Verse-by-Verse Bible Commentary
Acts 17:27

Clarke's Commentary

Verse Acts 17:27. That they should seek the Lord — This is a conclusion drawn from the preceding statement. God, who is infinitely great and self-sufficient, has manifested himself as the maker of the world, the creator, preserver, and governor of men. He has assigned them their portion, and dispensed to them their habitations, and the various blessings of his providence, to the end that they should seek him in all his works.

Feel after him — ψηλαφησειαν αυτον, That they might grope after him, as a person does his way who is blind or blindfolded. The Gentiles, who had not a revelation, must grope after God, as the principle of spiritual life, that they might find him to be a Spirit, and the source of all intellectual happiness; and the apostle seems to state that none need despair of finding this fountain of goodness, because he is not far from every one of us.

Bridgeway Bible Commentary

Paul in Athens (17:16-34)

Athens was in the province of Achaia, the southern part of present-day Greece. It was the chief centre of learning in the Roman Empire, a place where philosophy, religion and politics were taught and discussed freely. When some local philosophers heard Paul preaching in the public places of the city, they invited him to give an account of his religion to the council of philosophers known as the Areopagus. This was an ancient council that exercised control over those who lectured publicly in Athens. When Paul preached, he so often linked the name ‘Jesus’ with the word ‘resurrection’ (Greek: anastasis) that the philosophers thought he was introducing them to two gods, Jesus and Anastasis (16-21).

The Areopagus was divided largely between two schools of Greek philosophers, the Epicureans and the Stoics (v. 18). The Epicureans believed that because nothing in the world is lasting or stable, people should not become too involved in the affairs of life. They should seek contentment through living calmly, and should try to avoid all pain, desire, unpleasant feelings and superstitious fears. This was how the gods lived, and for this reason they took little interest in human affairs. The Stoics believed that everything is determined by a universal Mind or Reason. Therefore, people should accept whatever they meet in life without fear or complaint, and adjust their lives to fit what nature has determined for them. Self-discipline was essential; reason was always to have control over feelings.
Paul confidently announced to the members of the Areopagus that he would explain to them the nature of the God whom they did not know (22-23). This God was the Creator and Controller of the universe and the Lord of all humankind. Yet he was a God whom human beings could know, for they were made in his image (24-28). In former ages God had been patient with the ignorance of a sinful human race, but now that Jesus had come he held people responsible for their acceptance or rejection of him. Forgiveness was available to those who repented of their sin, but punishment faced those who refused to repent. By raising Jesus from death, God showed that Jesus was the one through whom he would deal with people, whether in forgiveness or in punishment (29-31).
The Epicureans would have agreed with Paul that God needs nothing from human beings (v. 25). The Stoics would have agreed that there is a supreme God who is the source of all life and who determines when and where the peoples of the earth should live (v. 24-26,28). But both alike found that Paul’s teaching about the resurrection was not worthy of serious consideration. Not all Athenians, however, rejected Paul’s message (32-34).

Coffman's Commentaries on the Bible

That they should seek God, if haply they might feel after him, though he is not far from each one of us.

That they should seek God … The purpose of God's exalting some races or nations for a season, and then debasing them and raising up others, is revealed as a device for bringing them to faith in God. Repeatedly throughout history, nations in the ascendancy forgot God and turned their backs upon his word; whereupon God cast them down and raised up others. We may only pray that America heeds this fact before it is too late.

Not far from each one of us … As Plumptre noted:

In this Paul taught the truth which the apostle John afterward proclaimed, that Christ is the "true Light that lighteth every man coming into the world." E. H. Plumptre, op. cit., p. 118.

Barnes' Notes on the Whole Bible

That they should seek the Lord - Greek: to seek the Lord. The design of thus placing them on the earth - of gang them their habitation among his works - was, that they should contemplate his wisdom in his works, and thus come to a knowledge of his existence and character. All nations, though living in different regions and climates, have thus the opportunity of becoming acquainted with God, Romans 1:19-20. The fact that the nations did not thus learn the character of the true God shows their great stupidity and wickedness. The design of Paul in this was doubtless to reprove the idolatry of the Athenians. The argument is this: “God has given to each nation its proper opportunity to learn his character. Idolatry, therefore, is folly and wickedness, since it is possible to find out the existence of the one God from his works.”

If haply - εἰ ἄρα γε ei ara ge. If perhaps - implying that it was possible to find God, though it might be attended with some difficulty. God has placed us here that we may make the trial, and has made it possible thus to find him.

They might feel after him - The word used here ψηλαφήσειαν psēlaphēseian means properly “to touch, to handle” Luke 24:39; Hebrews 12:18, and then to ascertain the qualities of an object by the sense of touch. And as the sense of touch is regarded as a certain way of ascertaining the existence and qualities of an object, the word means “to search diligently, so that we may know distinctly and certainly.” The word has this sense here. It means “to search diligently and accurately for God, to learn his existence and perfections.” The Syriac renders it, “That they may seek for God, and find him from his creatures.”

And find him - Find the proofs of his existence. Become acquainted with his perfections and laws.

Though he be not far ... - This seems to be stated by the apostle to show that it was possible to find him; and that even those who were without a revelation need not despair of becoming acquainted with his existence and perfections. He is near to us:

(1) Because the proofs of his existence and power are round about us everywhere, Psalms 19:1-6.

(2) Because he fills all things in heaven and earth by his essential presence, Psalms 139:7-10; Jeremiah 23:23-24; Amos 9:2-4; 1 Kings 8:27. We should learn then:

(1) To be afraid of sin. God is present with us, and sees all.

(2) He can protect the righteous. He is always with them.

(3) He can detect and punish the wicked. He sees all their plans and thoughts, and records all their doings.

(4) We should seek him continually. It is the design for which he has made us; and he has given us abundant opportunities to learn his existence and perfections.

Calvin's Commentary on the Bible

−

27.That they might seek God. This sentence hath two members; to wit, that it is man’s duty to seek God; secondly, that God himself cometh forth to meet us, and doth show himself by such manifest tokens, that we can have no excuse for our ignorance. Therefore, let us remember that those men do wickedly abuse this life, and that they be unworthy to dwell upon earth, which do not apply their studies to seek him; as if every kind of brute beasts should fall from that inclination which they have naturally, which should for good causes be called monstrous. And, surely, nothing is more absurd, than that men should be ignorant of their Author, who are endued with understanding principally for this use. And we must especially note the goodness of God, in that he doth so familiarly insinuate himself, that even the blind may grope after him. For which cause the blindness of men is more shameful and intolerable, who, in so manifest and evident a manifestation, are touched with no feeling of God’s presence. Whithersoever they cast their eyes upward or downward, they must needs light upon lively and also infinite images of God’s power, wisdom, and goodness. For God hath not darkly shadowed his glory in the creation of the world, but he hath everywhere engraven such manifest marks, that even blind men may know them by groping. Whence we gather that men are not only blind but blockish, when, being helped by such excellent testimonies, they profit nothing. −

Yet here ariseth a question, whether men can naturally come unto the true and merciful − ⁽²⁹⁸⁾ knowledge of God. For Paul doth give us to understand, that their own sluggishness is the cause that they cannot perceive that God is present; because, though they shut their eyes, yet may they grope after him. I answer, that their ignorance and blockishness is mixed with such frowardness, that being void of right judgment, they pass over without understanding all such signs of God’s glory as appear manifestly both in heaven and earth. Yea, seeing that the true knowledge of God is a singular gift of his, and faith (by which alone he is rightly known) cometh only from the illumination of the Spirit, it followeth that our minds cannot pierce so far, having nature only for our guide. Neither doth Paul intreat in this place of the ability of men, but he doth only show that they be without excuse, when as they be so blind in such clear light, as he saith in the first chapter to the Romans, ( Romans 1:20.) Therefore, though men’s senses fail them in seeking out God, yet have they no cloak for their fault, because, though he offer himself to be handled and groped, they continue, notwithstanding, in a quandary; − ⁽²⁹⁹⁾ concerning which thing we have spoken more in the fourteenth chapter, ( Acts 14:17.) −

Though he be not far from every one of us. To the end he may the more touch the frowardness of men, he saith that God is not to be sought through many crooks, neither need we make any long journey to find him; because every man shall find him in himself, if so be that he will take any heed. By which experience we are convicted that our dullness is not without fault, which we had from the fault of Adam. For though no corner of the world be void of the testimony of God’s glory, yet we need not go without ourselves to lay hold upon him. For he doth affect and move every one of us inwardly with his power in such sort, that our blockishness is like to a monster, in that in feeling him we feel him not. In this respect certain of the philosophers called man the little world, [a microcosm;] because he is above all other creatures a token of God’s glory, replenished with infinite miracles. −

(298) −

“ Liquidam,” clear.

(299) −

“ Attoniti,” in stupid amazement.

Smith's Bible Commentary

Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews ( Acts 17:1 ):

Now Luke passes that off in one verse. From Philippi to Amphipolis was thirty miles. Another thirty miles on to Apollonia. And another thirty-seven miles on to Thessalonica. So it, no doubt, took them several days to travel almost a hundred miles to Thessalonica.

And Paul, as his manner was, went in unto them [that is into the synagogue], and reasoned them for three sabbath days out of the scriptures, opening and alleging, that Christ [that is the Messiah] must needs to have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is the Messiah ( Acts 17:2-3 ).

