is like a blind man groping in the night for wisdom. He is attempting to acquire foundational knowledge independently of the Fount of knowledge, and Him in whom are hidden “all the treasures of wisdom and knowledge” (Col 2:3). He attempts to comprehend the universe without learning from the One who spoke it into existence, framing the worlds by His word (Heb 11:3). He makes an effort to discern man independently of the One who created Him, attempting to figure out the purpose of man, as well as his assets and liabilities. Charles Darwin speculated about the origin of species without consulting with the author of life, or giving any heed to the revealed origin of life – particularly human life. Sigmund Freud compiled a system of knowledge that supposes to account for human motivation, and the manner in which nab thinks. He also ignored what God has revealed about man’s intellectual and emotional makeup, and disregarded the eroding and corrupting influences of sin. Neither Darwin nor Freud dealt satisfactorily with the purpose of life, for they did not have any cogent or stable thought on the matter.
It is wrong to develop a philosophy about something that has been revealed – particularly when it relates to matters of morality, causes, and effects. Today, within the professed church, there is an astounding amount of philosophizing – and that during the time of the greatest amount of revelation that is in Christ Jesus.
World Views
Every so often, the modern church increases its vocabulary crystalizing some of its erroneous concepts. It does so in such a manner as to leave the people thinking the terms are inspired, and are taught in the Scriptures. A few years ago, the expression “unconditional love” became a staple part of the modern Christian vocabulary. During recent times, the phrase “world view” has been vaulted into prominence. According to Wikipedia (the encyclopedia written by the people), this is the definition of the expression: “A xcomprehensive world view (or worldview) is a term calqued from the German_language word Weltanschauung. Welt is the German word for ‘world,’ and Anschauung is the German word for ‘view’ or ‘outlook.’ It is a concept fundamental to German philosophy and epistemology and refers to a wide world perception. Additionally, it refers to the framework of ideas and beliefs through which an individual interprets the world and interacts with it.” Epistemology is “the study or a theory of the nature and grounds of knowledge especially with reference to its limits and validity.” MERRIAM-WEBSTER Men who attempt to sanctify the expression “world view” are extending themselves into forbidden areas, and are unwise in doing so.
This really has nothing foundational to do with the manner in which those in Christ think. The primary quest of their knowledge is Christ Himself: “that I may know Him” (Phil 3:10). The possession of eternal life is the summation of all legitimate quests, and eternal life is knowing “the only true God, and Jesus Christ whom” He “has sent” (John 17:3). The objective of the believer is not to interact with the world, but to capitalize on the realities and personalities to which God has brought them: “But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, and to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel” (Heb 12:22-24).
Actually, the sons of God are cutting loose from this world, and preparing to participate in the world to come, for in Jesus they are no longer “of the world” (John 15:19; 17:6). The world is not a worthy focus for the people of God. God has revealed that it has been scheduled for destruction (Psa 102:25-26; Isa 24:19-20; 51:6; Matt 5:18; 24:3; Mk 13:31; Heb 1:10-12; 2 Pet 3:10-13; Rev 20:11; 21:1). Any view of the world that does not take that appointment into account cannot possibly be valid. Anyone who takes the revealed appointment seriously will diminish any interaction with “this present evil world” (Gal 1:4).
Now, Paul will confront some Athenian philosophers – those who have adapted a strictly mundane view of things that is wholly based upon conjecture, opinion, and speculation.
EPICUREANS AND STOICKS
“ . . . of the Epicureans, and of the Stoicks,” Other versions read “Epicurean and Stoic philosophers.” NKJV
Epicureans
The Epicureans followed the teaching of Epicurus. His philosophy was divided into three parts: Theology, Ethics, and Physics. Briefly summarized, here are the views.
➪ THEOLOGY. “Epicurus acquiesced in the existence of the gods, but denied them any participation in the process of the universe. . . He ascribed to them immortality and human form, and assigned to them attenuated and spectral bodies . . . He accords to them indestructibility, immutability, and the serene happiness of eternal repose. Their tranquillity would have been disturbed by any care; accordingly, they are entirely unconcerned with everything that falls under human apprehension.”
➪ ETHICS. “Without divine sanction, without responsibility or existence hereafter, with neither reward nor penalty in a future life for "deeds done in the body," no real system of ethics is conceivable. There is no constraint, no obligation to rectitude; there is no moral compulsion; there is no domain for conscience; there can only be a more or less judicious and provident adaptation of actions to the judgments or dispositions of men, and to the supposed satisfaction of the individual . . .A tranquil and pleasurable existence becomes the summum bonum of the sage; the gratification of every passion as it arises is the sole duty of an eager and undisciplined nature.”
➪ PHYSICS. “The Physics of Epicurus were devised as a means of escape from all divine authority and superintendence. . . . The leading lines of his physical doctrine are that matter is uncreated and indestructible. Its primitive elements are indivisible particles — atoms — . . . which are eternal and imperishable, passing through various combinations, and assuming new properties and forms according to these mutable compositions.” McCLINTOK & STRONG’S
It is apparent that Satan is still promoting this view of things.
Stoicks, or Stoics
This body of philosophers claim descent from Socrates. This sect was founded in Athens by Zeno of Cilium during the fourth century before Christ. In general, the Stoics believed that “what is important is the pursuit of wisdom and virtue, a quest that is open to all human beings because of their common capacity for reason, no matter what the external circumstances of their lives.” They followed the reasoning of Plato who “held that human passions and physical desires are in need of regulation by reason. The Stoics went farther: they rejected passions altogether as a basis for deciding what is good or bad. Although physical desires cannot simply be abolished, the wise person will appreciate the difference between wanting something and judging it to be good. Only reason can judge the goodness or badness of what is desired. If one is wise, he will identify himself with reason rather than with desire; hence, he will not hope for the satisfaction of physical desires or worry that they might not be satisfied. The Stoic will feel physical pain as others do, but he will know that physical pain leaves the true reasoning self untouched. The only thing that is truly good is to live in a state of wisdom and virtue. In pursuing such a life, one is protected from the play of fortune that afflicts those who aim at physical pleasure or material wealth, for wisdom and virtue are matters of the intellect and under the individual's control. Moreover, if matters become too grim, there is always a way of ending the pain of the physical world. The Stoics were not reluctant to counsel suicide as a means of avoiding otherwise inescapable pain. BRITTANICA ENCYCLOPEDIA
The Stoic view, though slightly modified, is the basis for most recovery programs. The world still imagines that those living in a deviate manner can correct themselves if they are exposed to more facts concerning their condition and the documented results of continuing to live in such a manner.
