Wednesdays are for the New Testament
6/12/24
Bruce, F.F. (1988). "Thessalonica to Athens (17:1-34)." In The Book of Acts (Revised). (320-344). William B. Eerdmans Publishing,
After briefly orienting the reader to the geography along Paul, Silas, and Timothy's journey in Acts 17:1, Bruce notes that Thessalonica was to be the location of "intensive evangelization" (Bruce 1988, p. 322). Verses 2-3 take Paul to the synagogue, where he spoke to the people for three sabbaths. His focus was on how Jesus was the Messiah who fulfilled the predictions of the Old Testament. Verse four notes, according to a regular pattern, that most of the people who were converted by Paul's message were Gentiles among the God-fearers. This included "a considerable number of women of high station" (Bruce 1988, p. 323).
Also according to the pattern in other places, Acts 17:5 records Jews who didn't believe the gospel turned against Paul and his companions, attacking the house where they were staying, with a man named Jason. Bruce considers that the missionaries specifically escaped the attack on the house, rather than that they were simply somewhere else at the time the attack happened (Bruce 1988, p. 323). Verses 6-7 shows the angry Jews taking Jason and some others to the magistrates. The charges brought were related to sedition and revolution, particularly since the Christians considered "one Jesus as a rival emperor to him who ruled in Rome" (Bruce 1988, p. 324). Bruce observes that the eschatological expectation of Christianity, which looks to an end time when imperial power will be removed from earthly governments to reside in Jesus would have constituted sedition against the emperor (Bruce 1988, p. 325). The politarchs of the city, rather than taking a violent tack as in Philippi, chose to investigate and meanwhile required Jason and those who were with him to post bail for Paul, Silas, and Timothy, guaranteeing there would be no more disorder. Bruce notes that this in effect required the missionary group to leave the city (Bruce 1988, p. 325).
In Acts 17:10-15, Paul and Silas were sent from Thessalonica to Berea by night. Bruce entertains the idea that Paul may have intended to continue along the Egnatian Way, as he had been doing, then arrive in Rome. However, as it turns out, at this time Jews had been expelled from Rome by Claudius. We don't exactly know why Paul went to Berea, but we do know his course was no longer set for Rome (Bruce 1988, p. 326). At some point in the time of Paul and Silas' presence in Berea, Timothy rejoined them, though he was not identified as one of the people sent at the start. Verses 11-12 describe a visit to a synagogue. Bruce observes that this synagogue received the missionaries in a warm manner and investigated the Scriptures to evaluate the message. Many believed Christ (Bruce 1988, p. 327). However, the hostile Jews continued following Paul and Silas, arriving in Berea in verse 13. This resulted in Paul's departure from the city. Silas and Timothy remained in Berea, but were sent word from Paul that they should join him in Athens.
Acts 17:16-21 then sees Paul in Athens. Bruce observes that Athens was no longer such a political center as it had been in the fifth to fourth centuries B.C., However, the arts and philosophical inquiry in Athens did remain noteworthy (Bruce 1988, p. 329). The temples and sculptures were not merely works of art, but objects of worship for the Athenians. This is a very significant departure from Jewish sensibilities. In verse 17, Paul was troubled by the idolatry. In Bruce's estimation, Paul's trouble was that, seeing the city dedicated to idolatry made their need for the gospel entirely clear to him (Bruce 1988, p. 329). Bruce describes the religious heritage of Athens in brief. Paul and his followers were distinctively outsiders in the culture, as described in verse 18. However, those who gathered at the Areopagus would be willing to hear what Paul had to say. Bruce describes the Areopagus (hill of Ares) in brief (Bruce 1988, p. 331).
Verses 22-31 provide a summary of Paul's statements at the Areopagus. Bruce considers this as one of the most commented on passages in Acts (Bruce 1988, p. 333). There is also significant controversy about whether Paul could have made such a speech, based on linguistic and rhetorical style. Yet Paul considers it entirely plausible, as the complexity is not unlike that of Romans chapters 1-3, though the conventions of the setting are different (Bruce 1988, p. 334). Bruce notes that in speaking to a pagan audience, it was necessary for Paul to lay out the identity of the true God first, which he does in Acts 17. He uses quotations of Greek poets, thus identifying himself with learning and literature. Avoiding extensive reference to first principles, he describes God as the creator and judge of all, using biblical terms (Bruce 1988, p. 335). Paul's statement that the Athenians were "very religious" could also be taken to indicate they were "rather superstitious." Bruce notes that in the Areopagus it was not permitted to compliment the audience so as to try to gain favor. Paul goes on in verse 23 to point out that the Athenians were worshiping without knowledge. On the contrary, in verse 24, Paul introduces the Athenians to the true God who can be known. Bruce observes that the language used is "strongly reminiscent of the Old Testament scriptures" (Bruce 1988, p. 336). This true God, according to verse 25, needs nothing from people, but rather supplies the needs of people. Verse 26 goes on to describe God as the "creator of the human race in particular" (Bruce 1988, p. 336), as contrasted to the Athenian belief that they as a people had sprung from the soil of Attica. Bruce notes that this "removed all imagined justification for the belief that Greeks were innately superior to barbarians" (Bruce 1988, p. 337). Bruce briefly considers Paul's quotations from pseudo-Epimenides and Aratus, both of which consider Zeus as the supreme being in Stoic philosophy (Bruce 1988, p. 339). Bruce concludes that both quotations can apply not to Zeus, but that they recognize characteristics of the true God of Israel. Therefore, in verse 29, Paul concludes that all humans are offspring of God, created in His image. This is radically different from the paganism in which the gods are somehow distant. In verse 30, the ignorance which failed to acknowledge the true God had been passed over by God's mercy. However, since he is made plain in the preaching of Paul, that ignorance has come to an end and is inexcusable. Therefore, all people are called to repent and to believe on the true God, who, in verse 31, is also the judge of all (Bruce 1988, p. 340). By raising Jesus from the dead, God has made a way to judge the world of humans. Bruce views Paul's speech as an excellent example of bridging the gap between Hebraic and Hellenistic thought, drawing a clear and detailed description of God based on Old Testament revelation in terms which a Hellenistic thinker could understand (Bruce 1988, p. 341).