Now Paul took their scriptures and out of their scriptures he pointed out and showed to them the necessity of the Messiah dying. No doubt he was using Isaiah 53:0 as his text and Psalms 22:0 and the other scriptures where there is that type of the death of Christ. And so he was reasoning to them out of their own scriptures, showing them what the Messiah needed to suffer and die. And Jesus, the one we are preaching to you, is the Messiah.

And some of them believed, and consorted with Paul and Silas; and of the devout Greeks a great multitude ( Acts 17:4 ),

So some of the Jews believed, but a great multitude of the Greeks and of the chief women not a few. A very strong church was established at Thessalonica. And for super extra credit you can read Paul's two epistles to the Thessalonians, which grew out of this ministry. And, of course, if you will read the epistles in conjunction with your reading of Acts, it really begins to put it together, and you begin to really tie the scriptures together, and it's a very helpful thing.

But the Jews which believed not, were moved with envy, took unto them certain lewd fellows of the baser sort, and gathered a company, and set all the city on an uproar, and assaulted the house of Jason, and sought to bring them out to the people. And when they found them not, they drew Jason and certain brethren unto the rulers of the city, crying, These that have turned the world upside down are come here also ( Acts 17:5-6 );

I like the charges that were made against Paul and Silas. Earlier the charges were made against Peter by the high priest that he had filled the city of Jerusalem with the doctrine of Jesus Christ. What a glorious charge! Oh, that we could be arrested in that charge made against us. We have filled Orange County with the doctrine of Jesus Christ. How I wish I could say guilty as charged. That would be great! Here's another interesting charge: these men who have turned the world upside down. Oh, how I wish that I could be charged with turning Orange County upside down for Jesus Christ. But in reality, I would dispute this charge. I believe Orange County is upside down and needs to be turned right side up.

And so this charge isn't quite right. They should have said, "These men who have turned the world right side up have come hither." Men have their priorities all wrong. Men who are living after the flesh are not living as God intended men to live. They're living a life that is upside down, topsy turvy. They need to be turned right side up and the mission of the church is to turn men right side up, that they might have a right relationship with God, get their priorities straight.

Now Jason has received them into his house: and these all do contrary to the decrees of Caesar, saying that there is another king, a fellow by the way of Jesus. And they troubled the people and the rulers of the city, when they heard these things. And when they had taken security of Jason ( Acts 17:7-9 ),

That is, Jason had to post bail.

and of the others, they let them go. And the brethren immediately sent away Paul and Silas by night unto Berea: who coming there went into the synagogue of the Jews ( Acts 17:9-10 ).

Those guys just don't quit, do they?

Now those in Berea were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so ( Acts 17:11 ).

In Thessalonica Paul reasoned with them for three weeks. When Paul came to Berea he began to reason with these people, but they were more noble than those in Thessalonica. They went home and did their homework. They read Galatians and first and second Thessalonians. They went home and studied the scriptures to see if what Paul was saying was true.

I strongly encourage that. I have heard more junky garbage on television being passed off for doctrine by some of these evangelists that it's just disheartening. For people take some of these weird, far out ideas that these guys say and they just run with them. They don't search the scriptures to see if it be so. "After all, he said the Greek and I don't know Greek, so it must so." You know.

One of these evangelists was recently talking about Paul's thorn in the flesh. And he said, "Now where else in the Bible do we find the word thorn? What was Paul's thorn? People say a physical infirmity. But where else in the Bible do we find thorn? Going back in Matthew, the parable of the sower. And some fell among the thorns, but what were the thorns in Matthew's gospel? They were the cares of this life and the deceitfulness of riches and the lust of other things. And so Paul's thorn was the cares of this life. He had taken too much on himself."

Great biblical exposition. But get your concordance and you'll find out that the thorn that Paul talked about in his flesh was literally a tent stake. Where the thorn referred to in Matthew was a little thorn that you might run into in a rose bush. One is a tent stake. Different Greek word entirely, but you know, this evangelist is espousing his doctrine that nobody should ever be sick. And if that is true, then Paul could not have been sick. "And it is never God's will that a child of God should ever suffer. Suffering is never according to the will of God." What did they do with Jesus?

And what do they do with 1 Peter 4:19 ? "Wherefore let them that suffer according to the will of God" ( 1 Peter 4:19 ). Oh, wait a minute, but you just told me nobody ever suffers according to the will of God. Well, Peter, why did you write that? Didn't you know? Hey, don't just take what they say. Search the scriptures and see if these things be so. Because a lot of things are being proclaimed as scriptural which are not scriptural.

Be like the Bereans, more noble than they of Thessalonica. Go home and search the scriptures and prove all things and hold fast that which is good. And I encourage you, don't just take what I say. Prove all things. Hold fast that which is good.

Therefore many of them believed ( Acts 17:12 );

Why? Because they searched the scriptures and saw that it was so. They saw the scriptures were confirming.

also of honorable women who were Greeks, and of men, not a few ( Acts 17:12 ).

Again, a good work was established in Berea.

But when the Jews of Thessalonica had knowledge that the word of God was preached of Paul at Berea, they came thither also, and stirred up the people. And then immediately the brethren sent away Paul to go to the sea: but Silas and Timotheus abode there still. And they that conducted Paul brought him unto Athens: and received a commandment unto Silas and Timotheus for to come to him with all speed, they departed ( Acts 17:13-15 ).

So these brethren brought Paul, they accompanied him down to Athens while Timothy and Silas continued there in Berea to strengthen the brethren. But when Paul came to Athens, these fellows that brought him down said, "When you get back, tell Timothy and Silas to get here in a hurry." So they left Paul in Athens.

Now while Paul was waiting for them at Athens, his spirit was stirred ( Acts 17:16 ),

Provoked, literally.

as he saw a city wholly given over to idolatry ( Acts 17:16 ).

It would be the feeling that you would get perhaps in going to portions of Hollywood or San Francisco. When you see an area given over completely to sensual lust. It just provoked him. He was stirred inside.

Therefore he disputed in the synagogue with the Jews, and with the devout persons, and in the market daily with them that met with him ( Acts 17:17 ).

So Paul started meeting in the market daily with a group of fellas and started sharing the truth about Jesus Christ.

Then certain philosophers of the Epicureans, and of the Stoicks, encountered him ( Acts 17:18 ).

Epicurus actually lived from 342 to 271 B.C. This was happening in 53 A.D. So it had been over 300 years since the death of Epicurus. And in this period of time, his philosophy had degenerated. Originally, Epicurus said that the chief good was pleasure. But he went beyond that. He declared that pleasure came from a simple life. That the more complex our lives become, the more we have to bother with the details. The more possessions we have, the more we have to worry about taking care of them. So if a man can just live a very simple life, that is the key to pleasure, and pleasure is the chief good.

Diogenes, who was following the Epicurean philosophy, was very content and happy to possess nothing more than just a tub to sit in. And Alexander the Great was so totally impressed by Diogenes, because Alexander the Great had conquered the world and was still restless. He vowed to be a disciple of Diogenes for life. Upon which Diogenes handed him two fish and he said, "Carry these around for two weeks and you will then be my disciple." And Alexander the Great became incensed and went off mumbling to himself about the stupidity of this man. Diogenes just shook his head and said, "What a shame. Such great devotion dissipated over two smelly fish."

But the simplicity of life. But that is not the way the Epicurean philosophy was now being interpreted. By this time, they had said the chief good of life was pleasure, thus you are to pursue after pleasure above everything else. And as the result, they had given themselves over to sensual lust.

The Epicurean philosophy was expressed in the Roman orgies where you would eat at these feasts all that you could hold of the first course. Savoring and enjoying every bite. And then between courses go out and forcefully regurgitate so you could eat all that you could hold at the second course. And eating for the pleasure of eating. And seeking to measure the intensity of pleasure each taste brought to you. So they were busy measuring degrees and intensity of pleasure.

This degrading of the Epicurean philosophy ended in the pantheism, the worship of everything, anything. The Stoics said that the chief good was virtue. But a man cannot know virtue who is emotionally involved. Therefore, you are not to have feelings, and they sought to become totally unfeeling. To not feel pain, not feel grief, not feel joy, not feel anything, to just be stoic about everything, untouched, unmoved in your emotions about anything. And this lead to an atheism. These are the two philosophies that Paul encountered in Athens.

And some said, What will this babbler say? [The word babbler in Greek is seed picker or cotton picker.] and other said, He seemeth to be a setter forth of strange gods: because he is preaching about Jesus, and the resurrection. And they took him, and brought him unto Areopagus, saying, May we know what this new doctrine, whereof you speak, is? For you are bringing certain strange things to our ears: we would like to know what these things mean. (For all the Athenians, and strangers which were there, spent their time in nothing else, but either to tell or to hear some new thing.) ( Acts 17:18-21 )

The Athenians, not committed, just want to listen to anything novel and new.

Then Paul stood in the midst of Mars' hill ( Acts 17:22 ),

Areopagus is about, oh half way up from the Agura marketplace, to the acropolis, the top of the hill where stands the Parthenon. And almost up to the Parthenon, maybe two thirds of the way up is this outcropping of rock where was known the stone of impudence, where men would go to espouse their philosophies and all their ideas. And these guys would sit around in their robes, and here's the Parthenon above them and the Agura below them and all and there they're getting into all these philosophical debates and discussions and all. And so Paul is sitting on this stone of impudence and there, "Give your spiel."

So Paul said, Ye men of Athens, I perceive that in all things ye are too superstitious ( Acts 17:22 ).

