‏ Acts 17:21-32

 Spent their time ( ηυκαιρουν ). Imperfect active of  ευκαιρεω. A late word to have opportunity ( ευ, καιρος ) from Polybius on. In the N.T. only here and Mr 6:31. They had time for,.etc. This verse is an explanatory parenthesis by Luke.

 Some new thing ( τ καινοτερον ). Literally "something newer" or "fresher" than the new, the very latest, the comparative of  καινος. Demosthenes (Philipp. 1. 43) pictures the Athenians "in the agora inquiring if anything newer is said" ( πυνθανομενο κατα την αγοραν ε τ λεγετα νεωτερον ). The new soon became stale with these itching and frivolous Athenians.

  Stood in the midst of the Areopagus ( σταθεις εν μεσω του Αρειου Παγου ). First aorist passive of  ιστημ used of Peter in 2:14. Majestic figure whether on Mars Hill or in the Stoa Basilica before the Areopagus Court. There would be a crowd of spectators and philosophers in either case and Paul seized the opportunity to preach Christ to this strange audience as he did in Caesarea before Herod Agrippa and the crowd of prominent people gathered by Festus for the entertainment. Paul does not speak as a man on trial, but as one trying to get a hearing for the gospel of Christ.

 Somewhat superstitious ( ως δεισιδαιμονεστερους ). The Authorized Version has "too superstitious," the American Standard "very religious."  Δεισιδαιμων is a neutral word (from  δειδω, to fear, and  δαιμων, deity). The Greeks used it either in the good sense of pious or religious or the bad sense of superstitious. Thayer suggests that Paul uses it "with kindly ambiguity." Page thinks that Luke uses the word to represent the religious feeling of the Athenians (religiosus) which bordered on superstition. The Vulgate has superstitiosiores. In 25:19 Festus uses the term  δεισιδαιμονια for "religion." It seems unlikely that Paul should give this audience a slap in the face at the very start. The way one takes this adjective here colours Paul's whole speech before the Council of Areopagus. The comparative here as in verse 21 means more religions than usual (Robertson, Grammar, pp. 664f.), the object of the comparison not being expressed. The Athenians had a tremendous reputation for their devotion to religion, "full of idols" (verse 16).

  For ( γαρ ). Paul gives an illustration of their religiousness from his own experiences in their city.

 The objects of your worship ( τα σεβασματα υμων ). Late word from  σεβαζομα, to worship. In N T. only here and 2Th 2:4. The use of this word for temples, altars, statues, shows the conciliatory tone in the use of  δεισιδαιμονεστερους in verse 22.

 An altar ( βωμον ). Old word, only here in the N.T. and the only mention of a heathen altar in the N.T

 With this inscription ( εν ω επεγεγραπτο ). On which had been written (stood written), past perfect passive indicative of  επιγραφω, old and common verb for writing on inscriptions ( επιγραφη, Lu 23:38).

 To an Unknown God ( ΑΓΝΟΣΤΟ ΤHΕΟ ). Dative case, dedicated to. Pausanias (I. 1, 4) says that in Athens there are "altars to gods unknown" ( βωμο θεων αγνωστων ). Epimenides in a pestilence advised the sacrifice of a sheep to the befitting god whoever he might be. If an altar was dedicated to the wrong deity, the Athenians feared the anger of the other gods. The only use in the N.T. of  αγνωστος, old and common adjective (from  α privative and  γνωστος verbal of  γινωσκω, to know). Our word agnostic comes from it. Here it has an ambiguous meaning, but Paul uses it though to a stern Christian philosopher it may be the "confession at once of a bastard philosophy and of a bastard religion" (Hort, Hulsean Lectures, p. 64). Paul was quick to use this confession on the part of the Athenians of a higher power than yet known to them. So he gets his theme from this evidence of a deeper religious sense in them and makes a most clever use of it with consummate skill.

 In ignorance ( αγνοουντες ). Present active participle of  αγνοεω, old verb from same root as  αγνωστος to which Paul refers by using it.

