The Book of Acts
Lesson Number 74
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 SPEAKS IN THE AREOPAGUS
“17:22 Then Paul stood in the midst of Mars' hill, and said, Ye men of Athens, I perceive that in all things ye are too superstitious. 23 For as I passed by, and beheld your devotions, I found an altar with this inscription, TO THE UNKNOWN GOD. Whom therefore ye ignorantly worship, him declare I unto you. 24 God that made the world and all things therein, seeing that He is Lord of heaven and earth, dwelleth not in temples made with hands; 25 Neither is worshipped with men's hands, as though He needed any thing, seeing He giveth to all life, and breath, and all things; 26 And hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation; 27 That they should seek the Lord, if haply they might feel after Him, and find Him, though He be not far from every one of us: 28 For in Him we live, and move, and have our being; as certain also of your own poets have said, For we are also His offspring. 29 Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device. 30 And the times of this ignorance God winked at; but now commandeth all men every where to repent: 31 Because He hath appointed a day, in the which He will judge the world in righteousness by that Man whom He hath ordained; whereof He hath given assurance unto all men, in that He hath raised Him from the dead. 32 And when they heard of the resurrection of the dead, some mocked: and others said, We will hear thee again of this matter. 33 So Paul departed from among them. 34 Howbeit certain men clave unto him, and believed: among the which was Dionysius the Areopagite, and a woman named Damaris, and others with them.” . . . . . . . . . . . . . . .(Acts 17:22-34)
INTRODUCTION
BRIEF SUMMATION OF THE TEXT
Being brought by the philosophers to the place where sayings were considered, Paul seizes the opportunity to present a proper perspective of life. His words sharply conflicted with their penchant for looking for some new thing. He declares the focus should be on the Person of God, not things, affirming that this was the intent for which man was made in the first place. This message is a hallmark presentation that clears the fog of delusion created by both idolatry and philosophy. Paul again declared the resurrection of the dead, and again stumped his hearers, who said they would give him another hearing. However, they would not be given another opportunity, for Paul would not consent to their procrastination. Following the surfacing of a handful of people who embraced what Paul declared, he left the area and headed for Corinth. Like the Jews in the Antioch synagogue, the Athenian philosophers had judged themselves unworthy of eternal life (Acts 13:46).
THE CONSIDERATION OF DEITY
Throughout Scripture, Deity Itself is the heart of proclamation. Prior to Christ, the fundamental message pertained to God Himself – His will, His purpose, His Law, and His promises. Further, the primary promises pertained to the One God would send into the world from heaven to fulfill His will. Following the enthronement of the Son of God, Jesus Christ was also prominent in all declarations, set forth as the preeminent expression of God and His purpose. He is set forth as the exclusive means of coming to God and receiving from Him. In fact, He is the One who is bringing men “to God” (1 Pet 3:18), and through whom we come to “the Father” (John 14:6).
Now, all of this is fully acceptable to religious men as long as it is confined to a creedal statement. They are quite content to acknowledge this is what they “believe,” and, for the most part, they are willing to put this in writing and be duly noted and included it in their formal statement of faith. However, when it comes to what they regularly say, what is declared in their pulpits, and chronicled in their books, this is not at all their primary message. This is because, in practicality, this message is not perceived as relevant to everyday life. Domestic, social, and political life is perceived as being “where the rubber hits the road.” We certainly do not hear of workshops on the character and purpose of God, or the accomplishments and ministry of Jesus Christ. However, that IS what we read about in the Scriptures.
➪ Jesus preached “the gospel of the Kingdom,” which primarily had to do with God (Matt 4:23; 9:35; 11:5).
➪ Matthew says Jesus began to “preach” that “the Kingdom of heaven is at hand” (Matt 4:17).
➪ When Jesus sent out His disciples, He told them to preach “The Kingdom of heaven is at hand” (Matt 10:7). Luke says “He sent them to preach “the Kingdom of God” (Lk 9:2).
➪ In the Gospels alone there are 469 references to God (God, Father). There are 208 references to “Lord.” They also contain 837 direct references to Jesus (Jesus, Son, Christ). Additionally, they contain 2,887 pronouns that speak of Deity (He, Him, His, Thou [You] and Thine [‘Yours].
➪ John the Baptist preached “the Kingdom of God” (Mk 1:14).
➪ Jesus said that since John the Baptist “the Kingdom of God is preached” (Lk 16:16).
➪ In the book of Acts, “Jesus” was the subject of preaching (3:20; 4:2; 5:42; 8:5,35; 9:20; 10:36,42; 11:20; 13:36; 17:3,18; 19:13 ), as well as “the Kingdom of God” (8:12; 20:26; 38:31).
➪ The “word” that was preached was “the word of the Lord” (Acts 8:25; 11:16; 13:48,49; 15:35,36; 16:32; 19:10) and “the word of God” (4:31; 6:7; 8:14; 11:1; 12:24; 13:5,7,44,45; 17:13; 18:11; 19:20).
➪ Acts contains 167 references to God (God, Father), 111 references to “Lord,” 68 references to “Jesus,” 31 to “Christ,” and 14 to the “Son.” There are also 578 pronouns that reference Deity.
➪ The Epistles and Revelation contain over 774 references to God (God, Father), and 357 to “Lord,” There are 530 direct references to Jesus (Jesus, Christ, Son). There are also 1,723 pronouns that refer to Deity.
➪ These references do not include other ways in which Deity is referenced: like Most High, Lamb, Mediator, Testator, etc.
Although this is a rather cursory observation, it serves to illustrate the obvious focus of inspired utterance and writing. If the subject was working or achievement, the emphasis was placed on what God and Christ have done. If it was on speaking, it was what the Lord had said that was the point. When it came to objective or purpose, it what the Lord had determined. If the “will” was being expounded, it was the will of God. If realizing pleasure and satisfaction was the point, the issue related to what pleased God. If kings and government were addressed, the Lord and His dominion were declared. If the kingdoms or rule were the point, the Kingdom and rule of God were affirmed. These things are so obvious that it almost appears foolish to even draw attention to them. However, when theology is skewed in the wrong direction, all of these surface observations cannot even be seen, and they certainly are not the objects of extended thinking.
In the matter of preaching and teaching, there are certain priorities, and it is essential that men have some kind of understanding of them.
First, at the heart of everything God has revealed Deity itself is the point. So far as the New Covenant perspective is concerned, that consists of the Persons of God the Father and Jesus Christ His Son. God has nothing to say that does not issue forth from Them, and point back to Them, No Divine word or work is performed independently of Them or without a due regard for Them.
Second, all revelation and all Divinely initiated work is within the context of God’s eternal purpose. This is a purpose conceived before the world began (Rom 8:28; Eph 1:11; 3:11; 2 Tim 1:9). What God is doing is the point.
Third, within the context of God’s eternal purpose, the Kingdom of God is the point. That involves God focusing His Divine qualities toward the fulfillment of an objective. Because it is an “eternal purpose,” it has more to do with eternity than with time. This is an “everlasting Kingdom” (2 Pet 1:11).
Fourth, within the context of the Kingdom of God, the specific work that is being wrought is the salvation of God. In this salvation, all of the foundational work has been done by Jesus Christ, and in strict accord with the eternal purpose itself, which is a perfect expression of God’s own Person. This salvation is an ongoing work, commencing with the exaltation of Jesus throughout the history of the world.
Fifth, within the context of the salvation of God, an order has been established that is designed to perfect the saints, thereby orienting them for glory. In this perfection they are delivered from the world, receive a “new man,” and commence working out their own salvation with fear and trembling. The objective is for them to be ready to finally leave the world, stand before the Judge of all the earth, and reign forever with Jesus Christ, into whose image they are being conformed.
Sixth, there is the matter of living wholly unto the Lord. This involves the daily subjugation of the flesh, or the mortifying of the deeds of the body. It also involves putting on the new man, adding the graces given for that purpose, and perfecting holiness in the fear of the Lord.
THE PERSPECTIVE
One cannot focus on the lives of the saints unless it is within the context of their perfection and preparation for eternity. It is not possible to concentrate on the perfection of the saints, if it is not strictly within the context of God’s great salvation. To emphasize the salvation of God without it being within the context of the Kingdom of God forces the individual to live only in view of this world and becoming a supposedly better person. Should any person think of the Kingdom of God apart from the eternal purpose of God, they will drift toward novel and unproductive views of Divine rule. Finally, to ponder the purpose of God without some kind of comprehension of His Person thrusts the individual into a fruitless endeavor.
THE RELEVANCE OF THIS
It is important to grasp at least the intellectual form of these things, for it will assist you in making more sense of Paul’s sermon. What he did was begin with the core reality with which they had the most familiarity – the existence of Deity. He then reasoned from that pivotal point in such a manner as to provoke godly inquiry among the listeners. It set before them unvarying realities upon which to think. It is a sterling example of godly reasoning.
PAUL SPEAKS IN THE MIDST OF MARS HILL
“ 17:22 Then Paul stood in the midst of Mars' hill, and said, Ye men of Athens, I perceive that in all things ye are too superstitious.”
Paul’s reasoning in the public square has drawn the attention of the Athenian philosophers. He has been preaching “Jesus and the resurrection.” This is doubtless the same kind of preaching that is elsewhere described in this way: “preached through Jesus the resurrection from the dead” (Acts 4:2). Notice, whether in Jerusalem by Peter and John, or in Athens by Paul, preaching led the people to a consideration of what will happen AFTER death! That is preaching with perspective! Paul will not now, nor did the faithful before him or contemporary with him, preach within the primary context of life in this world or in the flesh.
CONTEXTUAL PREACHING
The context of preaching is the background against which it is presented. That is, there are facts and circumstances that necessitate the message that is being delivered. From the standpoint of the factual environment, there are primarily God, Christ, the purpose of God, and the salvation of God. An example of surrounding circumstances is the dilemma created by sin. There is also an experiential backdrop that necessitates preaching. This has to do with appointed circumstances, not those that can be called “every day circumstances.” The two preeminent circumstances that require preaching have not yet occurred. However, they have been Divinely appointed, and will take place. They are the resurrection of the dead and the day of judgment. Both of these have to do with all men confronting the God who both made and purchased them.
Paul will preach within the context of these appointed realities. Only a modicum of thought will confirm to your heart that very little of the preaching of our time are within this context. In fact, these appointed realities are not even viewed in the category of experience – at least not in any productive way. There is a reason for this situation. Men can in no way capitalize on these appointments in a fleshly manner. They can design no program calculated to ready men for them, and they are well aware that they cannot. No religious career can be established in this arena. Yet, Paul will drive home these realities with great power. They are among the things that make Christ Jesus relevant to all men.
MARS HILL
“ 17:22a Then Paul stood in the midst of Mars' hill . . . ” Other versions read “in the midst of the Areopagus,” NKJV “in the meeting of the Areopagus,” NIV “in front of the Areopagus,” NRSV “in the council meeting,” CJB “in the middle of the court” GWN “before the whole counsel of the Areopagus,” NJB and “the Areopagus [Mars Hill meeting place].” AMPLIFIED
Mars’ Hill was the place, and the Areopagus was the gathering of intellectually astute council. Here Paul is not defending himself, as he did before Agrippa and Fetus. He is not answering false charges against himself that he was a rabble-rouser causing social disturbance. That happened at Philippi and Thessalonica, but is not the circumstance in Athens. From the Athenians point of view, “To that hill the apostle Paul was led, not to defend himself before the judges, but that he might set forth his opinions on divine subjects to a greater multitude of people, flocking together there and eager to hear something new.” THAYER “The court of Areopagus was one of the oldest and most honored, not only in Athens, but in the whole of Greece, and indeed in the ancient world.” McCLINTOK & STRONG’S It is understood that the citizenry of Athens stood on the steps and in the area surrounding the sitting council, or Areopagus. Paul is addressing those regarded as the intelligentsia of Athens – yea, also even of the whole world. They are people capable of profound and extended thought, and which have a penchant for learning. I cannot help but think that Paul rejoiced at the opportunity to lay before such men things that transcended human wisdom, yet could be understood by the faith that is “obtained through the righteousness of God and of our Savior Jesus Christ” (2 Pet 1:1).
TOO SUPERSTITIOUS
“ 22b. . . and said, Ye men of Athens, I perceive that in all things ye are too superstitious.” Other versions read, “in all things are very religious,” NKJV “are very religious in all respects,” NASB “extremely religious in every way,” NRSV “you are overmuch given to fear of the gods,” BBE “given up to demon worship,” DARBY “in all things ye are excessive in the worship of demons,” MRD “extremely scrupulous you are in all religious matters,” NJB “you are in every respect remarkably religious,” WEYMOUTH and “I perceive in every way [on every hand and with every turn I make] that you are most religious or very reverent to demons.” AMPLIFIED
The word “superstitious” is translated from the large Greek word deisidaimoneste,rouj. The lexical meaning of the word is, “reverence for the gods, piety, religious,” THAYER “pious attitude toward divinities,” FRIBERG “a set of beliefs concerning deity, with the implication of corresponding behavior,” LOUW-NIDA and “fear of the gods” LIDDELL-SCOTT
I understand Paul’s opening words to refer to the obvious commitment of the Athenians to devotion and a respect for what they believed to be gods. They possessed, as the word itself indicates, a “fear of the gods.” LIDDELL-SCOTT The Athenians did have erroneous views of Deity, perceiving anger as the chief attribute of the gods. To them “fear” meant erecting some image or idol in honor of the gods, in an apparent attempt to appease them. One’s devotion was then measured by the commitment of the individual to that image. I understand this to be a universal misconception held by those who do not know God, yet entertain an acute awareness of the existence of Deity.