Now the words too superstitious are a poor translation. The American Authorized has a better translation. It translates it, "You are very religious." Paul was not insulting these fellas to begin his speech. That's no way to persuade people. And Paul was going to try to persuade them to his belief in Jesus Christ. And so he said, "I perceive that you are very religious." Which indeed was evidence in the city of Athens.

There were travelers to the city of Athens who said there were more gods than people in the city. That every street corner had its god and then along the block there were all of these gods. Marble, silver, gold, carved images, idols that were worshipped by the people. Many great temples, which some of them the ruins still stand as magnificent wonders today.

For as I passed by, and beheld your devotions ( Acts 17:23 ),

Watching these people stop and pray to these various gods. It's always interesting to watch the devotions of people. I find it fascinating. In Mexico I find it fascinating to see the veneration that is given to the saints where the mummies and all are in these caskets in the cathedrals. And to watch the people coming on their knees and dropping on their knees and crying and weeping as they're praying to this saint for some miracle to take place. I find it interesting to watch the Muslims wash their feet, get out their little rugs, and bow towards the East. And Paul was observing their devotions and he said,

I found an altar with this inscription, TO THE UNKNOWN GOD ( Acts 17:23 ).

Now, two hundred years later there was an explorer who passed through Athens who was also a historian. Pasolineus And he writes in his books of the number of idols in Athens, and it is he who made the statement, "There are almost more gods than people." And in describing the city of Athens in his history book, he also speaks of this altar to the unknown god. In fact, he speaks of three of them that he observed in Athens.

Now the Greeks had deified just about everything they could think of. They had deified the forces of nature, they had deified the various emotions of man, they had deified various concepts. There was the god of the arts, the god of the carpenters, the god of the masons, and gods for everything. The god of war, the god of peace, the god of love, the god of hate, the god of jealousy, the god of anger. Gods for everything.

And some fellow, no doubt, though, "Well, we may have forgotten one and it would be a shame to slight one of them. He might get angry with us, so why don't we build an altar to him? And since we don't know him, we'll just inscribe it to the unknown god just so we're not slighting him in getting angry with us." And Paul said, "I saw this altar with the inscription to the unknown god."

Whom therefore ye ignorantly worship, him declare I unto you ( Acts 17:23 ).

Interesting how Paul begins right where they are. "You're very religious people. I've observed that. And here in the Agura down there, I passed by this one little altar to the unknown god. That's the God I'd like to talk to you about." And what did he tell them about the unknown God? He said, "You worship Him ignorantly."

How many people today are still worshipping God in ignorance? You remember Jesus said to the woman of Samaria, "God is a Spirit: and they that worship Him must worship Him in spirit and in truth" ( John 4:24 ). But men are still worshipping Him ignorantly.

God that made the world and all things therein ( Acts 17:24 ),

He is not a creation of man; He is the Creator of man. He is not made of marble or gold or silver or things found in the earth. He created these things. He is vastly superior to the gods that you are worshipping, for He is the Creator. Oh, that people would realize that today. You see, I would say that though the polls show that the majority of the people in the United States believe in God, I would dare venture that though the majority of the people in the United States may believe in God, the majority of the people in the United States worship materialism. Now, they may believe in God, but they don't worship God. They worship the creation of man, the created things by man rather than worshipping God. And so the unknown God, whom you are ignorantly worshipping is the one that made the world and everything that is in it.

seeing that he is Lord of heaven and eaRuth ( Acts 17:24 ),

This unknown God rules over all. He is the Lord over the heaven and the earth.

He doesn't dwell in temples made with hands ( Acts 17:24 );

Directly below Paul from Mars' Hill, at that end of the Agura, was a thesium That glorious Doric temple that still stands pretty much in tact today as a magnificent demonstration of the perfection of architecture. At the far end of the Agura, a block and a half, two blocks away, that great temple to Juneau which ruins are still pretty much in tact today. Above Paul there in the Parth, that great temple to the Athena the goddess, and those marvelous temple structures there on the Acropolis. Paul said, "God, the unknown God, He doesn't dwell in these temples."

It is interesting when Solomon built a temple for God, that as Solomon dedicated the temple, he said, "Oh, God, we know that the heaven of heavens cannot contain You. We understand how that You fill the universe. So we haven't really built this for You to dwell in." In other words, it isn't that God is going to dwell here exclusive of someplace else. He dwells in the universe. He fills the universe. "The heavens of heavens cannot contain You. How much less this house that I have built. But God, meet us at this place. Let this be the place where we can come and meet You."

We, all of us, in a measure are guilty of thinking of God in a locality as being more in one place than another. Like truly God must be more here tonight than He is the bar down the street. Not so. God is just as much in the bar down the street as He is here. We can't escape the presence of God. No matter where you are, you're surrounded by Him. And God is never limited to locality.

Now when I was a little kid in Sunday school, I was taught that if I went to a movie the Lord wouldn't go in with me. And so if I decided to go in and watch that show, I had to leave the Lord outside and just hope that He would be waiting for me when I came out. But I wasn't assured of that. So I was taught a localized God. There were places where He was and there was places where He wasn't. Not so. I can't escape Him. So he declared unto them that He doesn't dwell in temples made with hands.

Neither is he worshipped with man's hands ( Acts 17:25 ),

Or with man's handiwork. He isn't worshipped through idols. He isn't worshipped through images. Not all of the churches believe that today, do they? And yet, this is what Paul is declaring. He's not worshipped with ornate altars overlaid with gold. He's not worshipped in fancy buildings. Careful, that cost eighteen million dollars. You can worship God out there under that tree. You can worship God beside your bed at home. You can worship God sitting at the kitchen table. You can worship God sitting on the sand at the beach. In fact, I find sitting on the sand at the beach a very great environment to worship God. He isn't worshipped by the works of man's hands.

as though he needed any thing ( Acts 17:25 ),

As though God needed from me to give Him something. What a ridiculous idea. "Oh, Chuck, I need for you to really give to me this week because I'm almost broke. And my program won't be able to go on another week unless you bail me out, Chuck, and help me out. Please! I'm desperate! I know I've sent letters like this before, but this time I mean it!" As though He needed anything.

What can I give to God that He needs? That is the biggest problem. What do you give to someone who's got everything? David said, "What shall I render unto God for all His benefits toward me?" ( Psalms 116:12 ) And you know what he decided he could do? The only thing I can render unto God is just to pray. I'll call upon the name of the Lord. There's nothing I can give to God that He needs. As though He needed anything. He's complete. My giving to God doesn't really benefit God; it benefits me.

I'm the one who benefited by my giving my life to God; God didn't benefit by that. So many times we want to make a big deal about our gifts to God. You know, we want men to say, "Oh, aren't you marvelous. What you gave to God. That's so glorious." And we have that kind of a mentality developed of exalting the man who has given to God, as though God needed something. As though He needed anything.

seeing he giveth ( Acts 17:25 ),

It's not what I give to God; it's what God has given to me. That's what's glorious.

for he has given to all life, and breath, and all things ( Acts 17:25 );

So our emphasis should not be on what we should be giving to God, but the emphasis should be on what God has given to us. And the ministry should not be emphasizing what you should do for God; we should be emphasizing what God has done for you. What can you do for God?

We're so weak in these areas, and yet, we hear that as the constant emphasis in ministry. "You ought to be doing this; you ought to be doing that. Now get out and do this, brothers; now do that, brothers." And extolling the man who has done it rather than extolling what God has done for us. You see, when I realize what God has done for me then I want to respond to God. We make a tragic mistake in thinking I can do something for God and then God is going to respond to me.

"Now, if you'll just fast for two weeks, then God will start giving you visions and you'll start doing this and you'll get this and this and this. On a fast, do this for God and God will respond to you. Now, if you'll just start the praising the Lord. Lift your hands and praise the Lord because you want God to bless you tonight, and God will bless you when begin to praise Him. The Lord inhabits the praises of His people. So lift your hands! Praise the Lord that you might get a blessing!" And they whip people into these hand-raising, praising experiences that I might be blessed. "Oh yes, God, respond to me, God! Don't you see my hands are up! Respond, God, respond! Bless me! Look what I'm doing for You." Not so.

The true praise isn't, you know, "Okay, God, give me now." But the true praise is, "God, You have given so much. How can I thank You? Oh, Lord, You're so good to me." And it is that which arises spontaneously from the recognition of what God has done for me. That's true praise. So we need to know, not what we can do for God, but what God has done for us. And then the love of Christ constrains me and I'm responding to that love. I'm responding to that goodness. I'm responding to those blessings. And my life is so rich, my life is so blessed, my life is so full just trying to respond to God as I'm learning more and more the grace and goodness and the love of God that He's bestowed upon my life.

I'm getting to the place where I can hardly take it. I'm going to be translated one of these days soon. God's just going to translate me right into glory. His blessings and His goodness upon my life, so rich, so full. And I just am overflowing as I'm trying to respond to Him. Seeing He has given to all life and breath and all things.

And hath made of one blood all nations of men for to dwell on all the face of the eaRuth ( Acts 17:26 ),

God has made us all one. There's neither Jew nor Greek, barbarian, scythian, bond or free, male or female. Jesus is all and in all. He's made us all one.

and hath determined the times before appointed, and the bounds of their habitation ( Acts 17:26 );

God sets the limits for our lives. My life is totally bounded by God. He has set the boundaries of my existence. He knew the time of my birth long before my mother ever conceived me. He knows the day of my departing from this tent. He knows the circumstances by which I will depart from this tent. My life is totally bounded by Him.