As is apparent, the Stoics adopted views that were the antithesis of those held by the Epicureans. Both views, however, postulated the centrality of human desire. Neither centered in God, or acknowledged any obligation to Him. The satisfaction of self was the primary thing. It was only the means through which this was realized that differentiated the two views.
Now, those who have embraced these philosophies will confront Paul. How will they react to him? Will they feel as though they have something in common with him, or that their views are in any way harmonious with his? It will be interesting to see what Paul says to them, and how all of this plays out.
ENCOUNTERED HIM
“ . . . encountered him.” Other versions read, “were conversing with him,” NASB “began to dispute with him,” NIV “debated with him,” NRSV “met him,” RSV “supporters of the theories . . . had a meeting with him,” BBE “started meeting with him,” CJB “argued with him,” CSB “had discussions with him,” GWN “engaged him in discussion,” NAB “were meeting together to see him,” YLT “encountered him again and again,” MONTGOMERY and “began to engage him in discussion.” AMPLIFIED
By saying these philosophers “encountered” Paul, the text does not mean they simply came across him, or happened to become suddenly aware of him. As used here, the word “encountered” means “to throw together, to bring together . . . to dispute with . . . to confer with one another, deliberate among themselves.” Inherent in the word is the idea of considering and pondering adversarial ideas, THAYER “to think about seriously, quarrel, dispute,” FRIBERG “discuss, debate, confer,” UBS “to give careful consideration to various implications of an issue - 'to reflect on, to think about seriously, to think deeply about,” LOUW-NIDA “to come together, meet,” LIDDELL-SCOTT “to compare with,” LEH and “to draw conclusions about.” GINGRICH
Paul had gone to the place where men were trafficking in ideas – and he was declaring things that so obviously contradicted what they had embraced they could not ignore it. He did not stoop down to their level and talk in philosophical language. There was no guesswork in what he was declaring, but an obvious note of certitude was heard in his words. Not willing to walk away from their own ideas, they disputed with Paul – all in the name of intellectuality.
Since both the Epicureans and Stoics had adopted views that placed natural human desires at the heart of everything, the words of Paul were in stark contrast with their thoughts, for he was affirming realities that had to do with Another, even the God of heaven. His message had to do with abandoning self interests and adopting the agenda of Someone else, to whom men are ultimately accountable.
Human adaptation is the ruination of religion. This is owing to the fact that our humanness is our weakness, and is the cause which necessitates regeneration. Contrary to “the doctrine of Christ,” philosophy relies on the inferior part of man to support what it conceives to be the superior. This approach is far too common in contemporary religion, and it is not to be overlooked as though it was harmless.
WHAT WILL THIS BABBLER SAY?
“ 18b . . . And some said, What will this babbler say?” Other versions read, “what does this babbler want to say,” NKJV “what would this idle babbler wish to say,” NASB “what is this talker of foolish words saying,” BBE “What is this pseudo-intellectual trying to say,” CSB “what would this chatterer say,” DARBY “what is it that this word sower would say,” DOUAY “what is this babbling fool trying to say,” GWN “What does this word-monger mean,” MRD “what is this scavenger trying to say,” NAB “What can this parrot mean,” NJB “what would this seed picker wish to say,” YLT “he’s a dreamer,” LIVING “what is this beggarly babbler to say,” WEYMOUTH “what is this blabbermouth trying to say,” ISV “what is this scraps-of-truth-picker trying to say,” WILLIAMS “what is this beggarly fellow to say,” MONTGOMERY and “What is this babbler with his scrap-heap learning trying to say.” AMPLIFIED
Here, in Athens, was worldly wisdom at its finest – honed to a fine intellectual edge. Now it was facing spiritual wisdom at its finest, initiated by revelation and amplified by the Holy Spirit of God. This is not the wisdom of peers, but is the superior wisdom that comes down from above. It will eclipse the fading embers of worldly wisdom. They clash head-on, and Paul is considered nothing more than a blithering idiot: a babbler, speaker of foolishness, pseudo-intellectual, a fool, blabbermouth, and dreamer! This assessment is strictly owing to the comparison of the manner and content of his speech with their own. They made no effort to probe into what he said, or examine it in view of its actual content. Paul spoke of things that simply did not fit into the intellectual framework of their own making. To say it another way, their own concept of truth was the standard by which they measured and valued what Paul was saying.
AN INTELLECTUAL ECLIPSE
There is a principle embeded in nature that depicts certain moral and intellectual conditions. It is the phenomenon of an eclipse. In astronomy, an eclipse occurs when three celestial objects become aligned. In such a case, what is the closest obscures what is the farthest away, which is generally actually the larger object. When, therefore, the moon comes between the earth and the sun, the larger sun cannot be seen. You can produce a kind of artifical eclipse by holding a penny before your eye while looking toward the sun. Although the sun is infinitely larger, that small penny will obscure your vision of it, and may altogether hide it. It is an inviolable principle in physics that the further away an object is, the smaller it appears. It the same in the Spirit.
This same principle holds true in matters pertaining to the heart and mind – particularly in things concerning life and godliness. If Jesus Christ Himself, and the “things of the Spirit of God” are kept at a distance from the heart and mind, they cannot be properly seen. At the very best, they will appear distorted, compelling the individual to draw wrong conclusions because things are not seen clearly. Erroneous deductions are the direct result of faulty vision, and faulty vision is the result of a misplaced emphasis. Whatever captures the attention of men, therefore, has a direct bearing upon their ability to perceive and reason upon the things of God. This is something that cannot be avoided.