 This set I forth unto you ( τουτο εγο καταγγελλω υμιν ). He is a  καταγγελευς (verse 18) as they suspected of a God, both old and new, old in that they already worship him, new in that Paul knows who he is. By this master stroke he has brushed to one side any notion of violation of Roman law or suspicion of heresy and claims their endorsement of his new gospel, a shrewd and consummate turn. He has their attention now and proceeds to describe this God left out of their list as the one true and Supreme God. The later MSS. here read  ον--τουτον (whom--this one) rather than  ο--τουτο (what--this), but the late text is plainly an effort to introduce too soon the personal nature of God which comes out clearly in verse 24.

  The God that made the world ( Hο θεος ο ποιησας τον κοσμον ). Not a god for this and a god for that like the 30,000 gods of the Athenians, but the one God who made the Universe ( κοσμος on the old Greek sense of orderly arrangement of the whole universe).

 And all things therein ( κα παντα τα εν αυτω ). All the details in the universe were created by this one God. Paul is using the words of Isa 42:5. The Epicureans held that matter was eternal. Paul sets them aside. This one God was not to be confounded with any of their numerous gods save with this "Unknown God."

 Being Lord of heaven and earth ( ουρανου κα γης υπαρχων κυριος ).  Κυριος here owner, absolute possessor of both heaven and earth (Isa 45:7), not of just parts.

 Dwelleth not in temples made with hands ( ουκεν χειροποιητοις ναοις κατοικε ). The old adjective  χειροποιητος ( χειρ, ποιεω ) already in Stephen's speech (7:48). No doubt Paul pointed to the wonderful Parthenon, supposed to be the home of Athene as Stephen denied that God dwelt alone in the temple in Jerusalem.

  As though he needed anything ( προσδεομενος τινος ). Present middle participle of  προσδεομα, to want besides, old verb, but here only in the N.T. This was strange doctrine for the people thought that the gods needed their offerings for full happiness. This self-sufficiency of God was taught by Philo and Lucretius, but Paul shows that the Epicurean missed it by putting God, if existing at all, outside the universe.

 Seeing he himself giveth to all ( αυτος διδους πασιν ). This Supreme Personal God is the source of life, breath, and everything. Paul here rises above all Greek philosophers.

  And he made of one ( εποιησεν τε εξ ενος ). The word  αιματος (blood) is absent from Aleph A B and is a later explanatory addition. What Paul affirms is the unity of the human race with a common origin and with God as the Creator. This view runs counter to Greek exclusiveness which treated other races as barbarians and to Jewish pride which treated other nations as heathen or pagan (the Jews were  λαος, the Gentiles  εθνη ). The cosmopolitanism of Paul here rises above Jew and Greek and claims the one God as the Creator of the one race of men. The Athenians themselves claimed to be  αντοχθονους (indigenous) and a special creation. Zeno and Seneca did teach a kind of cosmopolitanism (really pantheism) far different from the personal God of Paul. It was Rome, not Greece, that carried out the moral ideas of Zeno. Man is part of the universe (verse 24) and God created ( εποιησεν ) man as he created ( ποιησας ) the all.

 For to dwell ( κατοικειν ). Infinitive (present active) of purpose, so as to dwell.

 Having determined ( ορισας ). First aorist active participle of  οριζω, old verb to make a horizon as already in 19:42 which see. Paul here touches God's Providence. God has revealed himself in history as in creation. His hand appears in the history of all men as well as in that of the Chosen People of Israel.

 Appointed seasons ( προστεταγμενους καιρους ). Not the weather as in 14:17, but "the times of the Gentiles" ( καιρο εθνων ) of which Jesus spoke (Lu 21:24). The perfect passive participle of  προστασσω, old verb to enjoin, emphasizes God's control of human history without any denial of human free agency as was involved in the Stoic Fate ( Hειρμαρμενη ).

 Bounds ( οροθεσιας ). Limits? Same idea in Job 12:23. Nations rise and fall, but it is not blind chance or hard fate. Thus there is an interplay between God's will and man's activities, difficult as it is for us to see with our shortened vision.

  That they should seek God ( Ζητειν τον θεον ). Infinitive (present active) of purpose again. Seek him, not turn away from him as the nations had done (Ro 1:18-32).