Of course, this is distinguished from the fear of the Lord, which is based upon God’s revelation of Himself, not on a human conception.
Paul will preach within the context of what the people sense, even though it has been wrapped in the rags of ignorance. He will begin where they are – being very religious, or extremely devoted to what they conceived to be Deity. He preached to the Jews within the context of the knowledge they had. He spoke to the churches in view of the undertanding they had obtained. It is in this sense that He became “all things to all men, that” he “might by all means save some” (1 Cor 9:22). Contrary to the misrepresentations of some, this does not mean that he adorned himself with the kind of clothing others wore, or that sort of disguised himself so they would think he was one of them. Paul became “weak unto the weak” by refraining from things like eating meat offered to idols, in order that he offend not the consciences of weaker brethren (1 Cor 8:13). He would pay for the Temple vows of some Jews, even though it was not necessary for Him to do so, in order to fulfill avow to the Lord (Acts 21:26). In every case, he was dealing with someone whose religion, or outward devotion, was driven by their conscience. In no case was Paul attempting to conform his conduct or manners to those who were wallowing in sin, and did not live with any kind of conscience concerning Deity. None of these instances was an attempt to assume an outward identity that was wholly unrelated to religious manners.
When Jesus admonished, “Let your light so shine before men,” He was speaking of how they appeared before men – of what men saw in them (Matt 5:16). When Paul described faithful disciples as those who “shine as lights in the world,” he was speaking of how they appeared before men (Phil 2:15). It is godly manners and appearances that distinguish the people of God in the world. The ungodly cannot see the hearts of the saints, or perceive their conscience, or motives, or intentions, or hope. They cannot detect faith, or the new birth itself. They must make some correlation between the appearance of the saints and their profession.
It is inconceivable that altering one’s appearance in order to appeal to the fundamentally ungodly could possibly be the means by which God would reach their heart. I find such imaginations highly offensive, and indicative of a degree of spiritual ignorance that cannot possibly be justified.
How to become all things to all men cannot be contained in a code of conduct. This is something that requires discernment of the circumstance, a deep devotion to the God of heaven, and an understanding of His will. Where these qualities are not found, men have no business speaking about the adaptation of their conduct to any worldly circumstance in the name of the Lord. It is time to thrust such thinking from us.
THE UNKNOWN GOD
“ 23 For as I passed by, and beheld your devotions, I found an altar with this inscription, TO THE UNKNOWN GOD. Whom therefore ye ignorantly worship, him declare I unto you.”
Paul has made an observation concerning the extreme devotion of the Athenians to the consideration of, what they perceived to be, deities. He will now confirm that this reflexion was based upon a thoughtful diagnosis of their manners. He will not begin by pointing out the various false gods to whom images had been reared. Instead, he will begin with a point of reason that will permit him to proceed toward the consideration of the one living and true God. It should be apparent that this is a wonderfully proper way of reasoning. One should never imagine that it is possible to begin with something obviously unrelated to God, and proceed from that point to the consideration of the true God. Those who seek to clarify the Lord to others must give due thought to where they begin their effort.
I BEHELD
“For as I passed by, and beheld...“ Other versions read, “considering,” NKJV “examining,” NASB “looked carefully at,” NIV “looked carefully at,” NRSV “observed,” RSV “seeing,” DOUAY “looking closely at,” GENEVA “viewing,” MRD “beheld the manner how,” PNT “contemplating,” YLT and “carefully observed.” AMPLIFIED
The word translated “beheld” means, “look at attentively, to observe accurately, consider well,” THAYER “look at again and again, examine attentively, observe carefully; of mental attention consider, reflect,” FRIBERG “observe closely; reflect upon,” UBS “to observe closely and give serious consideration to, suggesting the possibility of something unusual - 'to observe, to notice,” LOUW-NIDA and “look at or examine carefully.” GINGRICH
The idea is that Paul carefully studied these idols, reading their in inscriptions, and gathering a sense of the nature and seriousness of the Athenian’s approach to religion. Much could be learned by how they spoke of their gods, and which ones they chose to honor.
A Brief Observation
During my travels, I have often made it a practice to visit cemeteries in the area, noting the various inscriptions written on the grave-markers and stones. I have observed that much can be known of the spiritual culture of the area by reading their perspectives of death. There is a general consistency in these expressions, with some standing out because of the insight reflected in them. Some areas reflect hope in their inscriptions, while others articulate hopelessness and confusion. In national and military cemeteries, the sense of national pride is generally the theme.
The point is that formalized statements that have been set in stone reveal something about those who wrote them. That is, in my understanding, what Paul was perceiving as he passed among these images, carefully examining what was written on them.
YOUR DEVOTIONS
“ . . . your devotions . . .” Other versions read, “the objects of your worship,” NKJV/ASV/NASB/NIV/NRSV “the things to which you give worship,” BBE “your shrines,” CJB “your idols,” DOUAY “the temples of your worship,” MRD “your sacred monuments,” NJB and “your gods.” PNT
The word “devotions” is a noun, and refers to “whatever is religiously honored, an object of worship . . . of temples, altars, statues, idolatrous images.” STRONG’S In this case, it could refer to images, altars, shrines, and even temples, that had been erected in honor of some perceived deity. The Greek word from which “devotions” is translated is found only one other time in Scripture. There it is translated, “that is worshiped” (2 Thess 2:4).
THE UNKNOWN GOD
“ . . . I found an altar with this inscription, TO THE UNKNOWN GOD.” Other versions read, “an unknown god,” NASB “the god of whom there is no knowledge,” BBE “to the hidden god,” MRD “to god – unknown,” YLT and “the god who is not known.” IE
With remarkable consistency, later versions translate the phrase “AN unknown god.” In my judgment, this is a misrepresentation of what Paul was saying. First, the precise Greek phrase is VAgnw,stw| qew/|Å with the word God (qew) being in the singular. The absence of the Greek article for “the” by no means suggests that the “god” of reference is one of several, or “an unknown god.” Secondly, in referring to the words of the inscription, Paul refers to a specific entity: “Whom.” He will also develop a point that requires this phrase to be understood as referring to a particular god, who was unknown. Although some historians (Apollonius Tyanaeus, Philostratus, Pausanius) GILL/BARNES affirm that Athens had altars erected to a plurality of unknown gods, Paul did not refer to them. He rather chose an altar to a single unknown god as his point of reference, lest he leave his audience with the conclusion that he was speaking of one god among many others.
An “unknown god” is one of whom nothing whatsoever is known, and is so confessed. The existence of such a god is not questioned, but it is acknowledged that nothing is known of him.
The existence of such an altar confirmed the seriousness of the Athenians in their religion, even though they were deceived. They apparently did not want to take a chance of offending even an unknown god, and therefore reared an altar in honor of it, and gave devotion to it. Now, Paul will capitalize on that circumstance in a most remarkable display of godly wisdom.
Something to Remember
In Christ Jesus, and within the framework of the New Covenant, an unknown God is strictly forbidden. In fact, we are forthrightly told that Christ will come “in flaming fire taking vengeance on them that know not God . . . Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of His power” (2 Thess 1:8-9). In reality, eternal life is defined in these words: “And this is life eternal, that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent” (John 17:3). Further, one of the hallmarks of the New Covenant is this: “for all shall know Me, from the least to the greatest” (Heb 8:11).
IGNORANT WORSHIP
“Whom therefore ye ignorantly worship, Him declare I unto you.” Other versions read, “worship without knowing Him,” NKJV “worship in ignorance,” NASB “what you worship as something unknown,” NIV “without knowledge give worship to,” BBE and “reverence, not knowing Him.” DARBY
True worship cannot be accomplished within an environment of ignorance. In fact, men are “alienated from the life of God through the ignorance that is in them” (Eph 4:18). If eternal life is knowing God (John 17:3), and if Jesus has come to give us an understanding, that we might know God (1 John 5:20), then the most serious of all ignorance is the ignorance of God! If, when Jesus comes, He is going to take vengeance on those who know not God, then knowing God is surely the most critical area of knowledge. There is no form of ignorance that is more dangerous than the ignortance of “the true God” (1 John 5:20).
This, then, is the God Paul will declare to the Athenians. He will not do this merely to increase their knowledge, which is what they were seeking. Rather, he does this because this is the area in which God will measure men, determining whether they will remain with Him through eternity, or be thrust out from His presence. Paul has been alarmed and stirred within by the sight of their idols – not because of the existence of he idols alone, but because it was confirmation that they did not know God! The ONLY reason any individual or group of individuals erect something in the place of God is because they do not know God. That kind of ignorance is responsible for all distorted theology, sectarianism, compromise, and borrowing from the wisdom of this world.
When a person is fundamentally ignorant of God, their efforts to maintain devotion fall short of genuine productivity. That is because such ignorance raises an impenetrable wall between man and God. That wall cannot be pierced by worship, devotion, or any form of religious activity. God is the “God of truth” (Isa 65:16), and as such cannot be accessed by erroneous means. Therefore Paul will acquaint his hearers with the God of heaven, meeting them at the point where their knowledge proves to be something with which he can work.
THE GOD THAT MADE THE WORLD
“ 24 God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands.”
While the Athenians were uncertain about Deity, even erecting an altar to “the unknown God,” this is not the case with Paul. He will speak with a certitude these philosophers had never before witnessed. He will address them with confidence concerning Deity – something that is still seen as impossible by many – even some professing Christians. It is important to know how He speaks to this Subject.
GOD MADE THE WORLD AND ALL THINGS THEREIN
“God that made the world and all things therein . . . ” Other versions read, “made the world and everything in it,” NKJV made the earth and everything in it,” BBE “made the universe and everything in it,” CJB “made the world and all that are in it,” PNT “made the world and all that it contains,” WILLIAMS and “produced and formed the world and all things in it.” AMPLIFIED
The word “world” is translated from the Greek word ko,smon, from the root word ko,smoj (kos-mos). The root meaning of this word is “an apt and harmonious arrangement or constitution.” THAYER As used in Scripture primarily refers to “the world, I. e. the universe.” THAYER It is also used to express the inhabitants of the world (1 Cor 4:9), and the mass of ungodly and alienated humanity (John 7:7; 16:8; 1 John 4:5). In every case, this word emphasizes an harmonious arrangement that works together, having certain traits and functions that work together. Therefore we read of the tongue being “a world of iniquity” –something that must be controlled because of its natural manner (James 3:6). There is also “the world of the ungodly,” a term that expresses the commonality and unanimity of the wicked (2 Pet 2:5).
Here, however, the emphasis is the material world and everything in it, the creation of which is revealed in Genesis 1:1-2:4,7-9,19,21-23; 5:1-2. The creation consisted of “the heaven and the earth,” and everything created to be sustained in them. The whole of this marvelous creation is thus described as “the world and all things therein.”
The fact of God creating the world is frequently articulated in Scripture.
➪ Hezekiah confessed to God, “Thou hast made heaven and earth” (2 Kgs 19:15).
➪ Hiram said, “Blessed be the LORD God of Israel, that made heaven and earth” (2 Chron 2:12).
➪ Nehemiah confessed, “Thou, even thou, art LORD alone; thou hast made heaven, the heaven of heavens, with all their host, the earth, and all things that are therein, the seas, and all that is therein, and thou preservest them all” (Neh 9:6).
➪ The Psalmist wrote, “Thou hast formed the earth and the world” (Psa 90:2); “Of old hast thou laid the foundation of the earth: and the heavens are the work of thy hands” (Psa 102:25); “ . . . the LORD which made heaven and earth” (Psa 115:15)’ “ , , , God . . . which made heaven, and earth, the sea, and all that therein is: which keepeth truth for ever” (Psa 146:5-6).
➪ Solomon wrote of God making the earth (Prov 8:26).
➪ Isaiah said, “Thou hast made heaven and earth” (Isa 37:16). He also said God “created the heavens,” and “formed the earth and made it,” creating it “to be inhabited” (Isa 45:18).
➪ Jeremiah said, “He hath made the earth by his power, he hath established the world by his wisdom, and hath stretched out the heavens by his discretion” (Jer 10:12; 32:17; 51:15).
➪ God Himself said, “I have made the earth, the man and the beast that are upon the ground, by my great power and by my outstretched arm” (Jer 27:5).
➪ The Lord is described in the Revelation in this manner: “who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein” (Rev 10:6).
➪ All the earth is admonished, “God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters” (Rev 14:7).
The Scriptures further affirm that the creation of the world was accomplished by Divine wisdom: “The LORD by wisdom hath founded the earth; by understanding hath he established the heavens” (Prov 3:19). That is, there was an objective that undergirded the creation, and for which its harmonious workings were established. Happenstance, randomness, and extended development were not part of creation. God did not create a process through which the world came into being. By His word it was made in all of its completeness. So that everything that was birthed thereafter was according to established order. This not only rules out the possibility of an evolutionary process, but renders it an utter absurdity, because purposes cannot be carried out by disorder and randomness. Those professed believers who embrace a view of creation that attempts to blend revelation with science do well to study God rather than nature. When men are diverted to considering creation from the standpoint of its imagined development, they must look at what was created rather than Who created it.
In my judgment men do not do well to major on reasoning from effect to cause. In order for that can be done properly, there must be some understanding of the cause. This is precisely how Paul now reasons. He first establishes the true Origin of the entire cosmos and everything in it. Then, He affirms the following.