For this reason, when anything from the earth captures our attention, regardless of what it is, “heavenly things” (John 3:12; Heb 8:5; 9:23) become obscure, and can be altogether hidden. In such a case, the wisdom of God appears to be foolishness, while the foolishness of the world appears to be wisdom.
In our text, this is precisely what has taken place. The Athenian Epicureans and Stoics have been absorbed with the philosophy of this world, and for that very reason, “the mind of the Lord” has been eclipsed to them. The meaning of the English word “eclipse” is very appropriate: “to cause an eclipse of: as a: OBSCURE, DARKEN b: to reduce in importance or repute c: SURPASS.” MERRIAM-WEBSTER The philosophy these men had embraced did the following:
➪ Obscured the truth of God.
➪ Darkened their understanding.
➪ Caused the truth to appear unimportant.
➪ In experience, folly surpassed wisdom.
That is why they referred to Paul as a “babbler” – they had been blocked off from the truth. Their hearts had been captured by something else – something that was foolish and perishing.
THIS IS THE MANNER OF WORLDLY WISDOM
It is the manner of worldly wisdom to stand between men and the truth of God, causing it to be hidden. When, for example, professing Christians attempt to mingle the wisdom of this world into their religion, they cannot avoid the truth being pushed further away from then. In direct proportion to the amount of worldly wisdom they embrace, they become incapable of comprehending the truth. This is the mindset described in the words, “But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned” (1 Cor 2:14). The “natural man” is the one who is shut up to natural resources. He cannot obtain heavenly resources because they are obtained by faith – which faith can only come to the individual by means of the grace of God (1 Tim 1:14). Further, grace can only proceed from God and Christ. No work of grace can be done through natural means.
A SETTER FORTH OF STRANGE DOCTRINES
“ 18c . . . other some, He seemeth to be a setter forth of strange gods: because he preached unto them Jesus, and the resurrection.”
Not only do these philosophers charge Paul with being a babbler, they also give their assessment of his message.
A SETTER FORTH OF STRANGE GODS
“ . . . other some, He seemeth to be a setter forth of strange gods . . .” Other versions read, “proclaimer of foreign deities,” NKJV “proclaimer of strange deities,” NASB “advocating foreign gods,’ NIV “proclaimer of foreign divinities,” NRSV “preacher of strange gods,” BBE “a propagandist for foreign gods,” CJB “announcer of foreign demons,” DARBY “setter forth of new gods,” DOUAY “propagandist for some outlandish gods,” NJB “tidings bringer of new devils,” TNT “of strange demons he doth seem to be an announcer,” YLT “he’s pushing some foreign religion,” LIVING and “His business . . . seems to be to cry up some foreign gods.” WEYMOUTH
In this text, the Greek word translated “gods” is daimoni,wn (dai-mon-ion). This is the word ordinarily translated “demons.” However, because its use here reflected a Gentile concept, the translators wisely chose the word “gods” lest it gender confusion. With the Greeks, “demons” were not necessarily evil – something that is firmly declared in Apostolic doctrine. In truth, demons are associated with Satan, do his work, and are hostile toward humanity (Matt 4:24; 8:29; 12:45). They are associated with idolatry (Lev 17:7; Deut 32:17; 1 Cor 10:20-21). They are also perpetrators of false doctrines (1 Tim 4:1). None of these things are acknowledged by heathen philosophers. This is an inspired view of the spiritual underworld, which the Greeks took to be a domain of “gods.”
The proper concept of God is one that has been revealed, not discovered by means of philosophy or any other sphere of human wisdom or aptitude. Among the heathen, there is a general concept of God that is fairly consistent. It is that there is really one supreme God, invested with all of the powers of Deity. However, he is withdrawn from His creation. And is inaccessible to them. The dealings men have with Deity is with a kind of second-class, or lesser god – generally one that has advanced from some lower stage to that of a minor deity. On this, the Britannica Encyclopedia records the following.
“Though the pattern varies from people to people, the High God usually is conceived as masculine or sexless. He is thought to be the sole creator of heaven and earth. Although he is omnipotent and omniscient, he is thought to have withdrawn from his creation and therefore to be inaccessible to prayer or sacrifice. Generally, no graphic images of him exist, nor does he receive cult worship or appear in the mythology. If he is invoked, it is only in times of extreme distress, but there is no guarantee that he will hear or respond. His name often is revealed only to initiates, and to speak his name aloud is thought to invite disaster or death; his most frequent title is Father. In some traditions he is conceived to be a transcendent principle of divine order; in others he is pictured as senile or impotent and replaced by a set of more active and involved deities; and in still other traditions he has become so remote that he is all but forgotten. . . . any benevolent or malevolent spiritual being that mediates between the transcendent and temporal realms.”. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .BRITANNICA ENCYCLOPEDIA
While these people delighted in borrowing gods from the Greeks and the Romans, thinking nothing of it, they were not so amiable toward Paul. This is because of the firmness with which he preached. He gave no allowance for competing gods, or the rights of people to choose their own god.
Paul decimated their view of Deity in the sermon he delivered later “in the midst of Mars Hill” (17:22ff). He declared the God they themselves acknowledged they did not know – which happened to be “the true God” (2 Chron 15:3). As it is written, “The Lord is the true God” (Jer 10:10). Jesus referred to Him as “the only true God” (John 17:3). Distinguishing Him from all false representations, Paul referred to Him as “the living and true God” (1 Thess 1:9). John declared that the God that Jesus Christ gives us to understand is “the true God” (1 John 5:20).
The above statements are not philosophical statements. They are not the result of men searching for God, or studying the conceived evidences of Deity. These are conclusions that have been revealed.
HE PREACHED UNTO THEM JESUS AND THE RESURRECTION
“ . . . because he preached unto them Jesus, and the resurrection.” Other versions read, “was preaching.” NASB “was telling,” NRSV “he proclaimed,” CJB and “he announced” DARBY
The substance of Paul’s preaching consisted of the Person of Jesus, and the resurrection of the dead. It is interesting that the philosophers concluded that he was speaking of Deity. This means that the proper presentation of Jesus Christ will lead to the conclusion that He is more than a Man. The “fulness of the Godhead” dwells in Him “bodily” (Col 1:19; 2:9).