 If haply they might feel after him ( ε αρα γε ψηλαφησειαν αυτον ). First aorist active (Aeolic form) optative of  ψηλαφαω, old verb from  ψαω, to touch. So used by the Risen Jesus in his challenge to the disciples (Lu 24:39), by the Apostle John of his personal contact with Jesus (1Jo 1:1), of the contact with Mount Sinai (Heb 12:18). Here it pictures the blind groping of the darkened heathen mind after God to "find him" ( ευροιεν, second aorist active optative) whom they had lost. One knows what it is in a darkened room to feel along the walls for the door (De 28:29; Job 5:14; 12:25; Isa 59:10). Helen Keller, when told of God, said that she knew of him already, groping in the dark after him. The optative here with  ε is due to the condition of the fourth class (undetermined, but with vague hope of being determined) with aim also present (Robertson, Grammar, p. 1021). Note also  αρα γε the inferential particle  αρα with the delicate intensive particle  γε.

 Though he is not far from each one of us ( κα γε ου μακραν απο ενος εκαστου ημων υπαρχοντα ). More exactly with B L ( κα γε instead of  καιτο or  καιτο γε ), "and yet being not far from each one of us," a direct statement rather than a concessive one. The participle  υπαρχοντα agrees with  αυτον and the negative  ου rather than the usual  με with the participle makes an emphatic negative. Note also the intensive particle  γε.

  For in him ( εν αυτω γαρ ). Proof of God's nearness, not stoic pantheism, but real immanence in God as God dwells in us. The three verbs ( ζωμεν, κινουμεθα, εσμεν ) form an ascending scale and reach a climax in God (life, movement, existence).  Κινουμεθα is either direct middle present indicative (we move ourselves) or passive (we are moved).

 As certain even of your own poets ( ως κα τινες των καθ' υμας ποιητων ). "As also some of the poets among you." Aratus of Soli in Cilicia (ab. B.C. 270) has these very words in his Ta Phainomena and Cleanthes, Stoic philosopher (300-220 B.C.) in his Hymn to Zeus has  Εκ σου γαρ γενος εσμεν. In 1Co 15:32 Paul quotes from Menander and in Tit 1:12 from Epimenides. J. Rendel Harris claims that he finds allusions in Paul's Epistles to Pindar, Aristophanes, and other Greek writers. There is no reason in the world why Paul should not have acquaintance with Greek literature, though one need not strain a point to prove it. Paul, of course, knew that the words were written of Zeus (Jupiter), not of Jehovah, but he applies the idea in them to his point just made that all men are the offspring of God.

  We ought not to think ( ουκ οφειλομεν νομιζειν ). It is a logical conclusion ( ουν, therefore) from the very language of Aratus and Cleanthes.

 That the Godhead is like ( το θειον εινα ομοιον ). Infinitive with accusative of general reference in indirect discourse.  Το θειον is strictly "the divine" nature like  θειοτης (Ro 1:20) rather than like  θεοτης (Col 2:9). Paul may have used  το θειον here to get back behind all their notions of various gods to the real nature of God. The Athenians may even have used the term themselves. After  ομοιος (like) the associative instrumental case is used as with  χρυσωι, αργυρωι, λιθω.

 Graven by art and device of man ( χαραγματ τεχνης κα ενθυμησεως ανθρωπου ). Apposition with preceding and so  χαραγματ in associative instrumental case. Literally, graven work or sculpture from  χαρασσω, to engrave, old word, but here alone in N.T. outside of Revelation (the mark of the beast). Graven work of art ( τεχνης ) or external craft, and of thought or device ( ενθυμησεως ) or internal conception of man.

  The times of ignorance ( τους χρονους της αγνοιας ). The times before full knowledge of God came in Jesus Christ. Paul uses the very word for their ignorance ( αγνοουντες ) employed in verse 23.

 Overlooked ( υπεριδων ). Second aorist active participle of  υπεροραω or  υπερειδω, old verb to see beyond, not to see, to overlook, not "to wink at" of the Authorized Version with the notion of condoning. Here only in the N.T. It occurs in the LXX in the sense of overlooking or neglecting (Ps 18:62; 55:1). But it has here only a negative force. God has all the time objected to the polytheism of the heathen, and now he has made it plain. In Wisdom 11:23 we have these words: "Thou overlookest the sins of men to the end they may repent."