That they should seek the Lord, if by chance they might feel after him, and find him ( Acts 17:27 ),

You know, a lot of people have sought the Lord on just purely a maybe basis. They really didn't have many promises to hold onto, but just, who can tell? You remember when Jonah preached to the Ninevites. There was no message of repentance. There was no message of hope, no message of grace, no message of salvation. Jonah preached the message of doom and gloom. He said, "Forty days and comes your destruction." And the people all repented in sackcloth and ashes. And they said, "Who can tell? Maybe God will be merciful and spare us." No promise of mercy, but just a maybe, if by chance you might really feel God and find God.

though he be not far from every one of us ( Acts 17:27 ):

And now he deals with the doctrine of the eminence of God--that all-prevailing presence of God everywhere within His universe that David spoke about in the Psalms. "Thou hast beset me behind and before, and laid thine hand upon me. Whither shall I go from thy spirit? Or whither shall I flee from thy presence? If I ascend up into heaven, thou art there: if I make my bed in hell, behold, thou art there. If I take the wings of the morning, and dwell in the uttermost parts of the sea; even there shall thy hand lead me" ( Psalms 139:5 , Psalms 139:7-10 ). For He is not far from any of you.

For in him we live, and move, and have our being ( Acts 17:28 );

I am totally surrounded by God. I depend upon God for my very existence. In Him I live. God sustains my life. I'm dependent on Him. I move, wherever I move, He is there. I exist in Him, by Him.

as certain also of your own poets have said, For we are also his offspring ( Acts 17:28 ).

Now this is found also in the writing of Aerates and Aclenthes, two of the Greek poets, who declared that we are God's offspring. Now Paul affirms that these poets were right.

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 ( Acts 17:29 ).

We are God's offspring. God is not our offspring. We cannot really create our own gods, though man does that. Man is an offspring of God. In the beginning when God created man, He made man in His likeness and after His own image. But man fell, and thus, man is fallen from the image of God. And as we look around today we see man in his fallen state. He was made in the image of God; he was made in the likeness of God, but he has fallen from that.

God made us to be spiritual beings. God made us to live after the Spirit and be ruled by the Spirit. But man fell from that and man followed after the flesh and was ruled by his flesh. And being a body-conscious being, he became as the animal, which is a body-conscious being, and so man looked around for identity and he says, "Oh, there goes my uncle, swinging from that tree!" Because all he thinks about is eating and existing. He has a body-conscious life. And all I need is a place to live and something to eat, you know. And so this body-conscious life, and thus, I relate to the animals. That's wrong. We are God's offspring. And I can never have a satisfactory relationship with the animal kingdom. I must relate to God to find myself. I will never find myself in the animal kingdom. I will only find myself as I am relating again to God.

Now, I was created in the image of God. I fell from that image of God, but Jesus came in order that He might restore me into the image of God as I yield my life to Him. "So beloved, now are we the sons of God. It doesn't yet appear what we're going to be: but we know when he appears, we're going to be like him" ( 1 John 3:2 ). For He is restoring us into that image. "For we with open face are beholding the glory of the Lord and we are being changed from glory to glory into the same image" ( 2 Corinthians 3:18 ), because the Spirit of God is conforming me into the image of Christ. And thus, through the work of God's Spirit, that which man lost through the fall is being restored to Jesus Christ as man is being restored back into the image of God.

And when the Holy Spirit has completed His work in my life, I will be fully restored back into the image of God, and I will stand in His presence faultless with exceeding joy. So this is God's work. I am God's offspring. The Greek poets recognized that. Therefore, I should not think of God as some lifeless statue that cannot see, that cannot speak, that cannot walk. Made of marble or gold or silver that is standing here on the corner that men come by and pray to and bow to and worship. You should not think of God in that term, because you're God's offspring, the living God.

Now in times past God winked at ( Acts 17:30 );

Or overlooked the ignorance. Paul said, "You're worshipping Him ignorantly. And at one time, God overlooked the ignorance of man concerning Himself, but no more."

but now he has commanded all men every where to repent ( Acts 17:30 ):

When the revelation of God was limited to the nation of Israel, God overlooked the pagan's ignorance of Himself. But no longer will God overlook man's ignorance. You have no excuse to be ignorant of God. The agnostic has no excuse for his position. God is knowable. It is just he doesn't want to know God or he rejects God's revelation of Himself. But God is knowable, and a position of an agnostic is not an intelligent position. For no man of true intelligence can rest in ignorance. And the word agnostic in Greek translated into Latin is ignoramus.

God may at one time have overlooked the ignorance of man, but not now. God is knowable. God has revealed Himself through Jesus Christ. That revelation has been made known to you, therefore you're inexcusable. You can know God; you should know God. There's no excuse for not knowing God. Knowing God is, no doubt, the greatest bit of knowledge man can ever attain. The most important knowledge man can ever attain.

You may be studying various subjects, but the most important subject any of you could ever study would be theology, to know God, to know the truth of God. He is knowable. At one time He overlooked the ignorance of man, but no more, and now God has commanded men everywhere to repent. That is, to turn. To turn from their own selfish ways unto Him.

Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained ( Acts 17:31 );

God has appointed a day of judgment. The judgment will be overseen by Jesus Christ, the man that He has ordained for that purpose.

whereof he hath given assurance unto all men, in that he hath raised him from the dead ( Acts 17:31 ).

God has declared and then proved His point through the resurrection. And thus, that day of judgment is coming for all men, and thus, God has said, "Repent, turn."

And when they heard of the resurrection of the dead, some mocked: and others said, We will hear thee again of this matter ( Acts 17:32 ).

These are two common responses to the Gospel. There are those who mock at the Gospel of Jesus Christ, and then there are those who procrastinate. "Well, interesting. I'll listen to you again sometime." Putting off that repentance, putting off that decision. But beware, lest you put it off too long. For God has commanded now that men everywhere should repent. Because a day is coming in which God is going to judge men through Jesus Christ.

So Paul departed from among them ( Acts 17:33 ).

Now it is interesting where Paul was persecuted, where they threw him in jail, where they beat him, he was ready to go right back to continue preaching. But to this attitude of, "Well, interesting," but that noncommittal attitude, Paul had no further words to say. He wasn't going to cast the pearls before swine. "I've given you the message. I've borne witness; that's it."

I think that one of the worst attitudes is that of complacency. Really a person who is really upset and yelling at you because you've witnessed to them about the Lord is far closer to salvation than the person who says, "Well, I think that's very nice for you and I'm glad that you found something that makes you happy." That complacent attitude towards Christ is one of the most difficult to deal with. Better the person get stirred, better the person get upset if it shows that it's getting to him than just that complacency.

Howbeit certain men clave unto him, and believed: among the which was Dionysius the Areopagite, and a woman name Damaris, and others with them ( Acts 17:34 ).

So there were a few and, of course, as church history goes, we do find that there was a church established in Athens and some of the early church leaders came from the church in Athens. But Paul established no real work in Athens on this visit. But he moves on to Corinth, and if you want to really get a background to next Sunday night, you can read Corinthians, too, this week. And then we find him going to Ephesus by the end of the chapter, and so the Ephesian epistle would help you there. So you're going to have to watch a few less soaps and get a little bit more into the Word this week, I guess. But it won't hurt you.

Isn't it a shame how much time we waste in front of that stupid tube. I think that that's one of the greatest contributors to mediocrity in the world today, to dull people, to uncommunicative people. It's done more to destroy communication, relationships. Man, all the guy can relate to is the T.V. tube. What a shame. He doesn't learn to converse any more. He doesn't learn the art of conversation or relationships. We waste so much time. I hate to be radical, but you know, I dare say that if you left the T.V. off this week and when you're tempted to flip it on and instead just flip open your Bible and read the Corinthian epistles and the Galatian epistle, the Thessalonian epistle and the Ephesian epistle. I would say that next Sunday you would find yourself in such great spiritual spirits, you know.

I'd say that you'd probably come to church just bubbling over. You'd probably have one of the better weeks of the year, and then you wonder, "How is it that this week is going so great?" You'll never guess. You've been feeding the Spirit instead of the flesh. And if you're feeding the Spirit, then of the Spirit you're going to reap life everlasting. If you feed the flesh, of the flesh you're going to reap corruption. Oh, well, it was a thought anyhow. You can hail me before the magistrates, beat me, do what you will; it was still a good idea. Why don't you try it? You might like it.

May the Lord be with you. May God bless you. May He just fill you with the knowledge and the understanding of Himself. That you may come to know Him in a deeper, fuller, richer way. That your life this week might just be enriched in all things in Jesus Christ. And growing up in Him to maturity you might come into that measure of the stature of the fullness of the image of Christ. As God by His Spirit restores that which was lost because of the fall. So God bless you in your walk and in your relationship with Him this week. May it get better than it ever was before. "

Contending for the Faith

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:

That they should seek the Lord: The supreme purpose of God is for man to seek after Him. For this reason He has orchestrated the affairs of nations and countries that in some way man might be compelled to "seek the Lord."

The purpose of God’s exalting some races or nations for a season, and then debasing them and raising up others, is revealed as a device for bringing them to faith in God. Repeatedly throughout history, nations in the ascendancy forgot God and turned their backs upon his word; whereupon God cast them down and raised up others. We may only pray that America heeds this fact before it is too late (Coffman 339).

if haply they might feel after him, and find him: God does not want to remain the"UNKNOWN GOD"in the minds of these Greeks or in the mind of any man. The words"feel after"express strictly the act of groping in the dark. The subjects in Paul’s audience have been doing just that, but now they have the chance to come to the light.

though he be not far from every one of us: The availability of God is set forth by this statement. It is a wonderful concept to know that God loves every human being to the extent that"He gave His only begotten Son"that man might be saved (John 3:16)."God is not willing that any should perish but that all should come to repentance" (2 Peter 3:9). The only problem is a vast number of men are not willing to repent. Here is an everlasting tragedy: God is ready and able to save, and man rejects salvation.