What IS Done When Jesus Is Preached?
Precisely what do men do when they preach Jesus? What is an appropriate description of that activity? Peter referred to the words of the Prophets when he told the people God would “send Jesus Christ, which before was preached unto you” (Acts 3:20). The apostles “ceased not to teach and to preach Jesus Christ” (Acts 5:42). Philip “preached Jesus” to the Ethiopian eunuch (Acts 8:35). Paul addressed the synagogue in Thessalonica, saying “this Jesus, whom I preach, is Christ” (Acts 17:3). Paul wrote to the brethren in Rome, telling them God had power to “stablish you according to my gospel, and the preaching of Jesus Christ” (Rom 16:25). Paul wrote to the Corinthians that Jesus Christ “was preached among you by us” (2 Cor 1:19). Again he wrote to them, “we preach not ourselves, but Christ Jesus the Lord” (2 Cor 4:5).
But what does all of that mean? What is done when Jesus is preached, proclaimed, announced, or declared? What is said in such declarations?
It should not surprise you that Jesus is not generally the subject of the preaching of our time. However, He was the subject of apostolic declaration, as I have already affirmed.
First, preaching Jesus involves saying what God the Father has said about Him. John referred to the preaching of Jesus as “the record that God gave of His Son” (1 John 5:10). If you were to boil it down to one succinct statement, it is this: “And this is the record, that God hath given to us eternal life, and this life is in his Son” (1 John 5:11). If what a person is saying about Jesus does not fit into that summation, it is not possible that what is being said is the truth.
When Jesus made Himself known, He did so by means of the Scriptures: “And beginning at Moses and all the prophets, He expounded unto them in all the scriptures the things concerning Himself” (Luke 24:27). Later, Jesus spelled it out with even more specificity: “And He said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning Me” (Luke 24:44).
Through Moses and the Prophets, God prepared the world for the coming of His Son. He told them what to expect when the Messiah came, and what He would do. He acquainted them with His accomplishments in the ceremonies of the Law, and cultured their appetites with the various promises delivered by the Prophets. The manner in which the Christ would think and speak were made known in the Psalms, as well as His experience in death and the resurrection. The need for Jesus was expounded by the Prophets – a need that was found in both God and man.
Paul did not philosophize about Jesus, but declared Him as He was.
He Preached the Resurrection
Some versions read, “and His coming back from the dead,” BBE “and saying that people would come back to life,” GWN and “and His resurrection.” MRD/NLT/LIVING
In the text, both the English and the Greek, the article is used “THE resurrection.” Most of the time this phrase is used, it refers to the general resurrection of the dead. When referring to Jesus’ own resurrection, it is made very clear: “His resurrection” (Matt 27:53; Acts 1:22; Rom 6:5; Phil 3:10), “the resurrection of Jesus Christ” (1 Pet 1:3; 3:21), etc. Jesus Himself spoke frequently of “the resurrection” (Matt 22:30,31; Lk 14:14; Lk 20:35-36; John 5:29). The apostles “preached through Jesus the resurrection of the dead” (Acts 4:2). Paul taught extensively on the subject of the resurrection (1 Cor 15:21-57). In stating his own objectives, he said he was seeking to “attain unto the resurrection of the dead” (Phil 3:11) – that is, that he would realize his finest hour at that time. Jesus spoke of the resurrection of “they that have done good” as being the “resurrection of life” (John 5:22). That is compared to the resurrection of those who “have done evil,” which, He said, was “the resurrection of damnation.”
For those in Christ Jesus, the resurrection of the dead marks the beginning of total wholeness, when their bodies will “put on incorruption” (1 Cor 15:54-54). For them, that will be the “redemption of the purchased possession,” which is their body (Eph 1:14). Happy day, indeed!
The Implications of the Doctrine
The implications of the resurrection of the dead are strong, with powerful incentives. A few observations will suffice.
➪ It confirms this life is not the only life.
➪ It confirms life does not end when men die.
➪ It confirms men are accountable to God, and will stand before Him.
➪ It confirms that death will be finally and totally defeated.
➪ It confirms that men are to prepare for what follows death.
➪ It undergirds the real reason for living.
Paul reasoned that if the dead did not rise, there was really no cause for separation from the world or facing jeopardy for Jesus’ sake. “If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not? let us eat and drink; for to morrow we die” (1 Cor 15:32). The “hope and resurrection of the dead” was reason enough to submit to persecution, dangers, and death itself for Jesus’ sake.
I fear that the preaching of the resurrection sounds nearly as strange today as it did to those ancient Athenians. There is not a lot being said about it, for it does not blend well with the direction of contemporary Christian efforts. The things that take place in this world have been set forth as primary, and all specialists focus on the temporary – even though real life is set forth as looking “NOT on the things that are seen” (2 Cor 4:18). However, it is only in this posture, while we are focused on the things “which are not seen,” that our inner man can be “renewed day by day” (2 Cor 4:16). Judging from the direction of today’s church, one would never suspect that the resurrection is one of the elementary points of the doctrine of Christ – something everyone should know, and know very well (Heb 6:2). It is one of the pillars of sound reasoning.
THEY BROUGHT HIM TO THE AREOPAGUS
“ 19 And they took him, and brought him unto Areopagus, saying, May we know what this new doctrine, whereof thou speakest, is?”
Because of their penchant for novelty and knowledge, the philosophers of Athens will ask Paul to elaborate on what he has been declaring publicly.
