Paul in Athens
The
Passage: Acts 17:16-34
Structure:
a. 17:16-21, Response of Athenians
b. 17:22-23,
Unknowing worship
c. 17:24-25,
God the creator doesn’t live in the places made by hands
d. 17:26-28,
that people might seek God,
c’. 17:29,
Divine is not made of silver and gold by human hands
b’. 17:30-31,
God overlooked the times of ignorance
a’.
17:32-34, Response of Athenians
Athens was a
cultural center of civilization. On the other hand, Paul first goes to the
local synagogue (v. 17). While most often this passage is read as an evangelism
attempt among highly intellectual Greeks (cp. 1 Cor. 1:22), we need to notice
regular paradigm of Paul – synagogue first (cp. Rom 1:16).
Areopagus –
lit. Hill of Ares (or Mars hill, a god of war) a place in Athenes that might
resemble our “city hall.”
Theology:
Epicurean (named
after founder – Epicurus) and Stoics (named after the place of their gathering
– Painted Stoa). Two prominent philosophy schools of the day. Complimentary
they would teach a finality of the world (decaying into atoms [un-divided
ones]) and great order of creation/nature. To some extend – they represent two
opposites – transcendence and immanence of God. Paul gives them a wholistic
answer (vv. 24-26).
Noteworthy,
neither of these philosophers were eager to dismiss Paul’s arguments. “Some”
could’ve been others present at the Agora, they derogatory would use “babbler”
(lit. seed-worder) – not a blabber, but a person who does not speak “perfect”
Athenian Greek. Philosophers show their superiority.
To get an
answer to their curiosity they “took” Paul to Areopagus (possibly, by force),
because they were interested in his preaching of “foreign divinities” – this might
refer to Jesus and Anastasia (resurrection).
Theology of
revelation. God gave to every nation a time period and allotted territory for a
“search for God” – maybe, they will pay attention to the natural revelation
peoples will “find” Him. Yet, even thou he is not far from humans (regularly
presenting Himself in Theophanies and then in Incarnation), people did not
recognize Him as The God (cp. Rom. 1:18-20). For we know that because of the
original sin one cannot “find God” by himself, it takes a revelation.
“One man” of
v. 26 might sound like Adam. Yet, reading further – the Greek source (v. 28 –
in him) and the second appearance of the word “man” in v. 31, we should
conclude that Paul is talking about Christ, since He is the one who was raised
from the dead (v. 31). This is also reflected in later Pauline theology of
Jesus’ supremacy over the creation (cp. Col. 1:16-17).
Being the
creator of all things, God does not have a need of any provisions – He gives
everything in a right time (cp. Ps. 50:9-12, Mt. 6:11). Unlike heathens, we
understand our gifts of time, talents, and resources as an invitation to
participation in [continuous] beautification or transformation of His creation.
The Pauline
usage of the Greek poets can be justified, assuming he wanted “to build a
bridge” (intellectual, emotional, philosophical) between his theological themes
and ideas and the context of his listeners. He picks the themes that should be
familiar to Athenians, presenting them as supportive texts for his preaching.
Neither
stoics nor Epicureans were ready for the idea of resurrection from the dead
(the latter especially). Yet, regardless of the common rejection, there were a
few men who believed and join him. Dionysius Areopagite is mention in Eusebius’
The History of the Church (III:4), stating that he became the first bishop of
Athens. An interesting idea, knowing that the Christian congregation should’ve
grown out of the local synagogue.
Other themes: Synagogal presence raises an important question for additional consideration – living in a city full of idols. Most likely, the faithful Jews came to Athenes for the sake of the trade. There had to be a network of mutual support between the members of the community – otherwise they would simply dissolve into Greek culture and society.
No comments:
Post a Comment