Behold, the LORD’S hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear: But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear (Isaiah 59:1-2).

Dr. Constable's Expository Notes

Ministry in Athens 17:16-34

This section of Luke’s narrative contains three parts: the experiences of the missionaries that resulted in Paul preaching to the pagan Greeks there, the sermon itself, and the results of the sermon.

Dr. Constable's Expository Notes

Paul’s sermon to the Athenians 17:22-31

Luke probably recorded Paul’s address (Acts 17:22-31) as a sample of his preaching to intellectual pagans (cf. Acts 13:16-41; Acts 14:15-18; Acts 20:18-35). [Note: See Dean W. Zweck, "The Areopagus Speech of Acts 17," Lutheran Theological Journal 21:3 (December 1987):11-22. See also Witherington, p. 518, for a rhetorical analysis of this speech.] In this speech Paul began with God as Creator and brought his hearers to God as Judge.

Dr. Constable's Expository Notes

God’s purpose in regulating times and boundaries was that people would realize His sovereignty and seek Him (cf. Romans 1; John 6:44; John 12:32). God, Paul said, is not far from human contact. This again harmonized with some Greek philosophy, but it contradicted the teachings of other philosophers.

"It is implied in Acts xvii that the pagan world had made little progress in searching for its Creator. In Romans it is more vigorously stated that, for all God’s visible presence in His creation, the world at large had failed to find Him." [Note: Blaiklock, p. 142.]

Barclay's Daily Study Bible

Chapter 17

IN THESSALONICA ( Acts 17:1-9 )

17:1-9 When they had taken the road through Amphipolis and Apollonia, they came to Thessalonica where there was a synagogue of the Jews. Paul, as his custom was, went in to them and, for three Sabbaths, he debated with them from the scriptures, opening the scriptures to them and presenting the evidence that Christ had to suffer and to rise from the dead, "and this man," he said, "is the Christ, Jesus whom I proclaim to you." Some of them believed and threw in their lot with Paul and Silas. Thus it was with many of the worshipping Greeks and with a considerable number of women who belonged to the most influential ranks of society. The Jews resented this. They got hold of some of the low characters who haunted the market place and they formed a mob and set the city in an uproar. They surged up to Jason's house and kept demanding that they should bring them before the people. When they did not find them, they dragged Jason and some of the brethren to the city magistrates, shouting, "These men who have upset the civilized world have arrived here too; and Jason has received them as his guests. These are all teaching against the decrees of Caesar for they say that there is another emperor Jesus." They disturbed the mob and the chief magistrates as they heard this. So they took surety from Jason and the others and let them go.

The coming of Christianity to Thessalonica was an event of the first importance. The great Roman road from the Adriatic Sea to the Middle East was called the Egnatian Way; and the main street of Thessalonica was actually part of that road. If Christianity was firmly founded in Thessalonica it could spread both east and west along that road until it became a very highway of the progress of the kingdom of God.

The first verse of this chapter is an extraordinary example of economy of writing. It sounds like a pleasant stroll; but in point of fact Philippi was 33 Roman miles from Amphipolis; Amphipolis was 30 miles from Apollonia; and Apollonia was 37 miles from Thessalonica. A journey of over 100 miles is dismissed in a sentence.

As usual Paul began his work in the synagogue. His great success was not so much among the Jews as among the Gentiles attached to the synagogue. This infuriated the Jews for they looked on these Gentiles as their natural preserves and here was Paul stealing them before their very eyes. The Jews stooped to the lowest methods to hinder Paul. First they stirred up the rabble. Then, when they had dragged Jason and his friends before the magistrates, they charged the Christian missionaries with preaching political insurrection. They knew their charge to be a lie and yet it is couched in very suggestive terms. "Those," they said, "who are upsetting the civilized world have arrived here." (King James Version: "these men who have turned the world upside down"). The Jews had not the slightest doubt that Christianity was a supremely effective thing. T. R. Glover quoted with delight the saying of the child who remarked that the New Testament ended with Revolutions. When Christianity really goes into action it must cause a revolution both in the life of the individual and in the life of society.

ON TO BEROEA ( Acts 17:10-15 )

17:10-15 The brethren immediately sent Paul and Silas away to Beroea by night. When they arrived there they came into the synagogue of the Jews. These were men of finer character than those in Thessalonica and they received the word with all eagerness. They daily examined the scriptures to see if these things were so. Many of them believed, as did a considerable number of well-to-do Greek women and men. When the Jews of Thessalonica knew that the word of God was preached by Paul in Beroea they came there too in an attempt to stir up and disturb the people. The brethren then immediately sent Paul away as far as the sea coast, while Silas and Timothy remained there. Those who conducted Paul brought him as far as Athens; and, when they had received an order to tell Silas and Timothy to come to him with all speed, they went away,

Beroea was 60 miles west of Thessalonica. Three things stand out in this short section. (i) There is the scriptural basis of Paul's preaching. He set the people of Beroea searching the scriptures. The Jews were certain that Jesus was not the Messiah because he had been crucified. To them a man who had been crucified was a man accursed. It was no doubt in passages like Isaiah 53:1-12 that Paul set the people of Beroea to find a forecast of the work of Jesus. (ii) There is the envenomed bitterness of Jews. They not only opposed Paul in Thessalonica; they pursued him to Beroea. The tragedy is that undoubtedly they thought that they were doing God's work by seeking to silence Paul. It can be a terrible thing when a man identifies his aims with the will of God instead of submitting his aims to that will. (iii) There is the courage of Paul. He had been imprisoned in Philippi; he had left Thessalonica in peril of his life, under cover of darkness; and once again in Beroea he had had to flee for his life. Most men would have abandoned a struggle which seemed bound to end in arrest and death. When David Livingstone was asked where he was prepared to go, he answered, "I am prepared to go anywhere, so long as it is forward." The idea of turning back never occurred to Paul either.

ALONE IN ATHENS ( Acts 17:16-21 )

17:16-21 When Paul was waiting for them in Athens, his spirit was deeply vexed as he saw the whole city full of idols. He debated with the Jews and the worshippers in the synagogue and every day he talked in the city square with everyone he met. Some of the Epicurean and Stoic philosophers took issue with him. Some of them said, "What would this gutter-sparrow of a man be saying?" Others said, "He seems to be the herald of strange divinities." This they said because he told the good news of Jesus and the resurrection. So they took him and brought him to the Areopagus saying, "May we know what is this strange new teaching you are talking about? For you are introducing things which sound strange to us. We want therefore to know what these things mean." (All the Athenians and the strangers who stay there have no time for anything other than to talk about and to listen to the latest idea).

When he fled from Beroea, Paul found himself alone in Athens. But, with comrades or alone, Paul never stopped preaching Christ. Athens had long since left behind her great days of action but she was still the greatest university town in the world, to which men seeking learning came from all over. She was a city of many gods. It was said that there were more statues of the gods in Athens than in all the rest of Greece put together and that in Athens it was easier to meet a god than a man. In the great city square people met to talk, for in Athens they did little else. Paul would have no difficulty in getting someone to talk to and the philosophers soon discovered him.

There were the Epicureans (see Epikoureios G1946) . (i) They believed that everything happened by chance. (ii) They believed that death was the end of all. (iii) They believed that the gods were remote from the world and did not care. (iv) They believed that pleasure was the chief end of man. They did not mean fleshly and material pleasure; for the highest pleasure was that which brought no pain in its train.

There were the Stoics. (i) They believed that everything was God. God was fiery spirit. That spirit grew dull in matter but it was in everything. What gave men life was that a little spark of that spirit dwelt in them and when they died it returned to God. (ii) They believed that everything that happened was the will of God and therefore must be accepted without resentment. (iii) They believed that every so often the world disintegrated in a conflagration and started all over again on the same cycle of events.

They took Paul to the Areopagus ( G697 -- the Greek for Mars' Hill). It was the name both of the hill and the court that met on it. The court was very select, perhaps only thirty members. It dealt with cases of homicide and had the oversight of public morals. There, in the most learned city in the world and before the most exclusive of courts, Paul had to state his faith. It might have daunted anyone else; but Paul was never ashamed of the gospel of Christ. To him this was another God-given opportunity to witness for Christ.

A SERMON TO THE PHILOSOPHERS ( Acts 17:22-31 )

17:22-31 Paul stood up in the midst of the Areopagus and said, "Men of Athens, I see that in all things you are as superstitious as possible. As I came through your city and as I saw the objects of your worship. I found amongst them an altar with the inscription, 'To the Unknown God.' So then, what you worship and do not know, this I preach to you. God, who made the universe and everything in it, this God is Lord of heaven and earth and does not dwell in temples made with hands; nor is he served by the hands of men, as if he needed anything, but he himself gives to all life and breath and all things. He made of one every race of men to dwell on all the face of the earth, and he fixed the appointed times and boundaries of their habitations. He made men so that they might search for God, if they might perchance feel after him and find him; and indeed he is not far from any one of us. For by him we live and move and are. As some of your own poets have said, 'We too are his offspring.' Since then we are the offspring of God we should not think that the Divine is like gold or silver or stone, engraved by the art and design of man. So then God overlooked the times of ignorance but now he gives orders to men that all men everywhere should repent. Thus he has fixed a day in which he will judge the world in righteousness by a man whom he ordained for that task, and he has given proof of this by raising him from the dead."