HE IS LORD OF HEAVEN AND EARTH
“ . . . seeing that He is Lord of heaven and earth . . .” Other versions read, “since He is Lord of heaven and earth,” NASB “being Lord of heaven and earth,” RSV “who is Lord of heaven and earth,” CJB and “is Himself Lord of heaven and earth.” NJB
The word “seeing” emphasizes that it is apparent that God is over what He has created. It is totally unreasonable to think in any other way – as though what took place in the created realm was independent of its Creator.
Heathen gods were generally said to be over some aspect of the creation. This ranged from fertility, to fire, water, etc. While there is a sense of Deity resident in the unseen makeup of men, sin has brought confusion in that area, so that even the concept of God has become distorted. Further, sin will not allow men to search aggressively for God, even though that is man’s appointed vocation. These conditions are addressed by a clear word about God, which tends to dispel the fog created by transgression. It clears the mental haze enough so that men can, in fact, engage in a fervent quest to find God. Paul is providing that word.
Of first importance is that the true God has made everything that had a beginning independent of man himself. Second, it is vital that God be seen as Lord over all. Of course, if He is Lord over all that was made independently of man, you may be sure He is Lord of everything man appears to have made.
DWELLETH NOT IN TEMPLES MADE WITH HANDS
“ . . . dwelleth not in temples made with hands.” Other versions read, “does not live in temples built by hands,” NIV “does not live in shrines made by human hands,” NRSV “is not housed in buildings made with hands,” BBE “does not live in man-made temples,” CJB “doesn’t live in shrines made by humans,” GWN and “does not make his home in shrines made by human hands.” NJB
The word “dwelleth” means to “dwell or settle in . . . inhabit,” THAYER “live in,” UBS and “dwell in a place in an established or settled manner - 'to live, to dwell, to reside.” LOUW-NIDA This is the opposite of sojourning, visiting, or being transitory.
When Solomon built the Temple, he made clear that it was not intended to be a residence for God Himself: “But will God indeed dwell on the earth? behold, the heaven and heaven of heavens cannot contain thee; how much less this house that I have builded?” (1 Kgs 8:27). Again it is written of that occasion, “And the house which I build is great: for great is our God above all gods. But who is able to build him an house, seeing the heaven and heaven of heavens cannot contain him? who am I then, that I should build him an house, save only to burn sacrifice before him?” (2 Chron 2:5-6). Through the Spirit, Isaiah also spoke of this matter, adding that God takes particular note of humble and contrite spirits: “Thus saith the LORD, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? For all those things hath mine hand made, and all those things have been, saith the LORD: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word” (Isa 66:1). When Stephen preached to the Jewish council, he made reference of this fact: “But Solomon built him an house. Howbeit the most High dwelleth not in temples made with hands; as saith the prophet” (Acts 7:47-48). Paul made clear that the people of God are His “temple” (1 Cor 3:16).
This, then, was a well established fact in both the Jewish and Christian communities. However, this was not known in the heathen world. Throughout the whole of Athens, Paul had seen statuary and shrines erected to the honor of gods. Those places were equated with the gods themselves. Now Paul declares to them that God cannot be localized. His dwelling place is in heaven: “God is in heaven” (Eccl 5:2). His “throne is in heaven” (Isa 11:4). We pray to Him as “Our Father which art in heaven” (Matt 6:9).
A Seeming Contradiction Considered
Some have taken the statement of this text to mean that God is completely disassociated from any and all buildings. However, as seen in both the Tabernacle and the Temple, this is emphatically not the case. Concerning the building of the Tabernacle God said, “And let them make Me a sanctuary; that I may dwell among them” (Ex 25:8). Jehosaphat said of the Temple, “Art not Thou our God, who didst drive out the inhabitants of this land before Thy people Israel, and gavest it to the seed of Abraham Thy friend for ever? And they dwelt therein, and have built Thee a sanctuary therein for Thy name, saying” (2 Chron 20:7-8). Jesus referred to the Temple as “My Father’s house” (John 2:16).
In all of these texts, the structure was not God’s exclusive or permanent dwelling. Rather, it was a place He visited (Ex 40:34-35; 1 Kgs 8:11), and where He met those ordained to speak with Him (Ex 25:22; Num 7:89; 1 Sam 4:4; 2 Sam 6:2; 1 Chron 13:6).
Now, since Christ has been exalted (Phil 2:9), and the Holy Spirit has been sent into the hearts of the sons of God (Gal 4:6), God dwells within His people (1 Cor 3:16; 1 John 3:24; 4:15). It is the gathering of the saints together that fulfills the requirement for the Lord to dwell among them. As Jesus Himself said, “For where two or three are gathered together in my name, there am I in the midst of them” (Matt 18:20). Paul referred to this blessing when he wrote of the observation of a stranger, who witnessed God working among them, “and so falling down on his face he will worship God, and report that God is in you of a truth” (1 Cor 14:25). That was a time when “the whole church” had “come together into one place” (1 Cor 14:23). This same kind of gathering took place when the believers in Troas “came together to break bread.” It is written that they were in an “upper room” that required “many lamps” (Acts 20:7-8). Whether it was the brethren in Corinth, apparently a rather large assembly, or the one in Troas, which also appeared to be sizeable, the presence of the Lord was associated with the people, not the structure. This is a concept totally foreign to the heathen.
GOD IS NOT WORSHIPED WITH MEN’S HANDS
“ 25 Neither is worshiped with men's hands, as though He needed any thing, seeing He giveth to all life, and breath, and all things.”
The externals of worship – how and where it takes place – has been an issue with religious men from long ago. You may recall that the woman at the well asked Jesus about this very thing: “Our fathers worshiped in this mountain; and ye say, that in Jerusalem is the place where men ought to worship” (John 4:20). Jesus responded to her statement by saying a new day was about to arrive – one in which worship would not be approached in such a manner. “Jesus saith unto her, Woman, believe Me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father. Ye worship ye know not what: we know what we worship: for salvation is of the Jews. But the hour cometh, and now is, when the true worshipers shall worship the Father in spirit and in truth: for the Father seeketh such to worship Him. God is a Spirit: and they that worship Him must worship Him in spirit and in truth” (John 4:21-24). The Athenians and the Samaritans had this in common: they did not know the God they worshiped. Because such people still exist, the words recorded in this text are pertinent to our time as well.
NEITHER IS WORSHIPED WITH MEN’S HANDS
“Neither is worshipped with men's hands, as though He needed any thing . . .” Other versions read “served by human hands,” NASB “dependent on the work of men's hands,” BBE “ministered to by human hands,” MRD “human hands can't serve his needs,” NLT and “doesn't need any help from men.” IE
The word “worshiped” is translated from the Greek word qerapeu,etai (thera-peue-tai) – the word from which “therapeutic” comes. The idea here is that God is not made better, helped, increased, or advantaged by what men do. Because service, or ministry, is a prominent part of “worship,” that word was chosen to convey the activities to which Paul referred. He is referring to all of the work related to building and maintaining the idols, offering sacrifices upon them, together with all of the actions that took place in the shrines that had been reared up to idols. The heathen had the idea that all of this was meeting the needs of their various deities. In fact, to this very day “The idea is prevalent among the Hindus that the sacrifices which are made, and which are offered in the temples, are consumed by the gods themselves.” ALBERT BARNES
God Is Never Advantaged or Disadvantaged By Man
The phrase “neither is worshipped by men’s hands” is a statement that affirms God is not personally advantaged or disadvantaged by what men do. His abundant resources – “the riches of His glory” – are not increased or depleted because of human activity. Men may receive more from God, but it is not because God obtained more from their service. They also may receive less, but it is never because there is less to give. This is humiliating to the flesh, to be sure. It is also one of the fundamental reasons for Jesus saying, “The flesh profiteth nothing” (John 6:63).
The doctrine of Scripture is that God is never Himself advantaged by what man does. Advantages and benefits always flow from God to man, and never from man to God. There are numerous revelations of this in Scripture.
➪ Eliaphaz posed the question, “Can a man be profitable unto God” (Job 22:2).
➪ Elihu asked, “If thou sinnest, what doest thou against him? or if thy transgressions be multiplied, what doest thou unto Him? If thou be righteous, what givest thou Him? or what receiveth He of thine hand?” (Job 35:6-7).
➪ God said to Job, “Who has preceded Me, that I should pay him? Everything under heaven is Mine” NKJV (Job 41:11).
➪ David said, “O my soul, thou hast said unto the LORD, Thou art my Lord: my goodness extendeth not to thee” (Psa 16:2).
➪ Paul asked, “For who hath known the mind of the Lord? or who hath been His counselor? Or who hath first given to him, and it shall be recompensed unto him again?” (Rom 11:34-35).
➪ Paul reminded the Corinthians that they had nothing they had not received – nothing really started with them, particularly in matters pertaining to God. “For who maketh thee to differ from another? and what hast thou that thou didst not receive? now if thou didst receive it, why dost thou glory, as if thou hadst not received it?” (1 Cor 4:7).
➪ God Himself affirmed through David that He is never put into a position of having to ask something from men. “He shall call to the heavens from above, and to the earth, that he may judge his people. Gather My saints together unto Me; those that have made a covenant with Me by sacrifice. And the heavens shall declare his righteousness: for God is judge Himself. Selah. Hear, O My people, and I will speak; O Israel, and I will testify against thee: I am God, even thy God. I will not reprove thee for thy sacrifices or thy burnt offerings, to have been continually before Me. I will take no bullock out of thy house, nor he goats out of thy folds. For every beast of the forest is mine, and the cattle upon a thousand hills. I know all the fowls of the mountains: and the wild beasts of the field are mine. If I were hungry, I would not tell thee: for the world is mine, and the fulness thereof” (Psa 50:4-12).
Today, there are some men teaching that God cannot do anything upon the earth unless there is a petition that comes to Him from men. The above affirmations cast that imagination to the ground. Beside that, God speaks of those who find Him, even though they did not seek Him: “I am sought of them that asked not for me; I am found of them that sought me not: I said, Behold Me, behold Me, unto a nation that was not called by My name” (Isa 65:1; Rom 10:20).
HE GIVES TO ALL LIFE, BREATH, AND ALL THINGS
“ . . . seeing He giveth to all life, and breath, and all things.” Rather than receiving anything from man that brings advantage to Him, He is the sole giver of “life, and breath, and all things.” Other versions read, “life and breath and everything else,” NIV “life and breath and everything,” RSV “life, breath, and everything they have,” GWN “life and breath and everything to everyone,” NET “everything – including life and breath – to everyone,” NJB “life and breath to everything, and He satisfies every need,” NLT and “life and breath to all, everywhere.” PNT
Life
In its essence, life is the ability to respond to the environment in which one is placed. It involves animation, vitality, productivity, and sensitivity. It applies to both the body and the soul, including thoughts as well as words and deeds, and desires as well as bodily senses. Life pertains to the domain of the flesh and of the spirit as well.
Breath
This is “the breath of life” that was originally breathed into Adam’s nostrils (Gen 2:7), causing him to be a living soul. That breath is given to everyone who is born, so that they begin immediately to function in the domain of earth. Breath also has to do with the maintenance of life. It also provides a commentary on the tenuous nature of earthly life. There is not a deposit of breath into man – a quantity that gradually is depleted until it is finally expended. Rather, breath is given to everyone, one breath at a time. Thus the prophet Isaiah depicted the frailty of man by saying his breath was “in his nostrils” (Isa 2:22). The phrase “life and breath” also pertain to the period of time when the soul and body are united.
All Things
This expression confirms that men have nothing on their own. Whatever they have is received (1 Cor 4:7). This being true, what men give to God is only what they have first received from Him. Therefore, after collecting goods for the building of the Temple, David prayed, “But who am I, and what is my people, that we should be able to offer so willingly after this sort? for all things come of Thee, and of thine own have we given Thee” (1 Chr 29:14). We must guard our hearts and minds lest we draw contradicting conclusions about this. What we have, was obtained from God!
THE ORIGIN AND PLACEMENT OF MAN
“ 26 And hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation.”
Paul knows God created the world “to be inhabited” (Isa 45:18), and that the revelation of God directly bears upon those inhabitants – humanity. To philosophize about God apart from involvement with Him is without profit. The Living God is not merely a subject to be discussed, or an area of passing interest. Paul will now make known the relation of the true God to mankind.
ALL NATIONS MADE OF ONE BLOOD
“And hath made of one blood all nations of men . . .” Other versions read, “He made from one, every nation of mankind to live on all the face of the earth,” NASB “From one man He made every nation of men, that they should inhabit the whole earth,” NIV “From one ancestor He made all nations to inhabit the whole earth,” NRSV “He made from one the whole human race to dwell on the entire surface of the earth,” NAB “He created all the people of the world from one man, Adam, and scattered the nations across the face of the earth,” LIVING “He caused to spring from one forefather people of every race, for them to live on the whole surface of the earth,” WEYMOUTH and “and He made from one [common origin, one source, one blood] all nations of men to settle on the face of the earth.” AMPLIFIED
Adam can be referred to as “blood” because “the life of the flesh is in the blood” (Lev 17:11). The blood of humanity is unique among what is said to be alive. There is not a separate blood for races, ethic groups, political groups, or gender. Those who throw dust in our eyes by saying men and women are fundamentally different must account for the commonality of their blood, for that is more fundamental, having to do directly with their origin. The blood from one person can be given to another if the type is the same. That type is not determined by gender, race, or color. All men, regardless of their location and appearance, can trace their origin back to Adam. The only exception to this is the Lord Jesus Christ, who is technically not a member of Adam’s race. He was not a sinner, nor did He fall short of the glory of God like all other people. But as for the rest of the human race, they have a solitary Creator, and can be traced back to a single man.