THEY BROUGHT HIM UNTO AREOPAGUS
“And they took him, and brought him unto Areopagus . . . ” Other versions read, “to the Areopagus,” NASB “to a meeting of the Areopagus,” NIV “to Mars’ Hill,” BBE “brought him before the High Council,” CJB “into Mars Street,” GENEVA “the place of judgments called Areopagus,” MRD “a meeting of the Areopagus Council,” IE “to the city auditorium,” WILLIAMS and “the
Areopagus [Mars Hill meeting place].” AMPLIFIED
There is a two-fold reference here. First, to the place – “Mars Hill” (17:22). Second, it refers to the people who gathered there in a council – “Areopagus.” This was also called the “Upper Council.” McCLINTOK & STRONG’S This was a place where serious matters were taken into consideration, and even major trials were held here. It is described as “The most venerable of all the Athenian courts, consisting of all exarchons of blameless life. It was the Upper Council, to distinguish it from the five hundred, who met in the valley below.” FAUSSET
Those who doubt the mental and scholastic superiority of the Gospel do well to note how it had captured the attention of these ancient thinkers. No one should ever yield to the notion that the truth of God is simplistic, or that it does not engage the most noble and astute abilities of humanity. I know of no person of insight who has ever said the Scriptures are written in a simplistic manner, or that they contain only rudimentary knowledge. The most developed and disciplined minds in history have found the Scriptures challenging. People who devote themselves to the reading and consideration of the Word of God will find their thinking challenged and their contemplative skills awakened.
MAY WE KNOW OF THIS NEW DOCTRINE?
“ . . . saying, May we know what this new doctrine, whereof thou speakest, is?” Other versions read, “what this new doctrine is of which you speak,” NKJV “what this new teaching is which you are proclaiming,” NASB “what this new teaching is you are presenting,” NIV “make clear to us what is this new teaching of yours,” BBE “tell us these new ideas that you're teaching,” GWN “tell us more about this new religion,” LIVING and “May we know what this novel (unheard of and unprecedented) teaching is which you are openly declaring.” AMPLIFIED
Here we see the obvious clash of the wisdom that comes from God with the wisdom of the world. As elementary as the message of Jesus and the resurrection of the dead may seem to you, it was astounding for its strangeness to the intellectual hub of Athens.
God’s Revelation to Israel
God established the Israelites as the premier nation in the world. He “chose” them “to be a special people unto Himself, upon all people that are upon the face of the earth” (Deut 7:6). He “set” His love upon them, and particularly chose them (Deut. 7:7). In truth He said to them, “You only have I known of all the families of the earth” (Amos 3:2). As confirmed by the apostle Paul, every advantage belonged to them: “Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen” (Rom 9:4-5).
As a consequence of His choice of them, the Israelites had things revealed to them that were withheld from others.
➪ The origin of the cosmos (Gen 1-2).
➪ The nature of the true God (Gen 6:3; Ex 34:6-7).
➪ The origin of man (Gen 1:26-27; 2:7; 5:1; Deut 4:32).
➪ The origin of sin (Gen 3:1-19).
➪ The reality of the devil (Gen 3:11 Chron 21:1; Job 1:1-12; 2:1-7; Psa 109:6; Zech 3:1-2).
➪ The definition of morality (Ex 20:1-17; Deut 4:8).
➪ The abomination of idolatry (Ex 20:3-4; 23:13; Lev 17:7; Deut 32:17).
➪ The reason for death (Gen 2:17; 3:19).
➪ The need of salvation (Gen 49:18; Ex 14:13; 15:2; Deut 32:15; Psa 3:8; Isa 12:3; 45:8).
➪ The need for a Savior (Isa 19:20; 25:9; 43:11; Hos 13:4).
➪ The resurrection of the dead (Job 19:25-27; Psa 16:10; 30:3; Isa 25:8; 26:19; Hos 13:14; Dan 12:2-3).
➪ The day of judgment (1 Chron 16:33; Psa 9:7; 96:13; 98:9; Eccl 3:17; Dan 7:9-10).
➪ The nature and work of the Savior (Gen 3:15; 12:3; 49:10; Isa 11:1-16; 28:16; 32:2; 40:3-4,11; 42:1-4; 49:1-26; 53:1-12; 55:3-5).
None of these things were known by the heathen – not to any degree. Their wise men and philosophers could not uncover these realities, regardless of their intellectual superiority. Those who trafficked in the dark world of evil spirits were not told these things, nor could they discover them. However, God chose to reveal them to Israel, and none of these things were totally strange to any informed member of that nation.
But these were “strange” things to the Athenians, representing an entirely new line of thought and teaching to them. It was outside the perimeter of their knowledge. They therefore ask Paul to provide them with further explanations.
STRANGE THINGS TO THEIR EARS
“ 20 For thou bringest certain strange things to our ears: we would know therefore what these things mean.”
CERTAIN STRANGE THINGS
“For thou bringest certain strange things to our ears . . .” Other versions read, “some strange ideas,” NIV “it sounds rather strange to us,” NRSV “strike us as strange,” CJB “certain new things,” DOUAY “strange notions,” NAB “surprising things,” NET “seemed startling,” NJB “we have never heard these things before,” IE and “startling things, foreign and strange.” AMPLIFIED
The strangeness of Paul’s words was owing to the fact that they spoke of a differing order of things. They were quite literally words from another world that speaks a different language, with a different focus, and supporting realities that are unknown to those who are of this world. These men could immediately recognize that Paul was speaking about something concerning which they knew nothing. Among other things, this confirms that Paul did not water the message down, or reduce it so men of this world could understand it. He did not speak in Athenian colloquialisms, or borrow his language from the philosophers with whom they were familiar. Oh, in his message, he will refer to certain of their “own poets” (17:28) – but that will only be because what was said was in harmony with truth, even if the poet was not fully aware of it. In fact, it was the very strangeness of Paul’s speech that provoked this inquiry.
Jesus Explains
Although Jesus did not speak to heathen philosophers, He did speak to some Jewish ones who were skewed the wrong way in their thinking. They also had difficulty understanding what He was saying. It was not their kind of speech. Jesus, however, told them the reason for their inability to comprehend what He said. “Ye are from beneath; I am from above: ye are of this world; I am not of this world” (John 8:23). He later further explained: “Why do ye not understand my speech? even because ye cannot hear my word” (John 8:43). There are some people who cannot hear what is being said by godly men. They do not have “ears to hear.” It can be said of them as Moses said to wayward Israel, “Yet the LORD hath not given you an heart to perceive, and eyes to see, and ears to hear, unto this day” (Deut 29:4).
