PAUL, GOD’S UNIQUELY APPOINTED apostle to the gentiles, was in Athens, Greece, when he said, “Since we are God’s offspring, we should not think that the divine being is like gold or silver or stone—an image made by man’s design and skill. In the past God overlooked such ignorance, but now he commands all people everywhere to repent. For he has set a day when he will judge the world with justice by the man he has appointed. He has given proof of this to all men by raising him from the dead.” (Acts 17:29-31) He was in the Areopagus on Mars Hill, which is sited on an extraordinary outcropping of marble, and from which there is a spectacular panoramic view of the historical city of Athens below and the Aegean Sea beyond. He was in the forum of an impressively designed building, a center of judicial administration from times long past, which housed a panoply of marble statues of Greek gods. In what modern church architecture would call a nave was a statue of Ares, from whom the Areopagus derives its name, and nearby was a statue dedicated to ‘an unknown’ god.
Paul’s speech was a model of Greek rhetoric, befitting the lofty philosophical debates that had been held in this forum for centuries, and it earned him the attention of the Epicurean and Stoic academics gathered there for discussion. Paul begins, “I walked around and looked carefully at your objects of worship, I even found an altar with this inscription: TO AN UNKNOWN GOD. Now what you worship as something unknown I am going to proclaim to you.” (Acts 17:23)
He doesn’t simply tell them that their gods are false. Instead, he takes advantage of the stunning geographical setting, and starts building his argument by referring to the God of creation, making a case for general revelation as a stepping stone to his main argument. He next makes a stunning statement about God’s imminence, using a line from an ancient Greek poem that had later been conflated with an ode to Zeus. “For in him we live and move and have our being.” (Acts. 17:28a) Paul extends his argument, using lines of reason, alluding to humans finding their life in God, and from there arriving at his primary point.
Scripture does not record the use of Jesus’ name next, but Paul, from our modern Christian standpoint and consistent with scripture, is obviously speaking of him. “For he has set a day when he will judge the world with justice by the man he has appointed. He has given proof of this to all men by raising him from the dead.” (Acts 17:31) The reaction from those listening was much like anywhere at any time when the gospel of Jesus is presented to the lost: “When they heard about the resurrection of the dead, some of them sneered, but others said, ‘We want to hear you again on this subject.’ At that, Paul left the Council. A few men became followers of Paul and believed.” (Acts 17:32-34)
The sheer brilliance of Paul’s presentation cannot be overstated. This is the same Paul who says, “When I came to you, brothers, I did not come with eloquence or superior wisdom as I proclaimed to you the testimony about God. For I resolved to know nothing while I was with you except Jesus Christ and him crucified.” (1 Cor. 2:1-2), and, “I may not be a trained speaker, but I do have knowledge.” (2 Cor. 11:6) Others say of him, “His letters are weighty and forceful, but in person he is unimpressive and his speaking amounts to nothing.” (2 Cor. 10:10)
Some commentators say of Paul that this proves how God can use someone humble, and there is no doubt about Paul’s practiced humility. But others point to another side of Paul, self-describing as a “crafty fellow that I am, I caught you by trickery!” (2 Cor. 12:16), and, “I have become all things to all men so that by all possible means I might save some.” (1 Cor. 9:22) Other commentators point to his use of hyperbole and mild sarcasm, and view him as one who can speak at any level to anyone.
You must decide for yourself which version of Paul is most accurate, but consider further his speech at the Areopagus. In his reference to ‘their poets’ in the line “In him we live and move and have our being” (Acts 17:28a), there is far more to the story. The first poet was Epimenides, from around 700 B.C., who over time was combined with the legendary poem he wrote, and the story grew into that of a shepherd boy who was given a prophetic gift to speak of the intent and of the immortality of the great god Zeus, chief of all Greek Gods.
The second poet was Aratus of Soli, who lived around 400 B.C., and who referenced Epimenides’ poem in his own time, also speaking of the immortality of Zeus, and added to the earlier thoughts, “For we are indeed his offspring.” (Acts 17 28b) Paul, quoting both of them in a single thought, to those who know the story well, says, “‘For in him we live and move and have our being.’ As some of your own poets have said, ‘We are his offspring.’” (Acts 17:28) He says this of the statue of the unknown god, while standing close to the statue of the Greek god Ares.
The Areopagus was the court that, for centuries, was dedicated to justice, and in particular decided on cases of homicide. In ancient Greek legend, Ares was tried here by the gods of Olympus for the murder of Poseidon’s son Alirrothios—Poseidon being the god of the sea. Paul’s rhetoric in presenting his argument about the resurrection was intentionally made taking full and deliberate advantage of the scope of the geography and history where he stood, with full knowledge of the Greek gods and legends. Zeus was the God of the sky above; Poseidon the god of the sea below, both of which had power over the land they encompassed. Paul understood the associated the Greek philosophy, literature, and poetry. The natural wonders of this were visible from the Areopagus. Paul is using rhetoric in its most impressive form, utilizing all the power of reason and logic, and combining it with symbolism, legend, and literature. It plays equally on mind, emotion, and spirit, and is powerfully persuasive in all those areas.
Father, what a wonder it is that you speak your truths in forms understood by all mankind who seek you. Whether simple or profound, of high or low birth, with whatever gifts or skills we are endowed, you, Father, are understandable by each and every one of us. You are the Father of all people, all nations, all races, and all generations. “God does not show favoritism but accepts men from every nation who fear him and do what is right.” (Acts 10:34) And we remain mindful of our lowly estate before you, Father, remembering Paul’s words. “Brothers, think of what you were when you were called. Not many of you were wise by human standards; not many were influential; not many were of noble birth. But God chose the foolish things of the world to shame the wise; God chose the weak things of the world to shame the strong. He chose the lowly things of this world and the despised things—and the things that are not—to nullify the things that are, so that no one may boast before him.” (1 Cor. 1:26-29)
Q. Have I ever been unknown to God?
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