Notice also that Paul refers to “the nations,” not to individuals – although his words also apply to individuals. This word, however, would show how foolish it was for one nation to exalt themselves above another, or suppose they are superior to another. If one sites Israel as an example of a superior nation, it must be remembered that it was God’s choice that gave them status, not their own accomplishments or nature. Throughout their history, they confirmed that their natural makeup was no different than the other peoples of the world. It would take a “new creation” to make an essential difference in men (2 Cor 5:18; Eph 2:10). That, of course, is realized in Christ Jesus.
➪ ALL MEN HAVE THE SAME BASIC CONSTITUTION. “He fashioneth their hearts alike; he considereth all their works” (Psa 33:15).
➪ THERE IS NO FUNDAMENTAL DIFFERENCE. “The rich and poor meet together: the LORD is the maker of them all” (Prov 22:2).
➪ NATURALLY, ONE MAN IS A REFLECTION OF THE OTHER. “As in water face answereth to face, so the heart of man to man” (Prov 27:19).
➪ WE ARE ALL THE WORK OF GOD’S HAND. “But now, O LORD, thou art our Father; we are the clay, and Thou our potter; and we all are the work of Thy hand” (Isa 64:8).
➪ OUR SIMILARITY IS OWING TO OUR COMMON ORIGIN. “Have we not all one father? hath not one God created us” (Mal 2:10).
This fact makes racial prejudice nothing more than human foolishness. We have all been made from the same lump, so to speak.
The point here, however, is not Adam himself, but the One who uniquely made Adam – the one True God.
TO DWELL ON THE FACE OF THE EARTH
“ . . . for to dwell on all the face of the earth . . . ” Other versions read, “to live on all the face of the earth,” NASB “that they should inhabit the whole earth,” NIV “living on the entire surface of the earth,” CJB “to live all over the earth,” GWN and “to settle on the face of the earth.” AMPLIFIED
God intended that the entirety of the earth be occupied by the offspring of Adam. They are the primary inhabitants of the earth, and eventually even the new earth will be placed in their charge (Psa 37:11; Matt 5:5). In this way, the ancient promise can be fulfilled, “For the earth shall be filled with the knowledge of the glory of the LORD, as the waters cover the sea” (Hab 2:14; Isa 11:9). Again it is written, “All the ends of the world shall remember and turn unto the LORD: and all the kindreds of the nations shall worship before Thee” (Psa 22:27).
The dispersion of the human race over the face of the earth was done in consideration of the fulfillment of this promise.
TIMES AND BOUNDS APPOINTED
“ . . . and hath determined the times before appointed, and the bounds of their habitation.” Other versions read, “has determined their preappointed times and the boundaries of their dwellings,” NKJV “determined the times set for them and the exact places where they should live,” NIV “allotted the times of their existence and the boundaries of the places where they would live,” NRSV “having determined allotted periods and the boundaries of their habitation,” RSV “ordering their times and the limits of their lands,” BBE fixed the limits of their territories and the periods when they would flourish,” CJB “assigned the seasons which were ordained before, and the bounds of their habitation,” GENEVA “He has given them the seasons of the year and the boundaries within which to live,” GWN “decreed the times and limits of their habitation,” NJB “decided beforehand when they should rise and fall, and he determined their boundaries,” NLT “decided exactly when and where they must live,” IE “marked out for them an appointed span of life and the boundaries of their homes,” WEYMOUTH and “definitely determined [their] allotted periods of time and the fixed boundaries of their habitation (their settlements, lands, and abodes).” AMPLIFIED
The word “determined” is translated from a word meaning, “to mark out the limits or boundaries, determine, appoint,” THAYER “fix, appoint, designate, decide, determine,” FRIBERG “designate,” UBS “to set limits on, to decide, to determine,” LOUW-NIDA and “determine, fix, set.” GINGRICH The word “appointed” comes from a word meaning, “to place before, to appoint beforehand,” THAYER “determine beforehand, prearrange,” FRIBERG “to appoint or determine beforehand,” LIDDELL-SCOTT
What Godly Men Have Said About This Text
Daniel D. Whedon (Wesleyan) wrote, “God has not abandoned man, like a pile of crawling maggots, to pure random. He has preconstructed for his race a scheme and a history, with predetermined periods of time and boundaries in space.” NEW TESTAMENT COMMENTARY
John Gill (English Baptist), Charles Spurgeon’s predecessor, said of this text, “how long the world he has made shall continue; and the several distinct periods, ages, and generations, in which such and such men should live, such and such nations should exist, and such monarchies should be in being, as the Assyrian, Persian, Grecian, and Roman, and how long they should subsist; as also the several seasons of the year, as seedtime and harvest, cold and heat, summer and winter, and day and night; and which are so bounded, and kept so distinct in their revolutions, as not to interfere with, and encroach upon each other; and likewise the several years, months, and days of every man’s life; (see Job 7:1 14:5) to which may be added, the times of the law and Gospel; the time of Christ’s birth and death; the time of the conversion of particular persons; and all their times of desertion, temptation, affliction, and comfort; the times of the church’s sufferings.” NEW TESTAMENT COMMENTARY
Matthew Henry (English Nonconformist) wrote, “He made them not to live in one place, but to be dispersed over all the earth; one nation therefore ought not to look with contempt upon another, as the Greeks did upon all other nations; for those on all the face of the earth are of the same blood. COMMENTARY
Albert Barnes (Presbyterian) wrote, “This evidently refers to the dispersion and migration of nations. And it means that God had, in his plan, fixed the times when each country should be settled, and the rise, the prosperity, and the fall of each nation. The different continents and islands have not, therefore, been settled by chance, but by a wise rule, and in accordance with God’s arrangement and design.” COMMENTARY
W. Clarkson wrote, “He is the Divine Provider and Arranger of all human affairs (ver. 26). His intelligence has foreseen, and his wisdom directed everything.” PULPIT COMMENTARY
J.W. McGarvey (Restoration Movement), wrote “These facts demonstrate his entire independence of human ministrations, and exhibit, in a most striking manner, the dependence of men upon him. They not only sustain the point of contrast presented by Paul, but they involve an assumption of the most special providence of God. By special providence, we mean providence in reference to individual persons and things. If God gives to all men life and breath and all things, he acts with reference to each individual man, to each individual breath that each man breathes, and to each particular thing going to make up all the things which he gives them. Again, if God appoints beforehand the “periods” of the nation (by which I understand all the great eras in their history,) and the “boundaries of their habitations,” he certainly directs the movements of individual men; for the movements of nations depend upon the movements of the individual men of whom they are composed. Sometimes, indeed, the movements of one man, as of Christopher Columbus, determine the settlement of continents, and the destiny of mighty nations. In view of these facts, we must admit the most special and minute providence of God in all the affairs of earth. ACTS COMMENTARY
JOHN WESLEY (Methodism). “That it is God who gave men the earth to inhabit, Paul proves from the order of times and places, showing the highest wisdom of the Disposer, superior to all human counsels.” COMMENTARY
I have taken the time to share these various comments by a diversity of men to show there is general agreement as to the meaning of the text. This indicates that the language itself is clear, leaving no room for doubt as to what this text actually says. Coupled with the various translations of the text, it is quite plain that the following is true.
➪ There is no happenstance reflected in the positioning of nations in time and place.
➪ A Divine determination was made before the world was created concerning when and where men would be placed.
Moses provided additional information on this matter in his valedictory address to Israel. There he spoke of the deliberate assignment of the bounds of the various people. “When the Most High divided to the nations their inheritance, when He separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel” (Deut 32:8). Every major version reads the same way, confirming that there is Divine order in the placement of the various people groups, or nations, of the world. Now Paul will elaborate on the reason for this Divine arrangement.
Divine appointments of this kind should not cause us to stagger. God made the Garden of Eden, “and there He put the man whom He had formed” (Gen 2:8). God placed Israel in the land of Canaan, even driving out its former inhabitants (Gen 12:7; 13:15; 15:18; 17:8; Lev 25:38). The nations are categorically said to have been divided their inheritance by God Almighty, when He “set the bounds of the people” (Deut 32:8).
Once men comprehend that the Lord God “made the world and all things therein,” and that He is, in fact, “Lord of heaven and earth,” giving “to all life and breath, and all things,” this text should pose no difficulty for those who believe. If there is the slightest tendency to philosophize about this passage as though it encroached upon the imagined free will of men, that tendency is to be crucified, along with the rest of unprofitable flesh (John 6:63).
THE APPOINTED VOCATION OF MAN
“ 27 That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us.”
The deliberate placement of the nations was in order to the fulfillment of a Divine objective. Here we see the primary activity in which men are to engage. The reason for the creation of man is seen in this objective, as well as the absolute seriousness of not pursuing this aim.
THAT THEY SHOULD SEEK THE LORD
“That they should seek the Lord...” Other versions read, “God did this so that men would seek Hm,” NIV “so that they would search for God,” NRSV “might make search for God,” BBE “so that people would look for Him,” CJB “that they might inquire and search after God,” MRD “so that they might seek the deity,” NJB “His purpose was for the nations to seek after God,” NLT and “He wanted the people to look for Him” IE
The text teaches that the “all nations of men” were deliberately and specifically positioned by God in both time and location in order that they might “seek the Lord.” While this is no doubt true of individuals, the stress is placed on “nations,” – which is the organization of individuals with the intent to pursue legitimate interests, to subdue evil, and to promote good. Although the gathering of peoples together by no means eliminates self-centeredness, in a crude way it diminishes that kind of quest.
God Is Not Evident to Fallen Man
This statement also confirms that God is not evident to fallen men. Sin has raised a wall between men and God. While they are in the world, that wall actually protects them, for God being righteous finds unrighteous man contrary to His own nature, and therefore offensive.
God is Merciful and Gracious
Even though man is fallen, the God he has been placed to seek, is merciful and gracious. It is only because the Lord is “merciful and gracious, longsuffering, and abundant in goodness and truth” (Ex 34:6) that He has found a way to resolve the dreadful human dilemma.
In the Divine Image
Man – all men – have a distinct advantage in this quest: he has been created in the image of God (Gen 1:26,27; 9:6), in the glory of God (1 Cor 11:7), bears His similitude (James 3:9), is in His likeness (Gen 5:1), and is His offspring (Acts 17:29). Even though man has sinned and comes short of the glory of God, there is enough of the likeness remaining to promote a quest to “find” God, and men are expected to do so.
Deity in the Most Rudimentary Form
The Greek word translated “LORD” differs in the various Greek manuscripts. In some it is qeo,n (God), and in others ku,rion (Lord). In both cases, the word preceded by the article “the,” signifying the quest for a single Deity. The words “God” and “Lord” are the most general terms for Deity, underscoring the Sovereignty and power of God, but providing no insight into His character or purpose. The idea here is not to come into the fellowship of God, but to come to the point where men acknowledge that “He is” (Heb 11:6). Men will proceed no further in their quest for the Lord until this is acknowledged. In fact, it is that acknowledgment that causes individuals to maintain their quest.
An Environment Suitable for Seeking
This also confirms that an environment that has some semblance of order (i.e. “nations” ) is conducive to the conclusion that Deity is at the helm of creation, including humanity. Even men lacking astuteness of thought recognize that order cannot result from chaos or randomness. This also postulates that all men have been made to think beyond themselves. However, sin has greatly reduced this capability, causing men to be more like the beasts of the earth than the One in whose image they were created.
The Environment of Creation
Over and above all of these considerations, the creation itself bears witness to God’s “eternal power and Godhead” (Deity). There is enough evidence for men to begin seeking, for “The heavens declare the glory of God; and the firmament showeth His handiwork” (Psa 19:1). Further, it is a consistent and universal witness. As it is written, “Day unto day uttereth speech, and night unto night showeth knowledge. There is no speech nor language, where their voice is not heard” (Psa 19:2-3).
The Fact That Man Has Fallen Has Not Altered the Purpose of God.
Men may reason that the falleness of man excuses him from the obligation to seek after the Lord. However, this is not so. The objective for mankind was not abandoned when sin and death entered into the world. Rather, all hope of man recovering himself was lost, requiring that the required recovery be instituted and carried out by God Himself. If this was not the case, there would be no point to a quest to find God. It is in the quest for God that men, in a manner of speaking, enter into the arena in which the purposes of God are carried out.
FEEL AFTER HIM AND FIND HIM
“ . . . if haply they might feel after him, and find him . . .” Other versions read, “grope for Him and find Him,” NKJV “reach out for Him and find Him,” NIV “if possible, to get knowledge of him and make discovery of him,” BBE “by means of his creations, might find him,” MRD “by feeling their way towards him, succeed in finding him,” NJB and “in the hope that they might feel after Him and find Him,” AMPLIFIED
As used here, the word “feel” is translated from a word meaning “mentally to seek after tokens of a person or thing,” THAYER and “grope one's way, like a person who is blind or in the dark,” FRIBERG The picture is that of men blinded by sin, feeling across the creation like a blind man gropes about a wall to find a door. According to appearance, if they found a door, it would be by mere happenstance, for there was no proof evident to them through any of their senses. However, in the Divine economy, it is quite another picture. God works in an environment where men are seeking Him. Jesus Himself said, “For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened” (Matt 7:8). This is not so merely because of the of human persistence. It is rather owing to the faithfulness of God, who desires to be found by those who seek Him.
What About “There Is None that Seeketh”?