There were many altars to unknown gods in Athens. Six hundred years before this a terrible pestilence had fallen on the city which nothing could halt. A Cretan poet, Epimenides, had come forward with a plan. A flock of black and white sheep were let loose throughout the city from the Areopagus. Wherever each lay down it was sacrificed to the nearest god; and if a sheep lay down near the shrine of no known god it was sacrificed to "The Unknown God." From this situation Paul takes his starting point. There are a series of steps in his sermon.

(i) God is not the made but the maker; and he who made all things cannot be worshipped by anything made by the hands of man. It is all too true that men often worship what their hands have made. If a man's God be that to which he gives all his time, thought and energy, many are clearly engaged in worshipping man-made things.

(ii) God has guided history. He was behind the rise and fall of nations in the days gone by; his hand is on the helm of things now.

(iii) God has made man in such a way that instinctively he longs for God and gropes after him in the darkness.

(iv) The days of groping and ignorance are past. So long as men had to search in the shadows they could not know God and he excused their follies and their mistakes; but now in Christ the full blaze of the knowledge of God has come and the day of excuses is past.

(v) The day of judgment is coming. Life is neither a progress to extinction, as it was to the Epicureans, nor a pathway to absorption to God, as it was to the Stoics; it is a journey to the judgment seat of God where Jesus Christ is Judge.

(vi) The proof of the preeminence of Christ is the resurrection. It is no unknown God but a Risen Christ with whom we have to deal.

THE REACTIONS OF THE ATHENIANS ( Acts 17:32-34 )

17:32-34 When they heard of a resurrection of dead men, some mocked and some said, "We will hear about this again"; but some attached themselves to him and believed. Amongst these were Dionysius the Areopagite and a woman called Damaris. together with others.

It would seem on the whole that Paul had less success in Athens than anywhere else. It was typical of the Athenians that all they wanted was to talk. They did not want action; they did not even particularly want conclusions. They wanted simply mental acrobatics and the stimulus of a mental hike.

There were three main reactions. (i) Some mocked. They were amused by the passionate earnestness of this strange Jew. It is possible to make a jest of life; but those who do so will find that what began as comedy must end in tragedy. (ii) Some put off their decision. The most dangerous of all days is when a man discovers how easy it is to talk about tomorrow. (iii) Some believed. The wise man knows that only the fool will reject God's offer.

Two converts are named. There is Dionysius the Areopagite. As already said, the Areopagus was composed of perhaps not more than thirty people; so that Dionysius must have been one of the intellectual aristocracy of Athens. There was Damaris. The position of women in Athens was very restricted. It is unlikely that any respectable woman would have been in the market square at all. The likelihood is that she turned from a way of shame to a way of life. Once again we see the gospel making its appeal to all classes and conditions of men and women.

-Barclay's Daily Study Bible (NT)

Gill's Exposition of the Whole Bible

That they should seek the Lord,.... Or "God", as the Alexandrian copy and others, and the Vulgate Latin, Syriac, and Ethiopic versions read; their Creator, and kind Benefactor, and who has appointed their time of life, and their habitations for them; and this should engage them to seek to know him, who has done all this for them, and to fear and serve him, and to glorify his name:

if haply they might feel after him, and find him; which shows, that though it is possible for men, by a contemplation of the perfections of God, visible in the works of creation and providence, so to find God, as to know that there is one, and that there is but one God, who has made all things; and so as to be convinced of the vanity and falsehood of all other gods, and to see the folly, wickedness, and weakness of idolatrous worship; yet, at the same time, it very strongly intimates, how dim and obscure the light of nature is; since those, who have nothing else to direct them, are like persons in the dark, who "feel" and grope about after God, whom they cannot see; and after all their search and groping, there is only an "haply", a peradventure, a may be, that they find him:

though he be not far from everyone of us; not only by his omnipresence, and immensity, whereby he is everywhere; but by his power in supporting all in their being; and by his goodness in continually communicating the blessings of providence to them.

Henry's Complete Commentary on the Bible

      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.

      We have here St. Paul's sermon at Athens. Divers sermons we have had, which the apostles preached to the Jews, or such Gentiles as had an acquaintance with and veneration for the Old Testament, and were worshippers of the true and living God; and all they had to do with them was to open and allege that Jesus is the Christ; but here we have a sermon to heathens, that worshipped false gods, and were without the true God in the world, and to them the scope of their discourse was quite different from what it was to the other. In the former case their business was to lead their hearers by prophecies and miracles to the knowledge of the Redeemer, and faith in him; in the latter it was to lead them by the common works of providence to the knowledge of the Creator, and the worship of him. One discourse of this kind we had before to the rude idolaters of Lystra that deified the apostles (Acts 14:15; Acts 14:15); this recorded here is to the more polite and refined idolaters at Athens, and an admirable discourse it is, and every way suited to his auditory and the design he had upon them.

      I. He lays down this, as the scope of his discourse, that he aimed to bring them to the knowledge of the only living and true God, as the sole and proper object of their adoration. He is here obliged to lay the foundation, and to instruct them in the first principle of all religion, that there is a God, and that God is but one. When he preached against the gods they worshipped, he had no design to draw them to atheism, but to the service of the true Deity. Socrates, who had exposed the pagan idolatry, was indicted in this very court, and condemned, not only because he did not esteem those to be gods whom the city esteemed to be so, but because he introduced new demons; and this was the charge against Paul. Now he tacitly owns the former part of the charge, but guards against the latter, by declaring that he does not introduce any new gods, but reduce them to the knowledge of one God, the Ancient of days. Now,

      1. He shows them that they needed to be instructed herein; for they had lost the knowledge of the true God that made them, in the worship of false gods that they had made (Deos qui rogat ille facit--He who worships the gods makes them): I perceive that in all things you are too superstitious. The crime he charges upon them is giving that glory to others which is due to God only, that they feared and worshipped demons, spirits that they supposed inhabited the images to which they directed their worship. "It is time for you to be told that there is but one God who are multiplying deities above any of your neighbours, and mingle your idolatries with all your affairs. You are in all things too superstitious--deisidaimonesteroi, you easily admit every thing that comes under a show of religion, but it is that which corrupts it more and more; I bring you that which will reform it." Their neighbours praised them for this as a pious people, but Paul condemns them for it. Yet it is observable how he mollifies the charge, does not aggravate it, to provoke them. He uses a word which among them was taken in a good sense: You are every way more than ordinarily religious, so some read it; you are very devout in your way. Or, if it be taken in a bad sense, it is mitigated: "You are as it were (hos) more superstitious than you need be;" and he says no more than what he himself perceived; theoro--I see it, I observe it. They charged Paul with setting forth new demons: "Nay," says he, "you have demons enough already; I will not add to the number of them."

      2. He shows them that they themselves had given a fair occasion for the declaring of this one true God to them, by setting up an altar, To the unknown God, which intimated an acknowledgment that there was a God who was yet to them an unknown God; and it is sad to think that at Athens, a place which was supposed to have the monopoly of wisdom, the true God was an unknown God, the only God that was unknown. "Now you ought to bed Paul welcome, for this is the God whom he comes to make known to you, the God whom you tacitly complain that you are ignorant of." There, where we are sensible we are defective and come short, just there, the gospel takes us up, and carries us on.

      (1.) Various conjectures the learned have concerning this altar dedicated to the unknown God. [1.] Some think the meaning is, To the God whose honour it is to be unknown, and that they intended the God of the Jews, whose name is ineffable, and whose nature is unsearchable. It is probable they had heard from the Jews, and from the writings of the Old Testament, of the God of Israel, who had proved himself to be above all gods, but was a God hiding himself,Isaiah 45:15. The heathen called the Jews' God, Deus incertus, incertum Mosis Numen--an uncertain God, the uncertain Deity of Moses, and the God without name. Now this God, says Paul, this God, who cannot by searching be found out to perfection, I now declare unto you. [2.] Others think the meaning is, To the God whom it is our unhappiness not to know, which intimates that they would think it their happiness to know him. Some tell us that upon occasion of a plague that raged at Athens, when they had sacrificed to all their gods one after another for the staying of the plague, they were advised to let some sheep go where they pleased, and, where they lay down, to build an altar, to prosekonti Theo--to the proper God, or the God to whom that affair of staying the pestilence did belong; and, because they knew not how to call him, they inscribed it, To the unknown God. Others, from some of the best historians of Athens, tell us they had many altars inscribed, To the gods of Asia, Europe, and Africa--To the unknown God: and some of the neighbouring countries used to swear by the God that was unknown at Athens; so Lucian.

      (2.) Observe, how modestly Paul mentions this. That he might not be thought a spy, nor one that had intruded himself more than became a stranger into the knowledge of their mysteries, he tells them that he observed it as he passed by, and saw their devotions, or their sacred things. It was public, and he could not forbear seeing it, and it was proper enough to make his remarks upon the religion of the place; and observe how prudently and ingeniously he takes occasion from this to bring in his discourse of the true God. [1.] He tells them that the God he preached to them was one that they did already worship, and therefore he was not a setter forth of new or strange gods: "As you have a dependence upon him, so he has had some kind of homage from you." [2.] He was one whom they ignorantly worshipped, which was a reproach to them, who were famous all the world over for their knowledge. "Now," says he, "I come to take away that reproach, that you may worship him understandingly whom how you worship ignorantly; and it cannot but be acceptable to have your blind devotion turned into a reasonable service, that you may not worship you know not what."