There are at least five things that prove to be barriers between the flesh and the Spirit, the saved and the lost, the carnal and the spiritual. There are no doubt more, but these will suffice to account for the strangeness of Paul’s words to the Athenian philosophers.
➪ FOCUS. There is a different focus in Divine communication. Man is not the central figure, and the earth is not the primary place. The Gospel is a message that focuses on the Person of Christ, what He has accomplished, and its appointed relevance to men. Any person lacking this focus will not be able to derive any benefit from the Gospel of Christ.
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➪ PERSPECTIVE. There is a different perspective that is initiated and cultured by the Word of God. Truth is seen against the backdrop of man’s fallen condition, the presence of a conquering adversary, and coming day of judgment. If men do not take these things into account, the Word of God will have little or no meaning to them. It speaks with the inevitabilities of death and judgment in mind, and the means God has provided for safely passing through them both.
➪ OBJECTIVE. The objective of God’s Word involves getting people safely out of this present evil world – uprooting them from the temporal and anchoring them in the eternal. If men treat religion as a novelty, as did the Athenians, they will be confused by Paul, for the seriousness and gravity of his words were very apparent.
➪ LANGUAGE. Words like “THE Christ,” “resurrection,” “judgment” and “righteousness” are not within range of the world’s frequency – they cannot hear them with discernment. They do not represent the values of this world, and therefore the world cannot take hold of them. In a very real sense, they are foreign to everyone who does not have the Spirit of Christ.
➪ SUPPORTING REALITIES. The world equates reality with what can be accessed by the human senses. But that is not how reality, or truth, is viewed by the Word of God. The ultimate realities are God and Christ, and everything else relates to them in either an acceptable or unacceptable manner. There are real places like heaven, hell, the throne of judgment, and the presence of the Lord. There are spiritual realities like grace, truth, love, and Divine power. However, these are not after the worldly order, thus making it impossible for the worldly-minded to take hold of the Word of the Lord.
Jesus told His disciples, “If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you” (John 15:19). There you have the described condition with which the world cannot contend. Paul had been taken out of the world, and they have been left in it – absorbed with what is going on there, with no interest in the unseen realm. He had been “delivered from this present evil world” (Gal 1:4), and they had not. He was not confined to this world, and they were. What is more, in their own strength, and with all of the resources that were available to them, there was not a thing they could do about the situation. Yet, they were completely unaware of their real circumstance.
Add to this the fact that a lack of understanding is not the root of the matter – as though these philosophers could be taught in such a way as to make the truth at least palatable. That is not the case at all. It is ever true, “But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned” (1 Cor 2:14). As long as a person is in the category of “natural man” these things cannot be perceived, and consequently cannot be received. That is precisely what Jesus revealed when He said, “Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God” (John 3:3).
In view of this stark reality, we must question the effort to make spiritual things plain to carnal people. Such efforts, wherever they are found, display a fundamental lack of understanding. They are a display of ignorance, not nobility or concern.
The novice will question, therefore, why we should preach at all. After all, if men cannot understand, what is the use of declaring the truth. However, that is too simplistic for informed people to embrace. First, we cannot always identify the people who are in this category. Some who appear to be interested may not be at all, and others who seem to be indifferent may be pondering what is said with an honest and good heart. As we deliver the truth, we must do so with spiritual expertise, knowing how to handle the Word of truth (2 Tim2 15). Then, we must rely on the Holy Spirit to use that word, probing the inner recesses of men, and discerning the thoughts and intents of the heart (Heb 4:12).
WHAT DO THESE THINGS MEAN?
“ . . . we would know therefore what these things mean.” Other versions read, “we would like to know what they mean,” NIV “we have a desire to get the sense of them,” BBE “we want to know what these ideas mean,” CSB “want to know what its all about,” NLT “we want to hear more,” LIVING “want to know what this teaching means,” IE and “should therefore like to be told exactly what they mean.” WEYMOUTH
These men had heard enough, that they knew there was something more to what was being said than they had perceived. That tells us they did not think that Paul was a raving madman. There was rationality and intelligence in what he said – they just could not discern it. The fact that they asked for more will remove from them all excuse for not embracing the truth. It will, also provide an opportunity for Paul to wield the sword of the Spirit with expertise.
Unlike Felix, unwilling to wait, they asked to hear more immediately. Perhaps Felix saw more of what Paul said than they did. When Paul “reasoned of righteousness, temperance, and judgment to come, Felix trembled, and answered, Go thy way for this time; when I have a convenient season, I will call for thee” (Acts 24:25). However, these men took Paul to the place where things were weighed and pondered, and decisions were made. Paul is neither ashamed nor afraid to speak in such an environment. We will find, however, that their motives were not noble. Their cause was not a proper one.
TELLING OR HEARING SOME NEW THING
“ 21 For all the Athenians and strangers which were there spent their time in nothing else, but either to tell, or to hear some new thing.” Other versions read, “doing nothing but talking about and listening to the latest ideas,” NIV “spend their spare time talking or hearing about the latest intellectual fads,” CJB “looked for opportunities to tell or hear something new and unusual,” GWN “nothing else were at leisure but to say something, and to hear some newer thing,” YLT and “spent all their leisure time in nothing except telling or hearing something newer than the last.” AMPLIFIED
It was not a thirst for truth that drove these men, but rather an insatiable appetite for novelty. They delighted to hear of the newest ideas, read the latest books, and be exposed to new views about this or that. This attitude is the result of idleness, for when men are idle, they are attracted to the novel, and are prone to babble. One of their own, Demosthenes, said, “we, says he (for the truth shall be said), sit here, doing nothing” — — inquiring in the court, whether any new thing is said.” Respons. ad Philippi Epistolam Kuinoel observes, “I bear witness to the garrulity, and curiosity, and intemperate desire of novelty among the Athenians, by which they inquired respecting all things, even those in which they had no interest, whether of a public or private nature.” ALBERT BARNES
A PENCHANT FOR NOVELTY
The request of the Athenians was not driven by a “love of the truth,” the appointed means through which men are saved (2 Thess 2:10-11). Rather, it was their inordinate appetite for hearing new ideas and perspectives – intellectual dainties that added nothing to men.