Perusing the human race independently of Divine revelation, it is written, “there is none that seeketh after God” (Rom 3:11; Psa 14:2-3; 53:2-3). Apart from a Divine initiative toward men, this state would have continued uninterrupted. However, even at the threshold of history, God gave a revelation of the ultimate defeat of the devil (Gen 3:15). For those who were mindful of that word, a seeking spirit could be obtained. Apparently that is what took place during the time of Enosh, son of Seth. It is written that when he was born, “men began to call upon the name of the Lord” (Gen 4:26). Jewish chronology estimates that this took place about 235 years after the fall. I assume that because Seth was the offspring through whom the promised Seed would come, that God awakened his generation in this matter of seeking. If it is true that sin introduces moral and spiritual decline, it seems to me that this would be necessary.
God Revealed Himself to Individuals
Later, both Enoch and Noah “walked with God” (Gen 5:22-25; 6:9). Both of them were given revelations by God (Enoch – Jude 1:14-14; Noah – Gen 6:8,13-7:4; 8:15–17; 9:1-17). Later God revealed Himself to Abraham (Gen 12:1,7; 13:14-17; 15:1-21; 17:1-21, etc). The Lord also appeared to Jacob, revealing much to him (Gen 31:3; 35:10-13). God revealed to Moses that He had “appeared unto Abraham, unto Isaac, and unto Jacob” (Ex 6:3). Centuries later David reminded the people of the covenant God “made with Abraham, and of His oath unto Isaac, and hath confirmed the same to Jacob” (1 Chron 16:16).
God Revealed Himself to Israel
Then, there was the covenant made with Israel, who were made the custodians of the Word of the Lord (Ex 34:27; Deut 29:1; Rom 9:4). Further, owing to their own sin, this people was scattered throughout the nations, taking their religion and customs with them (Psa 44:11; Jer 50:17; Ezek 6:8; 11:16; Zech 7:14).
Knowledge Dispersed Throughout the World
These revelations provided some incentive to seek the Lord in all who were told of them. The possibility of men feeling after God was enhanced with each revelation God gave of Himself. Add to this the fame of Solomon (1 Kgs 4:34; 10:1), the universal decree of Nebuchadnezzar concerning the true God (Dan 4:1-37), the universal decree of Darius concerning the Lord God (Dan 6:25-27), and the universal decree of Cyrus concerning his charge to see to it that the Temple was rebuilt (2 Chron 36:23; Ezra 1:2-4).
Note The Divine Objective Again
Once again, note the Divine objective: “So that they should seek God, in the hope that they might feel after Him and find Him.” AMPLIFIED God’s revealed purpose is for men to “find Him.” It is not to resolve the problems of the world. It is not for men to realize a happy life in this world, or to obtain what men refer to as success. The objective does not revolve around men, but around God. It is not for men to know themselves, but to know God. It is not for men to find their place, but to find God. That is the secret to the realization of every legitimate objective, and the appointed means through which all valid knowledge is acquired. This is made known in the Scriptural affirmation, “For with thee is the fountain of life: in thy light shall we see light” (Psa 36:9). That is, God, who Himself “is light” (1 John 1:5), clarifies everything else. What we must perceive is made perceivable by the knowledge of God Himself, so that when we “find” Him, the whole universe of knowledge is illumined. Although this may appear quite evident for those in Christ, this is largely unknown in modern Christian circles.
HE IS NOT FAR FROM EVERY ONE OF US
“ . . . though He be not far from every one of us.” Other versions read, “not far from each one of us,” NKJV “never far from any one of us,” GWN “not afar off from each one of us.” MRD
“Though”
The word “though” is significant in this text. It comes from the Greek word kai,toige, which has the following lexical meaning: “and yet, even,” FRIBERG “although and yet,” UBS “markers of concession, with the probable implication of an additional component of contrast - 'although, even though, and yet,” LOUW-NIDA and “and yet.” GINGRICH This is a word of contrast between the actual presence of the Lord and men’s lack of perception of Him. Their appointment is not to “feel after” a God that is far from them, or in some remote area, but the One who is nigh at hand, or right under their noses. Jesus declared the Kingdom of God to be of this order – in the midst of the people, yet undiscerned by them: “Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.” or “in your midst” NASB (Luke 17:21).
How is it possible for the great God of heaven to be “not far from every one of us,” and yet the human spirit be oblivious of His presence? It is because of the effects of sin. The separation of men from God is not one of space, but of consciousness, harmony, and sensitivity. The distance between God and man is one of hostility and variance. When it comes to seeking the Lord, men grope in moral and spiritual darkness, for the light of insight left them when sin entered into the world.
Note that Paul started his reasoning by pointing the Athenians to “nations of men.” Now, however, he speaks of “every one of us,” confirming that the quest to find God is one of personal responsibility – one from which no individual is exempt. Even though it appears to human logic hopeless, yet men are to feel after God, hoping to find Him. In order to fuel that desire, it is affirmed that God “is not far from every one of us,” so that men ought to hope to find him.
Behind the scenes, of course, God Himself is at work, orchestrating the affairs of men so that seekers will be assisted, and their paths crossed with men of spiritual understanding. If this postulate is true, then those who have not found God are the very ones who have not sought Him.
THE OFFSPRING OF GOD AND ITS IMPLICATIONS
“ 28 For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring. 29 Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device.”
IN HIM
“For in Him . . .” Other versions read, “because of Him,” GWN “it is in closest union with Him,” WEYMOUTH “He gives us the power to,” CEV “Certainly we.” GW
This is a most marvelous statement. Even though sin has separated men from God consciously and experientially, yet there is a sense in which humanity remains associated with Him. Nearly all versions use the words “in Him.” There is a mystical tie between God and all men, so that their very existence is owing to Him. In Christ, this is enhanced with the added dimensions of fellowship, illumination, and guidance. But even apart from Christ, no man is totally divorced from God, and thus remains strictly accountable to Him. The details of this association is spelled out in the next clause.
WE LIVE, AND MOVE, AND HAVE OUR BEING
“ . . . we live, and move, and have our being . . . ” Other versions read, “live and move and exist,” NASB “have life, and motion, and existence,” BBE “live and move and are,” DOUAY “live, love, and exist because of Him,” GWN “live and move about and exist,” NET and “we live, we walk, we are.” IE
“We Live”
This has to do with the initiation and maintenance of life in the body. Scriptures refers to it as “the breath of life” (Gen 2:7; 6:17; 7:15,11). It also includes the capacities and abilities that are necessary to life such as eating, drinking, and general bodily functions. All of this takes place “in Him,” even though the vast majority of the human race are unaware of it. This mysterious union is expressed in the words of Abigal to David: “ . . . but the soul of my lord shall be bound in the bundle of life with the LORD thy God” (1 Sam 25:29). Other versions read “bundle of the living with the Lord.” NKJV/NASB/NIV The idea is that life exists because of identity with the Living God.
“We Move”
Moving has to do with our mobility, being able to adapt, carry out objectives, and be productive. It deals with the expressions in the body in particular, as well as the soul. It also has to do with the processes of the mind, where the greater mobility can be found. Moving from place to place, carrying out our objectives, being productive – they all are the expressions of life that is strictly owing to the God of heaven.
“We Have Our Being”
Humanity is not a mere mass of living creatures. It is comprised of individuals with unique traits. Our “being” includes our essential person – something that can be named, have a particular purpose, and fulfill personal objectives. David referred to his life, with all of its aims in these words: “while I have any being” (Psa 146:2). All personhood, if I may use that term, can be traced back to God, who is the ultimate Person. In the ordinary course of life in this world, our individuality is owing to our connection with God Almighty. At this point, this is not a redemptive association. However, redemption is for those who “live” and “move” and have their “being.”
WE ARE ALSO HIS OFFSPRING
“ as certain also of your own poets have said, For we are also his offspring . . .” Other versions read, “His children,” CJB “His generation,” GENEVA “From Him is our descent,” MRD and “the sons of God.” LIVING
Historians say this “poet” is “Aratus , , , an Athenian, who lived almost three hundred years before this time. The words are also to be found, with the alteration of one letter only, in the hymn of Cleanthes to the Supreme Being, one of the purest and finest pieces of natural religion in the whole world of pagan antiquity.” ALBERT BARNES The view that this suggests Paul was a student of Grecian literature cannot be supported. This could very well have been a statement inscribed in some public place. It could also have been something to which those with whom he had debated had referred during the previous days. I do not know how a person could substantiate that a Jewish Pharisee was educated in the ways of the world, or how that would harmonize with the entire concept of God forming a people for himself. The fact that Paul was from Tarsus by no means suggests that he had taken advantage of its heathen school.
Tarsus
“In the time of Paul, Tarsus, the home of famous Stoic philosophers . . .” BRITTANICA ENCY In his article, The Early Years of Saul of Tarsus, David Padfield writes, "The university of Tarsus was not as distinguished as the universities of some of the older cities. However, Strabo, the Greek historian, geographer, and philosopher, described Tarsus as having surpassed 'Athens, Alexandria, or any other place that can be named where there have been schools and lectures of Philosophers (Strabo, Geography, 14.5.13). However, there is not the slightest hint that Paul attended that university, even though many theologians are fond of saying he did. As for Paul himself, he associated his academic learning with Gamaliel, a strictly Jewish teacher, affirming that he had been “taught according to the perfect manner of the law of the fathers” (Acts 22:3).
“Offspring”
The word “offspring” comes from the Greek word ge,noj. This word is not properly translated “children” or “sons.” It is a more general word. Of the twenty-one times it is used in Scripture, it is translated as follows. “Kind” (5 – Matt 13:47; 17:21; Mk 9:29; 1 Cor 12:10; 14:10), “Nation” (2 – Mk 7:26; Gal 1:14), “Kindred” (3 – Acts 4:6; 7:13,19), “Country” (1 – Acts 4:36); “Stock” (2 – Acts 13:26; Phil 3:5); “Offspring” (3 – Acts 17:28,29; Rev 22:16), “Born” (2 – Acts 18:2,24); “Diversities” (1 – 1 Cor 12:28); “Countrymen” (1 – 2 Cor 11:26) “Generation” (1 – 1 Pet 2:9).
The emphasis of this word is on a larger group than is perceived in the words “children” or “sons.” The idea is commonality with God rather than merely coming from God, or having commonality with one another. That is, the Divine image is found in men. They are in His likeness, although each one is characterized by individuality. Further, the likeness, or image, has been marred, but enough of it remains for it to be respected. In fact, God Himself spoke to Noah about how a murderer was to be treated. “Whoso sheddeth man's blood, by man shall his blood be shed: for in the image of God made he man” (Gen 9:6). James said it was inappropriate to curse men “which are made after the similitude of God” (James 3:9).
You see, then, that man being in the image of God is a basis for sound reasoning. Paul therefore brings the matter of men being God’s offspring – a point from which He will reason with the Athenian philosophers.
A Point to Be Made
In our time there has been a departure from this form of reasoning within the professed church. People are now viewed through psychological glasses, which has led them to some erroneous and unprofitable ways of thinking. In my judgment, the seriousness of this departure cannot be overstated. The body of Christ should not allow its leaders to foist upon them views of humanity that fail to make much of the Divine imagery in men.
WHAT WE OUGHT NOT TO THINK
“Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device.” Other versions read, “we should not think,” NIV “it is not right for us to have the idea,” BBE “we shouldn’t suppose,” CJB “we shouldn't think,” CSB ”we must not suppose,” DOUAY “we have no excuse for thinking,” NJB “So you must not think,” IE “we ought not to imagine,” WEYMOUTH and “we ought not to be thinking.” ALT
There are proper and improper ways of thinking. This becomes a most critical matter when it comes to the ideas men have about God Himself. God has never condoned erroneous views of Himself, and this is even more true now that the fullest revelation has been given of Him in Christ Jesus. Here is a realm where men are not permitted to philosophize. In fact, He reproved His people for NOT knowing Him (Psa 95:10; Isa 1:3; 5:12; 40:28; 45:4,5; Jer 4:22; Hos 5:4). The heathen were also rebuked for not knowing God (Psa 79:6).
Here Paul informs the Athenians that, in view of the fact that men have a certain identity with God through creation and sustenance, it is not right to think of Him as being like things men have crafted, Men are made, not God! Men have been formed, not God! By saying “the Godhead,” Paul means “Divinity,” DOUAY “the Divine nature,” NKJV or “Deity.” NRSV This refers to “God’s essence,” CJB or His ultimate and essential nature. This refers to who is He, versus His various attributes, which are perfectly consistent with who He is.
Associating God with Statuary
Idolatry is an attempt to Deify the perception of God, as compared with worshiping the Lord Himself. Idols made of gold and silver are an effort to display God as valuable, while stone accents solidity or permanence. However, the weakness of both forms is that they are not living – and there is no point to a lifeless God. Accepting the fact that men are God’s offspring ought to at least lead men to the concolusion that God Himself is living. Therefore, men “ought not to think of the Godhead is like unto gold, or silver, or stone, graven by art and man’s device,” or “skill.” NIV Although the practice has been historically common, continuing until this day, man does not have the right to invent his own God.
Misconceptions of God Are Wrong
Misconceptions of God are always serious. Professing Christians ought to know this, for it was their former ignorance of God that alienated them from His life, accounting for their death in trespasses and sins (Eph 2:1; 4:18). In fact, being ignorant of God is a sin, from which men must be justified if they are to be saved. Also, in the end, the damnation of all who “know not God,” as well as “obey not the Gospel,” is certain (2 Thess 1:8). Further, in describing the Gentiles, their chief trait is that they “know not God” (1 Thess 4:5).