      II. He confirms his doctrine of one living and true God, by his works of creation and providence: "The God whom I declare unto you to be the sole object of your devotion, and call you to the worship of, is the God that made the world and governs it; and, by the visible proofs of these, you may be led to this invisible Being, and be convinced of his eternal power and Godhead." The Gentiles in general, and the Athenians particularly, in their devotions were governed, not by their philosophers, many of whom spoke clearly and excellently well of one supreme Numen, of his infinite perfections and universal agency and dominion (witness the writings of Plato, and long after of Cicero); but by their poets, and their idle fictions. Homer's works were the Bible of the pagan theology, or demonology rather, not Plato's; and the philosophers tamely submitted to this, rested in their speculations, disputed them among themselves, and taught them to their scholars, but never made the use they ought to have made of them in opposition to idolatry; so little certainty were they at concerning them, and so little impression did these things make upon them! Nay, they ran themselves into the superstition of their country, and thought they ought to do so. Eamus ad communem errorem--Let us embrace the common error. Now Paul here sets himself, in the first place, to reform the philosophy of the Athenians (he corrects the mistakes of that), and to give them right notions of the one only living and true God, and then to carry the matter further than they ever attempted for the reforming of their worship, and the bringing them off from their polytheism and idolatry. Observe what glorious things Paul here says of that God whom he served, and would have them to serve.

      1. He is the God that made the world, and all things therein; the Father almighty, the Creator of heaven and earth. This was admitted by many of the philosophers; but those of Aristotle's school denied it, and maintained "that the world was from eternity, and every thing always was from eternity, and every thing always was what now it is." Those of the school of Epicurus fancied "that the world was made by a fortuitous concourse of atoms, which, having been in perpetual motion, at length accidently jumped into this frame." Against both these Paul here maintains that God by the operations of an infinite power, according to the contrivance of an infinite wisdom, in the beginning of time made the world and all things therein, the origin of which was owing, not as they fancied to an eternal matter, but to an eternal mind.

      2. He is therefore Lord of heaven and earth, that is, he is the rightful owner, proprietor, and possessor, of all the beings, powers, and riches of the upper and lower world, material and immaterial, visible and invisible. This follows from his making heaven and earth. If he created all, without doubt he has the disposing of all: and, where he gives being, he has an indisputable right to give law.

      3. He is, in a particular manner, the Creator of men, of all men (Acts 17:26; Acts 17:26): He made of one blood all nations of men. He made the first man, he makes every man, is the former of every man's body and the Father of every man's spirit. He has made the nations of men, not only all men in the nations, but as nations in their political capacity; he is their founder, and disposed them into communities for their mutual preservation and benefit. He made them all of one blood, of one and the same nature; he fashions their heart alike. Descended from one and the same common ancestor, in Adam they are all akin, so they are in Noah, that hereby they might be engaged in mutual affection and assistance, as fellow-creatures and brethren. Have we not all one Father? Hath not one God created us?Malachi 2:10. He hath made them to dwell on all the face of the earth, which, as a bountiful benefactor, he has given, with all its fulness, to the children of men. 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. The Athenians boasted that they sprung out of their own earth, were aborigines, and nothing akin by blood to any other nation, which proud conceit of themselves the apostle here takes down.

      4. That he is the great benefactor of the whole creation (Acts 17:25; Acts 17:25): He giveth to all life, and breath, and all things. He not only breathed into the first man the breath of life, but still breathes it into every man. He gave us these souls he formed the spirit of man within him. He not only gave us our life and breath, when he brought us into being, but he is continually giving them to us; his providence is a continued creation; he holds our souls in life; every moment our breath goes forth, but he graciously gives it us again the next moment; it is no only his air that we breathe in, but it is in his hand that our breath is,Daniel 5:23. He gives to all the children of men their life and breath; for as the meanest of the children of men live upon him, and receive from him, so the greatest, the wisest philosophers and mightiest potentates, cannot live without him. He gives to all, not only to all the children of men, but to the inferior creatures, to all animals, every thing wherein is the breath of life (Genesis 6:17); they have their life and breath from him, and where he gives life and breath he gives all things, all other things needful for the support of life. The earth is full of his goodness,Psalms 104:24; Psalms 104:27.

      5. That he is the sovereign disposer of all the affairs of the children of men, according to the counsel of his will (Acts 17:26; Acts 17:26): He hath determined the times before appointed, and the bounds of their habitation. See here, (1.) The sovereignty of God's disposal concerning us: he hath determined every event, horisas, the matter is fixed; the disposals of Providence are incontestable and must not be disputed, unchangeable and cannot be altered. (2.) The wisdom of his disposals; he hath determined what was before appointed. The determinations of the Eternal Mind are not sudden resolves, but the counterparts of an eternal counsel, the copies of divine decrees. He performeth the thing that is appointed for me,Job 23:14. Whatever comes forth from God was before all worlds hid in God. (3.) The things about which his providence is conversant; these are time and place: the times and places of our living in this world are determined and appointed by the God that made us. [1.] He has determined the times that are concerning us. Times to us seem changeable, but God has fixed them. Our times are in his hand, to lengthen or shorten, embitter or sweeten, as he pleases. He has appointed and determined the time of our coming into the world, and the time of our continuance in the world; our time to be born, and our time to die (Ecclesiastes 3:1; Ecclesiastes 3:2), and all that little that lies between them--the time of all our concernments in this world. Whether they be prosperous times or calamitous times, it is he that has determined them; and on him we must depend, with reference to the times that are yet before us. [2.] He has also determined and appointed the bounds of our habitation. He that appointed the earth to be a habitation for the children of men has appointed to the children of men a distinction of habitations upon the earth, has instituted such a thing as property, to which he has set bounds to keep us from trespassing one upon another. The particular habitations in which our lot is cast, the place of our nativity and of our settlement, are of God's determining and appointing, which is a reason why we should accommodate ourselves to the habitations we are in, and make the best of that which is.

      6. That he is not far from every one of us,Acts 17:27; Acts 17:27. He is every where present, not only is at our right hand, but has possessed our reins (Psalms 139:13), has his eye upon us at all times, and knows us better than we know ourselves. Idolaters made images of God, that they might have him with them in those images, the absurdity of which the apostle here shows; for he in an infinite Spirit, that is not far from any of us, and never the nearer, but in one sense the further off from us, for our pretending to realize or presentiate him to ourselves by any image. He is nigh unto us, both to receive the homage we render him and to give the mercies we ask of him, wherever we are, though near no altar, image, or temple. The Lord of all, as he is rich (Romans 10:12), so he is nigh (Deuteronomy 4:7), to all that call upon him. He that wills us to pray every where, assures us that he is no where far from us; whatever country, nation, or profession we are of, whatever our rank and condition in the world are, be we in a palace or in a cottage, in a crowd or in a corner, in a city or in a desert, in the depths of the sea or afar off upon the sea, this is certain, God is not far from every one of us.

      7. That in him we live, and move, and have our being,Acts 17:28; Acts 17:28. We have a necessary and constant dependence upon his providence, as the streams have upon the spring, and the beams upon the sun. (1.) In him we live; that is, the continuance of our lives is owing to him and the constant influence of his providence; he is our life, and the length of our days. It is not only owing to his patience and pity that our forfeited lives are not cut off, but it is owing to his power, and goodness, and fatherly care, that our frail lives are prolonged. There needs not a positive act of his wrath to destroy us; if he suspend the positive acts of his goodness, we die of ourselves. (2.) In him we move; it is by the uninterrupted concourse of his providence that our souls move in their outgoings and operations, that our thoughts run to and fro about a thousand subjects, and our affections run out towards their proper objects. It is likewise by him that our souls move our bodies; we cannot stir a hand, or foot, or a tongue, but by him, who, as he is the first cause, so he is the first mover. (3.) In him we have our being; not only from him we had it at first, but in him we have it still; to his continued care and goodness we owe it, not only that we have a being and are not sunk into nonentity, but that we have our being, have this being, were and still are of such a noble rank of beings, capable of knowing and enjoying God; and are not thrust into the meanness of brutes, nor the misery of devils.

      8. That upon the whole matter we are God's offspring; he is our Father that begat us (Deuteronomy 32:6; Deuteronomy 32:18), and he hath nourished and brought us up as children,Isaiah 1:2. The confession of an adversary in such a case is always looked upon to be of use as argumentum ad hominem--an argument to the man, and therefore the apostle here quotes a saying of one of the Greek poets, Aratus, a native of Cilicia, Paul's countryman, who, in his Phenomena, in the beginning of his book, speaking of the heathen Jupiter, that is, in the poetical dialect, the supreme God, says this of him, tou gar kai genos esmen--for we are also his offspring. And he might have quoted other poets to the purpose of what he was speaking, that in God we live and move:--

But he chooses this of Aratus, as having much in a little. By this it appears not only that Paul was himself a scholar, but that human learning is both ornamental and serviceable to a gospel minister, especially for the convincing of those that are without; for it enables him to beat them at their own weapons, and to cut off Goliath's head with his own sword. How can the adversaries of truth be beaten out of their strong-holds by those that do not know them? It may likewise shame God's professing people, who forget their relation to God, and walk contrary to it, that a heathen poet could say of God, We are his offspring, formed by him, formed for him, more the care of his providence than ever any children were the care of their parents; and therefore are obliged to obey his commands, and acquiesce in his disposals, and to be unto him for a name and a praise. Since in him and upon him we live, we ought to live to him; since in him we move, we ought to move towards him; and since in him we have our being, and from him we receive all the supports and comforts of our being, we ought to consecrate our being to him, and to apply to him for a new being, a better being, an eternal well-being.