Of course, it is one thing to read of the Athenians having this dreadful thirst for novelty, with no genuine interest in what they hear. It is quite another for this spirit to be found among professed believers.
Novelty, by definition, is something old put into a new form. “Some new thing” is not really something that is “new” in the sense of Scripture. It is nothing more than a different twist on something that is already known. From the higher perspective, it is nothing more than the flesh dressed up in a way that is appealing because it appears different. In matters of religion, it would be a human opinion of something – a notion that represents what men think of a matter, and not the matter itself. For the Athenians of our text, they were thinking of a new idea about religion and the gods that were embraced. Their’s was not a quest for truth itself, but a great delight in hearing differing human opinions concerning the matter under consideration.
A modern religious quest that is much like that of our text is, what men refer to as, Eschatology: the study of last things. There are a remarkable variety of ideas on the subject that are afoot in the Christian world. They involve such things as:
➪ Soul sleeping.
➪ Purgatory.
➪ The state of the dead prior to the coming of the Lord.
➪ The end of the world.
➪ The day of judgment and the manner in which it will be carried out.
➪ The concept of rewards.
➪ The great tribulation.
➪ The length of the tribulation.
➪ The rapture.
➪ The time of the rapture: before, during, or after the tribulation.
➪ The reign of Jesus on the earth.
➪ The mingling of glory and flesh in that reign.
➪ How the subduing of Satan for a season will be known.
➪ How the saints will reign with Christ.
On these facets of last things, there is an endless parade of human ideas, all claiming to be based upon what has been revealed in the Scriptures. However none of them are clearly taught in Scripture. All of them tend to detract from the coming of the Lord Himself, the judgment of all men, and the end of the world. Yet, such things have caught the attention of men who have an inordinate interest in human opinion.
It is possible for a person to get all caught up in hearing these various views, with no real intention of taking hold of the truth, In fact, the more you submit your mind to such things, the more the facts of Christ’s return and the end of the world recede into the background of your thinking. In this case, it is the novelty that appeals to the curiosity of men, and is the means through which they are actually led away from the truth.
Apostolic doctrine warns believers of the distracting influence of things that have no inherent value. These are things that only appeal to human curiosity, and the desire to enlarge the scope of knowledge. They have nothing whatsoever to do with profit, benefit, edification, or spiritual growth and advancement.
➪ THINGS THAT MINISTER QUESTIONS. “Neither give heed to fables and endless genealogies, which minister questions, rather than godly edifying which is in faith: so do” (1 Tim 1:4).
➪ THINGS THAT ARE PROFANE OR WORLDLY. “But refuse profane and old wives' fables, and exercise thyself rather unto godliness” (1 Tim 4:7).
➪ THINGS THAT ARE NOT PROFITABLE. “Of these things put them in remembrance, charging them before the Lord that they strive not about words to no profit, but to the subverting of the hearers” (2 Tim 2:14).
➪ THINGS THAT GENDER STRIFE. “But foolish and unlearned questions avoid, knowing that they do gender strifes” (2 Tim 2:23).
➪ THINGS THAT ARE VAIN. “But avoid foolish questions, and genealogies, and contentions, and strivings about the law; for they are unprofitable and vain” (Titus 3:9).
I remember very well my renewed exposure to the Christian academic world, after having been isolated from it for some time. Having spent some thirty-five years trafficking in the truth of Scripture, and among a people who found delight in the discussion and perception of the Word of God itself, I suddenly found myself in the scholastic realm again. The contrast was so apparent that it was staggering. There was more of an Athenian spirit among the people than that of the early disciples of our Lord. A tremendous amount of interest was given to varying human views of things expounded in Scripture. There was a very apparent interest in the books of men that caused the people to often look with disdain upon anyone whose concepts had been formed by the Scriptures themselves. In fact, there was a marked tendency to think that such a thing was not even possible. In such an environment, there was a pronounced ignorance of things that were obviously unrelated to this world: i.e. the coming of Christ, the resurrection of the dead, the day of judgment, reigning forever with Christ, etc. As soon as any discussion drifted outside the parameters of human experience, there was a certain uncomfortableness that gripped the people. Often there was even a persuasion that such things were not relevant, and only dealt with the theoretical. This was a difficult period of my life, with many accompanying sorrows and frustrations.
THE PRECIOUS COMMODITY OF TIME
Particularly in Christ, time is a precious commodity in which men are to invest wisely. It is to be perceived as a period of opportunity to gain advantages, and make wise investments of our persons and time. Apostolic doctrine speaks of this as “redeeming the time, because the days are evil,” or “making the most of our time,” NASB (Eph 5:16). By saying “ the days are evil,” Scripture means there is a disproportionate amount of evil present, so that the good things of God are not easily detected. Jesus said that the spreading and abounding of iniquity would actually cause “the love of many to wax cold” (Matt 24:12).
Time is not to be taken for granted. Even in spiritually primitive times, Moses sensed this and prayed, “So teach us to number our days, that we may apply our hearts unto wisdom” (Psa 90:12). David wrote, “My times are in Thy hand” (Psa 31:15). “Times” are the divisional breakdown of “time.” It is important for God’s people to be like the children of Issachar, who had an “understanding of the times, to know what Israel ought to do” (1 Chron 12:32).
There are times when dangers are more prominent, and times when blessings are more abundant. How blessed it is to know what to avoid and when it ought to be done, and to know when spiritual manna is abundant on the ground of occasion, and is to be gathered.
It is possible for someone who has been given thirty years, to live as though they had been given ninety – thus squandering time. On the other hand, it is also possible for a person given ninety years, to live as though he had only been given thirty, and thus miss countless opportunities that are set before him. Those who are attracted to novelty will squander the time that is given to them, thereby falling into snares they could have avoided, and missing benefits they could have appropriated.