And what does it mean to “know not God” ? It is to be unfamiliar with His Person, His thoughts, and His ways (Isa 1:3; Jer 9:3; Psa 95:10; Isa 55:8-9),
The Example of Israel
For example, David extolled the Lord in the 95th Psalm, contrasting Him with the despicable conduct of His own people. He stated that it appeared God was indifferent to the whole matter – yet, that was an erroneous assessment of the situation. “These things hast thou done, and I kept silence; thou thoughtest that I was altogether such an one as thyself: but I will reprove thee, and set them in order before thine eyes” (Psa 50:21). Other versions read, “You thought that I was altogether like you,” NKJV “You thought I was just like you,” NASB “you thought I was one like yourself,” RSV “it seemed to you that I was such a one as yourself,” BBE “thou thoughtest unjustly that I should be like to thee,” DOUAY “That made you think I was like you,” GWN “thou thoughtest wickedly that I should be like thee,” SEPTUAGINT “Do you think that I am really like you?,” NJB and “you thought I was once entirely like you.” AMPLIFIED The flawed assessment of Israel worked against them. God declared of that situation, “But [now] I will reprove you and put [the charge] in order before your eyes.” AMPLIFIED
On another occasion Israel pondered their situation and concluded God had forgotten them: “Then said He unto me, The iniquity of the house of Israel and Judah is exceeding great, and the land is full of blood, and the city full of perverseness: for they say, The LORD hath forsaken the earth, and the LORD seeth not” (Ezek 9:9; 8:12). What a tragic misconception, for the Lord continued, “And as for Me also, Mine eye shall not spare, neither will I have pity, but I will recompense their way upon their head” (Ezek 9:10).
Zechariah also indicted Israel for their false view of God. “And it shall come to pass at that time, that I will search Jerusalem with candles, and punish the men that are settled on their lees: that say in their heart, The LORD will not do good, neither will he do evil” (Zeph 1:12).
The Reasoning of the Wicked
The Psalmist wrote of the wicked oppressing the righteous laying snares for them, boasting in their heart, and promoting covetous practices. Their erroneous perception of God drives their wicked ways. “He hath said in his heart, God hath forgotten: He hideth His face; He will never see it . . . Wherefore doth the wicked contemn God? He hath said in his heart, Thou wilt not require it” (Psa 10:11,13). Again they reason, “Yet they say, The LORD shall not see, neither shall the God of Jacob regard it” (Psa 94:7).
Some Modern Misconceptions
The flawed views of God that exist in any given generation always match the prevailing character of that generation. For example, a fundamentally self-centered society, such as the one in which we live, develops ideas about God that tend to condone their manners. The following statements represent a misapprehension of who God is. Yet they not only exist, but are increasing in their popularity.
➪ “God loves everyone the same.”
➪ “God’s love is unconditional.”
➪ “God can handle your sin.”
➪ “You cannot do anything that will make God love you less.”
➪ “God hates the sin but loves the sinner.”
➪ “God has a wonderful plan for your life.”
➪ “God loves you just the way you are.”
➪ “God wants you to realize all of your dreams.”
➪ “God wants you to have the best in this world.”
➪ “God’s longsuffering never runs out.”
➪ “There is no sin God cannot forgive.”
➪ “It is alright to be angry with God. He can handle that.”
It seems to me that this is a wholly inappropriate way to think about the God from whom we came, who gives life and breath and all things to us, and in whom we live, and move, and have our being. From this perspective, the vital issue is not what God thinks about us, but what we think about God. If that appears strange, consider that an ignorance of God alienates us from Him, and that men need to be reconciled to God if they are to be accepted by Him and experience His favor.
All of this will become increasingly apparent as we proceed through the message Paul delivers to the Athenian philosophers.
GOD HAS WINKED AT HUMAN IGNORANCE – BUT NO MORE
“ 30 And the times of this ignorance God winked at; but now commandeth all men every where to repent.”
According to the manner of the Kingdom, Paul not only points out the facts of the case, and what is not appropriate, but also provides the rationality of the whole matter. There are some things about God Himself and what He has purposed that does not allow for a continued ignorance of Himself and His ways. Further, in my judgment, many of the versions have done a miserable job in representing this verse. They smack more of philosophy than of a declaration of the truth.
Let it be clear that the basis for this statement concerning “ignorance” is the particular idolatry to which Paul initially referred: “an altar with this inscription, TO THE UNKNOWN GOD” (17:23).
TIMES OF IGNORANCE
“And the times of this ignorance . . .” Other versions read, “Those times when men had no knowledge,” BBE “the times when people didn't know any better,” GWN “the times of this error ,” MRD “such times of ignorance,” NET “such ignorance,” NJB “people’s ignorance about these things,” NLT “man’s past ignorance about these things,” LIVING “men didn’t understand God,” IE “those times of ignorance,” WEYMOUTH “such [former] ages of ignorance,”: AMPLIFIED and “people did not know what they were doing.” CEV
The point here is that the ignorance the Athenians acknowledged in the altar to the unknown God belonged to a period that no longer existed. It was an age that was of necessity characterized by the ignorance of God. He was not known because He had not revealed Himself to the world at large. Even in its intellectually rudimentary form, the knowledge of God was deposited only with the Jews, coming in “the covenants, and the giving of the Law, and the service of God, and the promises” (Rom 9:4). The rest of the world was left in spiritual stupor. That ignorance was embodied in the phrase “unknown God.” However, not only had the Athenians, and others before them, acknowledged this ignorance, but even worshiped it, rearing up an altar to the God they did not know.
WINKING AT TIMES OF IGNORANCE
“ . . . God winked at . . . ” Other versions read, “overlooked,” NKJV “regarded not,” GWN “God hath made to pass away,” MRD “tolerated,” LIVING “ignored,” IE “view with indulgence,” WEYMOUTH “ignored and allowed to pass unnoticed,” AMPLIFIED and “forgave all this.” CEV
The words “winked at” are translated from a single Greek word (u`peridw.n), which means “to overlook, take no notice of, not attend to,” THAYER The idea is that of God’s scanning eye, “running to and fro throughout the whole earth” (2 Chron 16:9). It is written, “The LORD looketh from heaven; he beholdeth all the sons of men” (Psa 33:13). However, in times past, when He was confronted with those who were ignorant of Him, He “winked,” not beholding the condition with His piercing vision. The word “ignored” is not an appropriate description of this circumstance, for that postulates looking at a thing, yet not considering it. However, that is not the kind of action being described. The point here is that God did NOT look on the condition, but rather closed His eye, so to speak, to the situation. This was a done because the nature of God is agitated, awakening His wrath, when He is not known. This will be confirmed in the day when the Lord Jesus comes in all of His glory, destroying those who “know not God” (2 Thess 1:8).
Although it appeared as though God was tolerating this ignorance, or overlooking it, or even indulging it, that was not the case at all. In a grand display of mercy, He refused to look straight at that condition. That is the only reason He did not deal extensively with the heathen prior to the coming of Christ, holding them accountable for their ignorance of Himself.
However, wherever God had revealed Himself, He did not “wink” at the ignorance of the people. He said of His own people Israel, “My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to Me: seeing thou hast forgotten the law of thy God, I will also forget thy children” (Hosea 4:6). He declared that He had “a controversy with the inhabitants of the land” of Israel, because there was “no knowledge of God in the land” (Hos 4:1). Having invested in them, and revealing Himself to them, He desired to see “the knowledge of God” in them (Hos 6:6). He did not “wink” at their dulness. He said of them, “they know not Me” (Jer 9:3), He had spoken to them, but they did not hearken, or incline their ear to Him (Jer 7:26). He did not wink at their ignorance!
BUT NOW
“ . . . but now commandeth all men every where to repent.” Other versions read, “God is now declaring to men that all everywhere should repent, “ NASB “now He commandeth men that they should all everywhere repent,” ASV “now He gives orders to all men in every place to undergo a change of heart,” BBE “now He is commanding all people everywhere to turn to him from their sins,” CJB “now enjoins men that they shall all everywhere repent,” DARBY “now He admonisheth all men every where to repent,” GENEVA “doth now command all men everywhere to reform,” YLT “now He commands everyone to put away idols and worship only Him,” LIVING “God commands every person in the world to change his heart,” IE and “now He charges all people everywhere to repent (to change their minds for the better and heartily to amend their ways, with abhorrence of their past sins).” AMPLIFIED
The words “but now” have strictly to do with what the Lord has done. It marks the time when God intervened into history in such a way as to impact the eternal destiny of men. This has nothing to do with the supposed improvement of man – something that is inherent in the theory of evolution and the social sciences. Man has no power to change the times, so that we can say “but now.” Here, “now” is the time following the death, burial, resurrection, enthronement, and intercessory ministry of Jesus. From the standpoint of the children of God, this is the time of the mediatorial ministry of Jesus. From the standpoint of the government of God, this is the time of the reign of Jesus who is bringing all of the sons to glory.
The ignorance of God may appear to have been tolerated until “now.” Actually, God was not looking at it, winking until the time when Jesus would take away the sins of the world, thereby enabling God to reveal Himself more fully. What was not demanded from all men before, IS demanded of them now.
Repent!
Now that heaven as moved to clarify the human situation, provide a God honoring response, and enjoy Divine acceptance, men are commanded to repent. This is not an option, or a mere suggestion – and it is at the ground level of things having to do with man’s acceptance by God Almighty: “REPENT!”
Now, I suppose there have been so many efforts to define the word “repent” that is appears futile to make any effort to do so once again. However, because of the gravity of this text, and its absolute essentiality of what it demands, it will be good to test our own ideas on the matter.
The Academic Approach
First, let’s dispense with the academic approach. There are certainly some things to be gleaned here, even though they are, in a sense, secondary. The word “repent,” as used in this text, is translated from the Greek word metanoei/n. The lexical meaning of the word is, “to change one’s mind . . . to change one's mind for the better, heartily to amend with abhorrence of one's past sins,” THAYER “change one's mind, be converted . . . as feeling remorse regret, feel sorry,” FRIBERG “have a change of heart, turn from one's sins, change one's ways,” UBS “to change one's way of life as the result of a complete change of thought and attitude with regard to sin and righteousness - 'to repent, to change one's way,” LOUW-NIDA “to change one's mind or purpose” LIDDELL-SCOTT
The tense of the word is “present active infinitive,” which means it is a “permanent command of perpetual force.” ROBERTSON That is, this speaks of a manner of life that is initiated, and continues in force. In other words, whatever produced the need for repentance must cease to take place.
The word “repent” involves the following facets.
➪ POINTING TOWARD GOD. Turning toward God.
➪ NEW ESSENTIAL THOUGHT PATTERNS. A change of mind for the better.
➪ CORRECTION OF MANNERS. The amending of life that is attended with an abhorrence of the sins that required repentance.
➪ A NEW DIRECTION. The manner, way, or direction of one’s life is altered, placing it in alignment with the will of God.
➪ NEW MANNER OF THINKING. A completely new way of thinking concerning both sin and righteousness.
➪ NEW PURPOSE FOR LIVING. The change of the purpose for living.
➪ CHANGE OF FOCUS. A change of heart.
➪ NEW ATTITUDE TOWARD SIN. Turning away from sin.
The change involved in repentance includes the seen and unseen parts of men. It is not possible for there to be an inward change, but no outward change. Where such a thing is professed, the problem still exists within – the problem that alienated men from God in the first place.
Before Jesus came into the world, the Lord sent one to prepare the way for Him. Several hundred years before that time, God revealed to the prophets this was going to happen. One would come described as “of him that crieth in the wilderness, Prepare ye the way of the LORD, make straight in the desert a highway for our God” (Isa 40:3). And how would the way be prepared for the Lord. What kind of highway would be reared up that would lead men to God? When that messenger came, he was specifically identified as John the Baptist. Matthew wrote of him that he came “preaching in the wilderness of Judea,” just as Isaiah had said. His message was, “REPENT ye: for the kingdom of heaven is at hand.” Matthew then records, “For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight” (Matt 3:3). Jesus followed John, preaching the same message: “From that time Jesus began to preach, and to say, REPENT: for the kingdom of heaven is at hand” (Matt 4:17). During Christ’s prodigious ministry He told the people, “except ye repent, ye shall all likewise perish” (Luke 13:3,5).
Repentance was not the way to receive Jesus, but was rather what was necessary to PREPARE for Him. This is also what Peter told the people on the day of Pentecost. The first thing they were to do was “REPENT.” Then, and only then, were they to “be baptized in the name of Jesus for the remission of sins” (Acts 2:38). Peter told another group a short while later, “Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord” (Acts 3:19). He added the word “be converted,” accenting the necessity of change prior to one’s sins being blotted out – at least that is what He said: “that your sin may be blotted out.” Other versions read, “so that your sins may be wiped out.” NIV/NRSV
Furthermore, the change that is wrought by repentance is to be observable. This is why John the Baptist told the Pharisees and Sadducees who came to be baptized, “But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance,” or “fruit in keeping with repentance” NASB (Matt 3:7-8). The Amplified Bible reads, “fruit that is consistent with repentance [let your lives prove your change of heart].” These men refused to change, as Luke confirmed when He wrote, “But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him” (Luke 7:30).
Understanding that men, with their traditions, can expand this requirement beyond all boundaries of reason, it is still a word that is to be heeded. People must be told that they are expected to change their manner of life before they are baptized into Christ. God’s people, on the other hand, are to be wise enough to be able to discern the evidence that this has taken place.
Paul required of the Athenians the same action that took place in Thessalonica. They the people “turned to God from idols” (1 Thess 1:9). That is, they moved from their allegiance to, and worship of, idols in order to come to God. I gather this means they ceased being idolaters at that precise point, else the text makes no sense at all.