      III. From all these great truths concerning God, he infers the absurdity of their idolatry, as the prophets of old had done. If this be so, 1. Then God cannot be represented by an image. If we are the offspring of God, as we are spirits in flesh, then certainly he who is the Father of our spirits (and they are the principal part of us, and that part of us by which we are denominated God's offspring) is himself a Spirit, and we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device,Acts 17:29; Acts 17:29. We wrong God, and put an affront upon him, if we think so. God honoured man in making his soul after his own likeness; but man dishonours God if he makes him after the likeness of his body. The Godhead is spiritual, infinite, immaterial, incomprehensible, and therefore it is a very false and unjust conception which an image gives us of God, be the matter ever so rich, fold or silver; be the shape ever so curious, and be it ever so well graven by art or man's device, its countenance, posture, or dress, ever so significant, it is a teacher of lies. 2. Then he dwells not in temples made with hands,Acts 17:24; Acts 17:24. He is not invited to any temple men can build for him, nor confined to any. A temple brings him never the nearer to us, nor keeps him ever the longer among us. A temple is convenient for us to come together in to worship God; but God needs not any place of rest or residence, nor the magnificence and splendour of any structure, to add to the glory of his appearance. A pious, upright heart, a temple not made with hands, but by the Spirit of God, is that which he dwells in, and delights to dwell in. See 1 Kings 8:27; Isaiah 66:1; Isaiah 66:2. 3. Then he is not worshipped, therapeuetai, he is not served, or ministered unto, with men's hands, as though he needed any thing,Acts 17:25; Acts 17:25. He that made all, and maintains all, cannot be benefited by any of our services, nor needs them. If we receive and derive all from him, he is all-sufficient, and therefore cannot but be self-sufficient, and independent. What need can God have of our services, or what benefit can he have by them, when he has all perfection in himself, and we have nothing that is good but what we have from him? The philosophers, indeed, were sensible of this truth, that God has no need of us or our services; but the vulgar heathen built temples and offered sacrifices to their gods, with an opinion that they needed houses and food. See Job 35:5-8; Psalms 50:8, c. 4. Then it concerns us all to enquire after God (Acts 17:27; Acts 17:27): That they should seek the Lord, that is, fear and worship him in a right manner. Therefore God has kept the children of men in a constant dependence upon him for life and all the comforts of life, that he might keep them under constant obligations to him. We have plain indications of God's presence among us, his presidency over us, the care of his providence concerning us, and his bounty to us, that we might be put upon enquiring, Where is God our Maker, who giveth songs in the night, who teacheth us more than the beasts of the earth, and maketh us wiser than the fowls of heaven?Job 35:10; Job 35:11. Nothing, one would think, should be more powerful with us to convince us that there is a God, and to engage us to seek his honour and glory in our services, and to seek our happiness in his favour and love, than the consideration of our own nature, especially the noble powers and faculties of our own souls. If we reflect upon these, and contemplate these, we may perceive both our relation and obligation to a God above us. Yet so dark is this discovery, in comparison with that by divine revelation, and so unapt are we to receive it, that those who have no other could but haply feel after God and find him. (1.) It was very uncertain whether they could by this searching find out God; it is but a peradventure: if haply they might. (2.) If they did find out something of God, yet it was but some confused notions of him; they did but feel after him, as men in the dark, or blind men, who lay hold on a thing that comes in their way, but know not whether it be that which they are in quest of or no. It is a very confused notion which this poet of theirs has of the relation between God and man, and very general, that we are his offspring: as was also that of their philosophers. Pythagoras said, Theion genos esti brotoios--Men have a sort of a divine nature. And Heraclitus (apud Lucian) being asked, What are men? answered, Theoi thnetoi--Mortal gods; and, What are the gods? answered, athanatoi anthropoi--Immortal men. And Pindar saith (Nemean, Ode 6), En andron hen theon genos--God and man are near a-kin. It is true that by the knowledge of ourselves we may be led to the knowledge of God, but it is a very confused knowledge. This is but feeling after him. We have therefore reason to be thankful that by the gospel of Christ we have notices given us of God much clearer than we could have by the light of nature; we do not now feel after him, but with open face behold, as in a glass, the glory of God.

      IV. He proceeds to call them all to repent of their idolatries, and to turn from them, Acts 17:30; Acts 17:31. This is the practical part of Paul's sermon before the university; having declared God to them (Acts 17:23; Acts 17:23), he properly presses upon them repentance towards God, and would also have taught them faith towards our Lord Jesus Christ, if they had had the patience to hear him. Having shown them the absurdity of their worshipping other gods, he persuades them to go on no longer in that foolish way of worship, but to return from it to the living and true God. Observe,

      1. The conduct of God towards the Gentile world before the gospel came among them: The times of this ignorance God winked at. (1.) They were times of great ignorance. Human learning flourished more than ever in the Gentile world just before Christ's time; but in the things of God they were grossly ignorant. Those are ignorant indeed who either know not God or worship him ignorantly; idolatry was owing to ignorance. (2.) These times of ignorance God winked at. Understand it, [1.] As an act of divine justice. God despised or neglected these times of ignorance, and did not send them his gospel, as now he does. It was very provoking to him to see his glory thus given to another; and he detested and hated these times. So some take it. Or rather, [2.] As an act of divine patience and forbearance. He winked at these times; he did not restrain them from these idolatries by sending prophets to them, as he did to Israel; he did not punish them in their idolatries, as he did Israel; but gave them the gifts of his providence, Acts 14:16; Acts 14:17. These things thou hast done, and I kept silence,Psalms 50:21. He did not give them such calls and motives to repentance as he does now. He let them alone. Because they did not improve the light they had, but were willingly ignorant, he did not send them greater lights. Or, he was not quick and severe with them, but was long-suffering towards them, because they did it ignorantly, 1 Timothy 1:13.

      2. The charge God gave to the Gentile world by the gospel, which he now sent among them: He now commandeth all men every where to repent--to change their mind and their way, to be ashamed of their folly and to act more wisely, to break off the worship of idols and bind themselves to the worship of the true God. Nay, it is to turn with sorrow and shame from every sin, and with cheerfulness and resolution to every duty. (1.) This is God's command. It had been a great favour if he had only told us that there was room left for repentance, and we might be admitted to it; but he goes further, he interposes his own authority for our good, and has made that our duty which is our privilege. (2.) It is his command to all men, every where,--to men, and not to angels, that need it not,--to men, and not to devils, that are excluded the benefit of it,--to all men in all places; all men have made work for repentance, and have cause enough to repent, and all men are invited to repent, and shall have the benefit of it. The apostles are commissioned to preach this every where. The prophets were sent to command the Jews to repent; but the apostles were sent to preach repentance and remission of sins to all nations. (3.) Now in gospel times it is more earnestly commanded, because more encouraged than it had been formerly. Now the way of remission is more opened than it had been, and the promise more fully confirmed; and therefore now he expects we should all repent. "Now repent; now at length, now in time, repent; for you have too long gone on in sin. Now in time repent, for it will be too late shortly."

      3. The great reason to enforce this command, taken from the judgment to come. God commands us to repent, because he hath appointed a day in which he will judge the world in righteousness (Acts 17:31; Acts 17:31), and has now under the gospel made a clearer discovery of a state of retribution in the other world than ever before. Observe, (1.) The God that made the world will judge it; he that gave the children of men their being and faculties will call them to an account for the use they have made of them, and recompense them accordingly, whether the body served the soul in serving God or the soul was a drudge to the body in making provision for the flesh; and every man shall receive according to the things done in the body,2 Corinthians 5:10. The God that now governs the world will judge it, will reward the faithful friends of his government and punish the rebels. (2.) There is a day appointed for this general review of all that men have done in time, and a final determination of their state for eternity. The day is fixed in the counsel of God, and cannot be altered; but it is his there, and cannot be known. A day of decision, a day of recompence, a day that will put a final period to all the days of time. (3.) The world will be judged in righteousness; for God is not unrighteous, who taketh vengeance; far be it from him that he should do iniquity. His knowledge of all men's characters and actions is infallibly true, and therefore his sentence upon them incontestably just. And, as there will be no appeal from it, so there will be no exception against it. (4.) God will judge the world by that man whom he hath ordained, who can be no other than the Lord Jesus, to whom all judgment is committed. By him God made the world, by him he redeemed it, by him he governs it, and by him he will judge it. (5.) God's raising Christ from the dead is the great proof of his being appointed and ordained the Judge of quick and dead. His doing him that honour evidenced his designing him this honour. His raising him from the dead was the beginning of his exaltation, his judging the world will be the perfection of it; and he that begins will make an end. God hath given assurance unto all men, sufficient ground for their faith to build upon, both that there is a judgment to come and that Christ will be their judge; the matter is not left doubtful, but is of unquestionable certainty. Let all his enemies be assured of it, and tremble before him; let all his friends be assured of it, and triumph in him. (6.) The consideration of the judgment to come, and of the great hand Christ will have in that judgment, should engage us all to repent of our sins and turn from them to God. This is the only way to make the Judge our friend in that day, which will be a terrible day to all who live and die impenitent; but true penitents will then lift up their heads with joy, knowing that their redemption draws nigh.