We are living in a time when the Christian community is being inundated with all kind of religious fads and trivia. Passing trends and temporal circumstances have captured the attention of authors, and they are cranking out record numbers of books that will be obsolete before too many years pass away. It is the spirit of the Athenians being revived, and it is not good. It is time to sound the warning to the people concerning investing their minds in things with brief and passing relevance. Our investments are to be in eternity – laying up treasures in heaven, where there will be no novelties, but only true and lasting substance. There is where treasures are to be laid up, and laid up for ourselves.
CONCLUSION
The universal application of the Gospel is refreshing to consider. Who but God Himself could produce a message that was itself tailored for all people, bringing hope and satisfaction to all who embrace it. It is a message adapted to humanity itself, rather that certain kinds of people. The Gospel in its essential form is addressed to those with differing fleshly status.
➪ Male and female.
➪ Bond and free.
➪ Jew and Gentile.
➪ Educated and uneducated.
➪ Married and unmarried.
➪ Young and old.
➪ Mature and immature.
➪ Novices and the learned.
The reason for this universal adaptation is that the above distinctions, as well as others like them, are only surface distinctions. They do not represent fundamental differences. For example, those who say that men and women are fundamentally different are not correct in that supposition. At the core of their being, the distinction of male and female does not exist. The spirit of a person is not defined by gender. That is a distinction that exists primarily in the body, and secondarily in the soul. Add to that the factor of faith, by which men are brought into affiliation with the Lord. Faith impacts the soul, but is superior to it – and it has nothing whatsoever to do with gender, or any other fleshly distinction. The Gospel is addressed to the essential part of man, not his surface or secondary parts. This is confirmed in the various accounts of the preaching of the Gospel that have been recorded to this point in the book of Acts.
➪ Devout Jews (2:5; 9:22).
➪ Citizens of various countries (2:8-11).
➪ Parents and children (2:39).
➪ Jews and Gentiles (2:39).
➪ The lame and infirm (3:1-11; 14:8-10).
➪ Worshipers in the Temple (3:12-26; 5:25).
➪ Jewish religious leaders (4:9-12; 5:29-32,42).
➪ The disciples of Jesus (4:31-33; 11:26; 15:14-19,32; 16:41).
➪ In various houses (5:42).
➪ In synagogues, to mixed crowds (7:1-53; 9:20; 13:5,14-42; 14:1; 17:1-3,10-11; 17:17).
➪ Everywhere (8:4).
➪ In cities, to the general public (8:5,12,40; 14:21,25).
➪ A government official (8:30-39; 13:12).
➪ A Gentile military man (10:36-47).
➪ Households (10:22).
➪ Greeks (11:20).
➪ Gentile proselytes (13:43).
➪ Regions, with mixed multitudes (13:49; 14:6-7).
➪ Idolaters (14:11-17).
➪ Some women worshipers (16:13-15).
➪ A business woman and her household (16:13-15).
➪ A prison keeper and his household (16:30-34).
➪ Public gathering places (17:17).
➪ Philosophers (17:18).
Although covering a vast array of differing personalities and people, it was a singular Gospel that was preached. The same Jesus was preached. The same salvation was declared. The same means of appropriation was declared. The same promises were given. The Gospel itself does not address people according to their gender, social status, ethnicity, age, or political environment. Nor, indeed, is it declared to them in accordance with their social, economical, or scholastic achievements. All of those distinctions are on the surface of humanity, and therefore are not common to all. The dilemma that is addressed by the Gospel is a common one: sin. At the root of the matter, sin has produced the same results in all of the people.
➪ Death in trespasses and sins (Eph 2:1).
➪ Mortality (1 Cor 15:22).
➪ Under the dominion of the devil (Eph 2:2).
➪ Alienated from the life of God (Eph 4:18).
➪ Enmity against God (Rom 5:10; 8:7).
➪ Spiritual obtuseness (1 Cor 2:14).
➪ Enslavement to sin (Rom 6:17).
➪ A state of hopelessness (Eph 2:12).
None of these conditions are directly related to being a man or a woman, a Jew or a Gentile, or being a slave or a master. They did not result from a lack of education or a lot of it. They cannot be traced back to being married or single. The existence of sin is not related to being old or young, or being under an ideal government or one that is despotic in nature. The problem with humanity is found at the foundational level, and is therefore common to everyone. As soon as men make an attempt to tailor the Gospel for men in their secondary status, they will be forced to distort it.
Although this may seem quite apparent, there are approaches to Gospel preaching that totally obscure both its nature and intent. Let it be clear that a certain oneness is reflected in the Gospel. It is spelled out in Ephesians 4:4-6: “There is one body, and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in you all.” No person in Christ is excluded from any of these realities – not a single one! Whatever salvation itself brings is for all who receive it. There are no secondary citizens in Christ’s Kingdom.
When men make efforts to adapt the Gospel, and even spiritual life, to circumstances other than those declared in Scripture to be related to that Gospel, they have taken from the Gospel. They have injected the virus of human thinking into the message, thereby rendering it useless. Their opinions concerning human need are like hewn stones that are attempted to be placed into the altar of God (Ex 20:25). They pollute the message.
I say these things because there is a total absence of such attempts in the inspired record of preaching and teaching. I have shown the variety of people to whom the Gospel was preached. So far as the personal circumstances of the people, hardly any information at all is provided. We know of a government official, a military man, a business woman, and a jail-keeper. But only a minimal amount of information is provided.
This by no means suggests that the Lord has no interest in the lives of His people. However, it does suggest that those matters are worked out within the framework of Divine fellowship. For this reason, we have been called into “the fellowship of His Son Jesus Christ our Lord” (1 Cor 1:9), and “the communion of the Holy Spirit” NKJV (2 Cor 13:14). As men live by faith and walk in the Spirit, personal and effective teaching will take place concerning their lives. However, it is not the business of the ministers of God to enter into that arena with a mind to resolve human challenges and difficulties. By so doing, they are interfering with the manner of the Kingdom. Such approaches may be conducive to career development and the building of apparently great ministries. However, those who embark on such pursuits are conducting themselves in contrariety to the revealed record. The saints are not to submit to them, but rather are to turn from them (2 Tim 3:5).