 But now ( τα νυν ). Accusative of general reference, "as to the now things or situation." All is changed now that Christ has come with the full knowledge of God. See also 27:22.

 All everywhere ( παντας πανταχου ). No exceptions anywhere.

 Repent ( μετανοειν ). Present active infinitive of  μετανοεω in indirect command, a permanent command of perpetual force. See on  μετανοεω Ac 2:38 and the Synoptic Gospels. This word was the message of the Baptist, of Jesus, of Peter, of Paul, this radical change of attitude and life.

  Inasmuch as ( καθοτ ). According as ( κατα, οτ ). Old causal conjunction, but in N.T. only used in Luke's writings (Lu 1:7; 19:9; Ac 2:45; 4:35; 17:31).

 Hath appointed a day ( εστησεν ημεραν ) First aorist active indicative of  ιστημ, to place, set. God did set the day in his counsel and he will fulfil it in his own time.

 Will judge ( μελλε κρινειν ). Rather, is going to judge,  μελλω and the present active infinitive of  κρινω. Paul here quotes Ps 9:8 where  κρινε occurs.

 By the man whom he hath ordained ( εν ανδρ ω ωρισεν ). Here he adds to the Psalm the place and function of Jesus Christ, a passage in harmony with Christ's own words in Mt 25.  Hω (whom) is attracted from the accusative, object of  ωρισεν (first aorist active indicative of  οριζω ) to the case of the antecedent  ανδρ. It has been said that Paul left the simple gospel in this address to the council of the Areopagus for philosophy. But did he? He skilfully caught their attention by reference to an altar to an Unknown God whom he interprets to be the Creator of all things and all men who overrules the whole world and who now commands repentance of all and has revealed his will about a day of reckoning when Jesus Christ will be Judge. He has preached the unity of God, the one and only God, has proclaimed repentance, a judgment day, Jesus as the Judge as shown by his Resurrection, great fundamental doctrines, and doubtless had much more to say when they interrupted his address. There is no room here for such a charge against Paul. He rose to a great occasion and made a masterful exposition of God's place and power in human history.

 Whereof he hath given assurance ( πιστιν παρασχων ). Second aorist active participle of  παρεχω, old verb to furnish, used regularly by Demosthenes for bringing forward evidence. Note this old use of  πιστις as conviction or ground of confidence (Heb 11:1) like a note or title-deed, a conviction resting on solid basis of fact. All the other uses of  πιστις grow out of this one from  πειθω, to persuade.

 In that he hath raised him from the dead ( αναστησας αυτον εκ νεκρων ). First aorist active participle of  ανιστημ, causal participle, but literally, "having raised him from the dead." This Paul knew to be a fact because he himself had seen the Risen Christ. Paul has here come to the heart of his message and could now throw light on their misapprehension about "Jesus and the Resurrection" (verse 18). Here Paul has given the proof of all his claims in the address that seemed new and strange to them.

  The resurrection of the dead ( αναστασιν νεκρων ). Rather, "a resurrection of dead men." No article with either word. The Greeks believed that the souls of men lived on, but they had no conception of resurrection of the body. They had listened with respect till Paul spoke of the actual resurrection of Jesus from the dead as a fact, when they did not care to hear more.

 Some mocked ( ο μεν εχλευαζον ). Imperfect active of  χλευαζω, a common verb (from  χλευη, jesting, mockery). Only here in the N.T. though late MSS. have it in 2:13 (best MSS.  διαχλευαζω ). Probably inchoative here, began to mock. In contempt at Paul's statement they declined to listen further to "this babbler" (verse 18) who had now lost what he had gained with this group of hearers (probably the light and flippant Epicureans).

 But others ( ο δε ). A more polite group like those who had invited him to speak (verse 19). They were unconvinced, but had better manners and so were in favour of an adjournment. This was done, though it is not clear whether it was a serious postponement or a courteous refusal to hear Paul further (probably this). It was a virtual dismissal of the matter. " It is a sad story--the noblest of ancient cities and the noblest man of history--and he never cared to look on it again" (Furneaux).
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