If those charged with warning the people, clearly informing them of God’s requirements, do not do so, the unwarned will die in their iniquity, but it will be required at the hands of those given the work of warning. This is the meaning of God’s word to Ezekiel: “Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word at My mouth, and give them warning from Me. When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thine hand. Yet if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity; but thou hast delivered thy soul” (Ezek 3:18-19).
The professing church could do much better in this regard. To often they have emphasized coming to the Lord as the people are. That may have a pleasant sound to it, but I do not know what word of God can be used to justify such an emphasis. We may come weary and heavy laden, or with ashes on our heads and mourning, but we dare not come to Him without making a hearty effort to eliminate from our lives what alienated us from Him in the first place. Rest assured, that conscientious efforts to come away from things that repel the Lord will be matched with the strength to required for the task. It will be like the woman with the issue of blood pressing through the crowd, the man with a withered hand stretching it out, or a paralyzed man on a pallet extending himself to pick up his bed and stand up.
THE PROSPECT OF THE DAY OF JUDGMENT
“ 31 Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead.”
BECAUSE
“Because . . .” Other versions read, “for,” NIV “inasmuch,” ASV “seeing that,” WEYMOUTH and “since.” WILLIAMS
The word translated “because” is the Greek word dio,ti. Some alternate Greek manuscripts use the word kaqo,ti. A review of the meanings of these words confirm they mean about the same thing. dio,ti means “on this account, that, because,” THAYER AND “because, for that, inasmuch as.” FRIBERG kaqo,ti means “according to what . . . because that, because.” THAYER “because, in view of the fact that,” FRIBERG
The fact that God has “commanded all men everywhere to repent” should be enough incentive to do so. However, this is the day of salvation, when more information is given, and strong reasons and incentives are provided. Once what is here proclaimed is grasped by faith, failing to repent is nothing less than an act of insanity.
AN APPOINTED DAY
“ . . . He hath appointed a day . . .” Other versions read, “fixed a day,” NASB “set a day,” NIV and “established a day.” NAB
Who but God can do such a thing as this – appoint a day on which something will occur – then bring it to pass at the precisely appointed time? Keep in mind that Satan himself, together with principalities, powers, the rulers of the darkness of this world, spiritual wickedness in high places, and demons are eager to thwart this day. If they thought they could abort the mission of Jesus, I do not doubt they also are seeking to forestall this day, even though they know their end is coming.
In the process of revealing Himself to Israel, God pointed to His ability in the matter of appointments. Right here it ought to be said that the word “ability” is a rather crude word when referring to the Lord. With God, ability has to do with His nature. It is not with God as it is with man, who have to develop their abilities. Divine aptitude does not improve with use. Contrary to some theological views, God is not growing, maturing, or in any way advancing in His Personhood. It is the revelation of God that increases, not His Person. In this matter of ability, or power, the Lord said to Israel, “Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me, Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all My pleasure: Calling a ravenous bird from the east, the man that executeth My counsel from a far country: yea, I have spoken it, I will also bring it to pass; I have purposed it, I will also do it” (Isa 46:9-11). While this text is specifically speaking of the Divine summoning of Nebuchadnezzar to do His work at a specific time, the point is that, unlike all other gods, and man himself God was ABLE to do this. He can appoint something for the future, then cause it to take place at the exact time He appointed without any modification, adjustment, or compromise. Further, He confirmed this in several different ways. Here is a brief sampling.
➪ Noah entered the ark on the very day God had appointed, as revealed to him one hundred and twenty years earlier (Gen 7:3).
➪ God appointed the time of Isaac’s birth (Gen 18:14).
➪ God appointed the set time of the plagues in Egypt (Ex 9:5).
➪ Israel was delivered from Egyptian bondage on the precise day God had appointed (Ex 12:51).
➪ God appointed the defeat of the good counsel of Ahithophel (2 Sam 7:10).
False gods are not noted for speaking, let alone making appointments. Within the context of the consideration of the true God, it is said of idols, “But our God is in the heavens: he hath done whatsoever he hath pleased. Their idols are silver and gold, the work of men's hands. They have mouths, but they speak not: eyes have they, but they see not: They have ears, but they hear not: noses have they, but they smell not: They have hands, but they handle not: feet have they, but they walk not: neither speak they through their throat” (Psa 115:3-7).
However, this is not true of the God that Paul proclaims. He has already told the Athenians of the true God who is “unknown” to them,
➪ CREATOR OF THE WORLD. “Made the world and all things therein” (17:24a).
➪ SOVEREIGN. “Is Lord of heaven and earth” (17:24b).
➪ SELF-SUFFICIENT. Is not “worshiped with men’s hands as though He needed anything” (17:25a).
➪ GIVES. “Giveth to all life, and breath, and all things” (17:25b).
➪ MADE THE NATIONS FROM ONE MAN. “Hath made of one blood all nations of men for to dwell on the face of the earth” (17:26a).
➪ DETERMINES AND APPOINTS. “Hath determined the times before appointed, and the bounds of their habitation” (17:26b).
➪ OMNIPRESENT. “Is not far from every one of us” (17:27).
➪ SOURCE OF LIFE. “In Him we live, and move, and have our being” (17:28).
➪ BEGETS. “We are His offspring” (17:28).
➪ CHOOSES NOT TO RESPOND. Has “winked” at “the times of this ignorance” of Himself, as displayed in the Athenian altar to “the unknown God” (17:30).
➪ COMMANDS. “Now commands all men everywhere to repent” (17:30).
Now, that is the kind of God that not only makes appointments, but has the right to make them, and the power to bring them to pass as well. Paul now reveals precisely why all men have been commanded to repent. Everyone will eventually confront the God who made them – and they will all do it together, and at an appointed time. This makes perfect sense in view of what Paul has said to this point: (1) God made the world and everything in it. (2) God made man. (3) God placed man where He wanted him in both time and location. (4) God gives life and breath and all things, (5) Man was created and placed in order to seek the Lord. (6) Man lives and moves and has his being in God. (7) Man is appropriately called “the offspring of God.” It is perfectly reasonable, therefore, that he should be judged by God.
JUDGING THE WORLD IN RIGHTEOUSNESS
“ . . . in the which He will judge the world in righteousness . . . ” Other versions read, “judge the world with justice,” NIV “have the world judged in righteousness,” NRSV “the world will be judged in righteousness,” BBE “judge the inhabited world, and do it justly,” CJB “judge the world in equity,” DOUAY “judge all the earth with righteousness,” MRD “the whole world will be judged in uprightness,” NJB “judge the world according to righteousness,” TNT “justly judging the world,” LIVING “judge the whole world. He will be fair,” IE and “judge the world’s people with fairness.” CEV
“The World”
Some of the versions butcher this verse, not giving the true sense of it at all: “the inhabited world.” CJB “inhabitable earth.” DARBY Even though the word translated “world” (oivkoume,nhn) means “the inhabited earth,” THAYER, here it is used “by metonymy,” to mean “the inhabitants of the earth, men,” “as the inhabitants of the world humanity, mankind, people,” FRIBERG “mankind,” UBS and “World in the sense [of] humankind.” GINGRICH The idea is that God will judge the ones whose appointed residence was the world, or earth, where they were placed in order to seek Him. This will include all of the earth’s inhabitants from Adam to the end of the world.
Prior to the coming of Christ as the Savior of the world, God revealed this judgment – the judgment of the world.
➪ “Let the sea roar, and the fulness thereof: let the fields rejoice, and all that is therein. Then shall the trees of the wood sing out at the presence of the LORD, because He cometh to judge the earth” (1 Chron 16:32-33; Psa 96:12-13).
➪ “Let the floods clap their hands: let the hills be joyful together before the LORD; for He cometh to judge the earth: with righteousness shall he judge the world, and the people with equity” (Psa 98:8-9).
➪ “For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil” (Eccl 12:14).
➪ “I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire. A fiery stream issued and came forth from before him: thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened” (Dan 7:9-10).
When Jesus walked among men, He made pointed references to “the day of judgment” (Matt 10:15; 11:22,24; 12:36; Mk 6:11). Among the Jews, who were custodians of the Word of God, this was common knowledge. The apostles were given to see its truth more fully, and thus expounded some of the rationale behind it (Rom 2:2-3; 14:10; 2 Cor 5:10; Heb 9:27; 2 Pet 2:9; 3:7; 1 John 4:17; Jude 1:6).
“In Righteousness”
The judgment of the world will be in strict accord with righteousness – true righteousness, or God’s righteousness. There will be no favoritism or respect of persons. The bar of righteousness will not be lowered for anyone. There will be no such thing as a people who “are sinners like everyone else, just forgiven.” God will not abandon His character when He judges every offspring of Adam that ever inhabited the earth. He will not compromise His righteousness. He will not overlook what He has said He hates, of refuse to honor what He has said He loves.
As I understand it, the greater context of this judgment in righteousness will take into consideration the times during which the ones being judged lived. Those, for example, who lived during the period of the New Covenant will not be judged like those who lived during the days of Noah. Those who have heard the Gospel will not judged with the same criteria as those who have not heard it. Those who had access to the vast reservoir of the wisdom in Christ Jesus will not be judged like those who did not have access to it. Those who lived in the blazing glory of the reign of the Son of God will not be judged like those who had only the creation for a witness. Those who were given much will not be judged in the same way as those who were given little. Those who had many opportunities will not be evaluated as those who had few. Those in Christ will not be judged with the same expectation as those who lived when such a benefit was not possible.
The appointed judgment will not be according to men’s moral standards, or their concept of right and wrong, but in strict accord with God’s righteousness, of which Christ is the embodiment.
THAT MAN
“ . . . by that man whom He hath ordained . . . ” Other versions read, “Man whom He hath appointed,” NASB “Man who has been marked out by Him for this work,” BBE “Man whom He has designated,” CJB “a man to do this. He chose this man a long time ago,” IE “ man whom He has pre-destined to this work,” WEYMOUTH and “a Man Whom He has destined and appointed for that task.” AMPLIFIED
This is something the prophets did not stress – that a “Man” would judge the world. The reference, of course, is to the Lord Jesus Christ, whom God has appointed to judge all men. How often the Scriptures make a point of this.
➪ JESUS WILL REWARD EVERY MAN. “For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works” (Matt 16:27).
➪ ALL NATIONS WILL BE GATHERED BEFORE HIM FOR THE FINAL SEPARATION. “When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: and before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats” (Mat 25:31-32).
➪ THE FATHER HAS GIVEN ALL THINGS INTO CHRIST’S HAND. “The Father loveth the Son, and hath given all things into his hand” (John 3:35).
➪ JUDGEMENT HAS BEEN COMMITTED TO THE SON. “For the Father judgeth no man, but hath committed all judgment unto the Son” (John 5:22).
➪ THE SON HAS BEEN GIVEN AUTHORITY TO EXECUTE JUDGMENT. “And hath given him authority to execute judgment also, because he is the Son of man” (John 5:27).
➪ GOD ORDAINED JESUS TO BE THE JUDGE. “And he commanded us to preach unto the people, and to testify that it is he which was ordained of God to be the Judge of quick and dead” (Acts 10:42).
➪ JESUS WILL JUDGE THE SECRETS OF MEN. “In the day when God shall judge the secrets of men by Jesus Christ according to my gospel” (Rom 2:16).
➪ THERE IS THE JUDGMENT SEAT OF CHRIST. “But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ” (Rom 14:10). “For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad” (2 Cor 5:10).
➪ JESUS WILL JUDGE THE LIVING AND THE DEAD AT HIS APPEARING. “I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom” (2 Tim 4:1).
This is a most gracious provision for men – that they will be judged by “the Man” who was “tempted in all points like as we are” (Heb 4:15). He “suffered being tempted” (Heb 2:18), and “endured the contradiction of sinners” (Heb 12:3). This will not mitigate the fact that judgment will be according to righteousness. It does, however, give a decided advantage to those who have lived by faith and walked in the Spirit.
These days there is not a lot of preaching concerning Jesus judging the world, or of Him being ordained to do so. Peter told those at the house of Cornelius that God had commanded them to testify that God had ordained Jesus to “be the judge of the quick [living] and the dead” (Acts 10:42). On the day of jujdgment, it will certainly not go well for those who represented themselves as speaking for God if they ignored that word.
THE ASSURANCE GIVEN
“ . . . whereof He hath given assurance unto all men, in that He hath raised Him from the dead.” Other versions read, “furnished proof,” NASB “given proof,” NIV “given a sign,” BBE “giving the proof of it all,” DARBY “giving faith to all,” DOUAY “he turneth every man to faith in Him,” MRD “provided confirmation,” NAB “publicly proved,” NJB and “offered faith to all men.” PNT
The word “assurance” is translated from the Greek word pi,stin, which is ordinarily translated “faith.” This Greek word, in this precise form, is used fourteen times in the Gospels, and is always translated “faith” (Matt 8:10; 9:2,29; 17:20; 21:21; 23:23; Mk 2:5; 4:40; 11:22; Lk 7:9; 17:5,6). The book of Acts uses the same word three times, two of them are translated “faith” (14:9; 20:21) and in our text it is translated “assurance” (17:31). The Epistles contain this word forty times. In Titus 2:10, it is translated “fidelity” (“faith” in the NASB). In the other thirty-nine verses, it is translated “faith” (Rom 1:17; 3:3; 14:22; 1 Cor 13:2; Gal 1:23; 3:23; Eph 1:15; Col 1:4; 1 Thess 3:5,6; 1 Tim 1:19; 5:8,12; 6:11,21; 2 Tim 2:18,22; 3:8; 4:7; Tit 1:1,4; Phil 1:5; Heb 11:7,13; 13:7; James 2:1,14,18; 1 Pet 1:21; 2 Pet 1:1). The book of the Revelation contained the word three times, and all of them are translated “faith” (Rev 2:13,19; 14:12).
There is sound reasoning for the use of the word “assurance” in most of the versions. The point being made in the text is that men can now be confident of the reality of the day of judgment. Faith itself is not the point, but the conviction and assurance that it works in the heart concerning the day of judgment. The idea is that once death had been conquered, the surety of the day of judgment was firmly fixed, for “It is appointed unto men once to die, and after this the judgment” (Heb 9:27). Here, the assurance is not that Jesus has raised from the dead – although that is certainly true for all who trust in Him. It is rather the confidence and sureness of the determined day of judgment that is the point. In other words, from the viewpoint of the listeners, the Man ordained by God to execute the judgment of the world has been raised from the dead, and is fully qualified and ready to commence with it at the appointed time. The only ones who lack readiness are men living in the world. At the time, Paul is stressing that this includes the Athenians in particular.
When He walked among men in the flesh, Jesus told the people, “An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale's belly; so shall the Son of man be three days and three nights in the heart of the earth” (Mat 12:39-40). The raising of Jesus from the dead was that sign. For those to whom Jesus was speaking, it was the sign that He was, in truth, the Son of God. For the Athenians, it was the proof that He was really going to judge the world in righteousness.
Paul’s approach to this correlated perfectly with what he had been publically declaring: “Jesus and the resurrection” (Acts 17:18). In other words, the resurrection was the portal through which all men would enter the day of judgment. It was also the means through which Jesus entered into the role of the Judge of all men.
The only reasonable thing to do now, was to prepare for that inevitable day by aggressively seeking God, inquiring into the identity of the appointed “Man.”
SOME MOCKED, SOME WANTED TO HEAR MORE, BUT PAUL DEPARTED
“ 32 And when they heard of the resurrection of the dead, some mocked: and others said, We will hear thee again of this matter. 33 So Paul departed from among them.”
The Athenians had asked to hear more of the message Paul had been preaching – more of the reasoning that supported it, and the foundation upon which it was resting. They were intending to view the whole matter philosophically as they had other new messages that had been brought to Athens. However, this message will be different, for it will declare a reality that is foreign to them – something that only faith can grasp. We will now read of the immediate response of the people – a response that was expressed while Paul was yet upon Mars Hill.
SOME MOCKED
“And when they heard of the resurrection of the dead, some mocked . . . ” Other versions read, “began to sneer,” NASB “scoffed,” NRSV “made sport of it,” BBE “began to ridicule him,” CSB “began joking about it,” GWN “burst out laughing,” NJB and “laughed in contempt.” NLT
Keep in mind that Paul had been speaking of weighty matters.
➪ The creation of the world and all with it (17:24).
➪ The nature of God (17:24).
➪ The worship of God (17:25).
➪ The maintenance of the world and everything in it (17:25).
➪ The creation of man (17:26).
➪ The purpose for man’s placement in time and location (17:27).
➪ The closeness of God to every man (17:27).
➪ The absolute dependency of man upon God (17:28).
➪ The fact that man is God’s offspring – a fact certain of their own poets acknowledged (17:28).
➪ Why idols are unreasonable, even from a human point of view (17:29).
➪ The fact that God no longer tolerates an ignorance of Himself (17:30).
➪ The fact that God commands all men everywhere to repent (17:30).
➪ The fact that God has appointed a day in which all men will be judged (17:31).
➪ The fact that judgment will be strictly according to righteousness or uprightness (17:31).
➪ The fact that this judgment will be executed by a Man who has been raised from the dead, and is ready to proceed with that judgment (17:31).
Now, any one of these considerations is worthy of sober and extended thoughts, to saynothing of them all. Yet, there were some who, when they heard the words, “hath raised Him from the dead” (Paul’s last words), completely disregarded everything that he had said. With disdain, they rejected what had been said, scoffing as though someone without a sound mind had been speaking to them. Their erroneous philosophies had made no room for such a teaching, so they thought that it was foolish. It did not blend in with their manner of thought, so they mocked, scoffed, and jeered at Paul as though he was nothing more than a demented Jew.
Of course, this is the way of the flesh, which considers the things of God to be “foolishness” (1 Cor 2:14). Let a skeptic find a single statement he feels is folly, and he will reject the whole of the revelation of God. That is why people do not believe on the Lord Jesus Christ. That is why some who feign association with Christ refuse to live wholly for Him. He has said or required something that does not fit into their way of thinking. Oh, they do not always scoff as the Athenians. Sometimes they simply “deny Him” in their “works,” “being abominable, and disobedient, and unto every good work reprobate” (Titus 1:16). Such people are to be classed with these jeering Athenian philosophers.
WE WILL HEAR THEE AGAIN
“ . . . and others said, We will hear thee again of this matter.” Other versions read, “we want to hear you again on this subject,” NIV “Let us go more fully into this another time,” BBE “We'll hear you talk about this some other time,” GWN and “We should like to hear you on this some other time.” NAB
Even though the nature and content of the message by no means encouraged a delayed response, these men treated it as a mere intellectual novelty. They were like Felix who told Paul, “Go thy way for this time; when I have a convenient season, I will call for thee” (Acts 24:25). Paul said no more to him, and there is no record that Felix ever called for him. Those who treat the message with this kind of polite disdain will have it taken from them. It ought to be noted that this kind of response is quite common in the churches. That is the reason for scheduling convenient and infrequent gatherings where the truth of God is to be proclaimed.
PAUL DEPARTED
“ . . . So Paul departed from among them.” Other versions read, “At that, Paul left the Council,” NIV “At that point Paul left them,” NRSV “So Paul went out from among them,” RSV “so Paul went away from among them,” BBE “With this response, Paul left the court,” GWN “That ended Paul's discussion with them,” NLT and “That ended Paul's discussion with them.” MONTGOMERY
The word “depart” means that Paul left under his own initiative and accord. He saw no further reason to remain, or to schedule some future meeting. The Athenian philosophers had responded to his message, and now he reacts to their response by leaving the premises. Jesus frequently did the same thing, getting up and leaving certain places (Matt 4:12; 11:1; 13:53; 14:13; 19:1; Mk 5:20; 6:46; Lk 4:42; 4:43; 6:15).
Jesus did not alter His conduct in order to be popular with the people, or to indulge their lethargic spirits. You will find the apostles also reacted in this manner when sufficient interest in the truth was not perceived. An interest in truth determines how much he is given.
SOME BELIEVED AND CLAVE TO HIM
“ 34 Howbeit certain men clave unto him, and believed: among the which was Dionysius the Areopagite, and a woman named Damaris, and others with them.”
Although the level of interest did not justify Paul continuing with the philosophers, and ultimately in Athens itself, his labor was not in vain. There were some who refused to leave him.
CERTAIN CLAVE TO HIM AND BELIEVED
“Howbeit certain men clave unto him, and believed . . . ” Other versions read, “some men joined him and believed,” NKJV “a few men became followers of Paul and believed,” NIV “and became believers,” NRSV “gave him their support,” BBE “stayed with him and came to trust,” CJB “adhering to him, did believe,” DOUAY “attached themselves to him and became believers,” NJB and “were on his side and joined him and believed (became Christians).” AMPLIFIED
The word “clave” means “to glue together . . . fasten firmly together . . . to join oneself to, cleave.” THAYER This is the word used to report an angel telling Phillip to “join” himself to the chariot of the Ethiopian eunuch (Acts 8:29). It is translated “keep company” in Acts 10:28, where Peter said it was unlawful for a Jew to keep regular company with someone from another nation. Paul used it when admonishing believers to “cleave to that which is good” (Rom 12:9). It is used in First Corinthians 6:16 to describe someone who is “joined to the Lord.”
The idea here is that these “certain men” did not simply shake Paul’s hand and walk a brief distance with him. Rather, they followed him and would not leave him. They stuck with him, unwilling to be separated from him. As has been mentioned in earlier texts, this was a common response of those who believed the word of the Gospel (Acts 2:42; 10:48; 13:43; 16:15,34).
I have noted over the years a certain consistency in those who are growing in the grace and knowledge of our Lord Jesus Christ. They are always eager for an extended exposure to the truth. I have also noted that those with meager appetites rarely, if ever, display any growth in Christ Jesus.
DIONYSUS, DAMARIS, AND OTHERS WITH THEM
“ . . . among the which was Dionysius the Areopagite, and a woman named Damaris, and others with them.”
The two people who are named were probably significant people in the area. An “Aeopagite” was a member of the high court or council, previously described as the “Areopagus.” That council was comprised of men of noble character, noted for their wisdom. History affirms that by the appointment of Solon “the nine archons [chief magistrates of the court] became for the remainder of their lives Areopagites, provided they had well discharged the duties of their archonship, were blameless in their personal conduct, and had undergone a satisfactory examination.” McCLINTOK & STRONG’S Dionysius, then, was an esteemed and noted man in Athens.
The fact that only one of the council is said to have joined himself to Paul and believed confirms that “not many wise men after the flesh, not many mighty, not many noble, are called” (1 Cor 1:26). It is not that the truth of God has nothing for men of mental aptitude. Rather, it is that the wisdom of the world, not those with gifted minds, causes the Truth to appear foolish by way of comparison. However, where a keen intellect is joined with a humble spirit, the things of God will draw at the heart, supplying food for thought and cogitation that transcend all that the world has to offer. I have long been chagrined by those who attempt to speak of the things of God in dumbed-down speech, appealing to only the most crude and uncultured minds. You may be sure that these Athenian philosophers who heard Paul speaking in the public, would not have inquired further into some simplistic and juvenile presentation of the things of God. I do not know how one could really begin to develop such a presentation on the grand themes of Jesus and the resurrection.
“A woman named Damaris” is also mentioned. Neither Scripture nor history supply any further information about this woman – yet God saw fit to mention her. Apparently she was also an individual capable of profound thought. How else could you account for her being interested in pursuing a message concerning Jesus and the resurrection. What kind of appeal does the day of judgment have to a person not given to thought, deliberation, and the pursuit of the truth?
Luke then adds, “and others with them.” Other versions read, “and a number of others,” NIV and “some other people.” GWN Although not inherent in the word “others,” that word can suggest the additional people were not as aggressive in their pursuit of the truth as were Dionysius and Damaris. The word itself is translated from a Greek word meaning “one not of the same nature, form, class, kind, different.” THAYER Rather than the difference being in their interest of the truth, it appears to me that these were not members of the high court, not having the same cultural status as the two who are mentioned, yet having an unrelenting interest in the truth Paul was proclaiming. These additional people also joined themselves to Paul, followed him, and “believed.” That is, they were convinced of the truth that Paul had declared, and embraced it with their hearts. They also sought for more exposure to the truth. I do not doubt that Paul opened many other things to them. Although they were but a handful of people amidst the teeming multitudes of Athens, now they were the first fruits unto God from that region, even as “Epaenetus,” who was “the firstfruits of Achaia unto Christ” (Rom 16:5). They were among the “few” that are chosen from among the “many” who are called. While they remained with Paul, Paul remained no longer with those remaining members of the Areopagus.
CONCLUSION
GOD IN ACTS 17:22-31
In closing, I want to briefly encapsulate the marvelous message Paul delivered to this group of astute intellects. The particular point I want to stress is his emphasis upon Deity. Those familiar with the writings of Paul know that this was true of everything he wrote, as well as the records of everything he said.
DIRECT REFERENCES TO GOD
1. “God” (4 times: 23,24,29,30)
2. “Godhead” (Once: 29) – “Divine Nature,” NKJV “Divine Being,” NIV “Deity,” NRSV
3. “Lord” (2 times: 24,27)
4. “He” (5 times: 24,25,26,27,31)
5. “Him” (4 times: 23,27,28,31)
6. “His” (Once: 28)
17 times.
WHO GOD IS
1. Lord of heaven and earth (24c);
2. Dwells not in temples made with hands (24d).
3. Is not worshiped with men’s hands (25a).
4. Is not far from every one of us (27b).
5. In God we live (28a).
6. In God we move (28b).
7. In God we have our being (28c).
THINGS GOD HAS DONE AND WILL DO
1. Made the world (24a).
2. Made all things in the world (24b).
3. Give life to all (25b).
4. Gives breath to all (25c).
5. Gives all, things to all (25d).
6. Made all nations of men from one blood (26a).
7. Determined the times to which they were appointed (26b).
8. Determined the exact places they would inhabit (26c).
9. Determined the vocation of men – to seek after the Lord (27a).
10. Determined men should feel after the Lord and find Him (27b).
11. We are God’s offspring (28d, 29a).
12. God has winked at the times of ignorance (30a).
13. God now commands all men everyone to repent (30b).
14. God has appointed a day in which the world will be judged (31a).
15. God has appointed the world will be judged in righteousness (31b).
16. God has appointed the world will be judged by “that Man,” Jesus Christ (31c).
17. God has given assurance of this to all men (31d).
18. God has raised Jesus from the dead (31e
This is representative of preaching with a proper perspective. The only reference Paul makes to the Athenian culture is the public display of its ignorance of God. He honors their pursuit of Deity, but does not recognize their pursuit of wisdom. He gives no dignity to their court, but mentions the court of God in which the Man Christ Jesus will judge the world. He does not speak of theories of the world’s beginning, or the origin of man, but affirmed what God had revealed on both of those matters. He does not speculate about life, but declares the Divine purpose that undergirds life. He does not engage in various ethnic views of humanity, by announces that all men came from a common source, and have been been assigned a common vocation. He does not breathe a word about the self-worth of men or success in the world, but delivers a word concerning men’s accountability to God.