In Acts 17:32-34 the Athenian response is shown as divided. While some wished to hear more, most found the concept of the resurrection of the dead to be foolishness. After this presentation, Paul left the Areopagus, but a few people, including Dionysius and Damaris, believed him (Bruce 1988, p. 343). Paul did not remain in Athens long after this.
6/12/24
Bruce, F.F. (1988). "Thessalonica to Athens (17:1-34)." In The Book of Acts (Revised). (320-344). William B. Eerdmans Publishing,
After briefly orienting the reader to the geography along Paul, Silas, and Timothy's journey in Acts 17:1, Bruce notes that Thessalonica was to be the location of "intensive evangelization" (Bruce 1988, p. 322). Verses 2-3 take Paul to the synagogue, where he spoke to the people for three sabbaths. His focus was on how Jesus was the Messiah who fulfilled the predictions of the Old Testament. Verse four notes, according to a regular pattern, that most of the people who were converted by Paul's message were Gentiles among the God-fearers. This included "a considerable number of women of high station" (Bruce 1988, p. 323).
Also according to the pattern in other places, Acts 17:5 records Jews who didn't believe the gospel turned against Paul and his companions, attacking the house where they were staying, with a man named Jason. Bruce considers that the missionaries specifically escaped the attack on the house, rather than that they were simply somewhere else at the time the attack happened (Bruce 1988, p. 323). Verses 6-7 shows the angry Jews taking Jason and some others to the magistrates. The charges brought were related to sedition and revolution, particularly since the Christians considered "one Jesus as a rival emperor to him who ruled in Rome" (Bruce 1988, p. 324). Bruce observes that the eschatological expectation of Christianity, which looks to an end time when imperial power will be removed from earthly governments to reside in Jesus would have constituted sedition against the emperor (Bruce 1988, p. 325). The politarchs of the city, rather than taking a violent tack as in Philippi, chose to investigate and meanwhile required Jason and those who were with him to post bail for Paul, Silas, and Timothy, guaranteeing there would be no more disorder. Bruce notes that this in effect required the missionary group to leave the city (Bruce 1988, p. 325).
In Acts 17:10-15, Paul and Silas were sent from Thessalonica to Berea by night. Bruce entertains the idea that Paul may have intended to continue along the Egnatian Way, as he had been doing, then arrive in Rome. However, as it turns out, at this time Jews had been expelled from Rome by Claudius. We don't exactly know why Paul went to Berea, but we do know his course was no longer set for Rome (Bruce 1988, p. 326). At some point in the time of Paul and Silas' presence in Berea, Timothy rejoined them, though he was not identified as one of the people sent at the start. Verses 11-12 describe a visit to a synagogue. Bruce observes that this synagogue received the missionaries in a warm manner and investigated the Scriptures to evaluate the message. Many believed Christ (Bruce 1988, p. 327). However, the hostile Jews continued following Paul and Silas, arriving in Berea in verse 13. This resulted in Paul's departure from the city. Silas and Timothy remained in Berea, but were sent word from Paul that they should join him in Athens.
Acts 17:16-21 then sees Paul in Athens. Bruce observes that Athens was no longer such a political center as it had been in the fifth to fourth centuries B.C., However, the arts and philosophical inquiry in Athens did remain noteworthy (Bruce 1988, p. 329). The temples and sculptures were not merely works of art, but objects of worship for the Athenians. This is a very significant departure from Jewish sensibilities. In verse 17, Paul was troubled by the idolatry. In Bruce's estimation, Paul's trouble was that, seeing the city dedicated to idolatry made their need for the gospel entirely clear to him (Bruce 1988, p. 329). Bruce describes the religious heritage of Athens in brief. Paul and his followers were distinctively outsiders in the culture, as described in verse 18. However, those who gathered at the Areopagus would be willing to hear what Paul had to say. Bruce describes the Areopagus (hill of Ares) in brief (Bruce 1988, p. 331).
Verses 22-31 provide a summary of Paul's statements at the Areopagus. Bruce considers this as one of the most commented on passages in Acts (Bruce 1988, p. 333). There is also significant controversy about whether Paul could have made such a speech, based on linguistic and rhetorical style. Yet Paul considers it entirely plausible, as the complexity is not unlike that of Romans chapters 1-3, though the conventions of the setting are different (Bruce 1988, p. 334). Bruce notes that in speaking to a pagan audience, it was necessary for Paul to lay out the identity of the true God first, which he does in Acts 17. He uses quotations of Greek poets, thus identifying himself with learning and literature. Avoiding extensive reference to first principles, he describes God as the creator and judge of all, using biblical terms (Bruce 1988, p. 335). Paul's statement that the Athenians were "very religious" could also be taken to indicate they were "rather superstitious." Bruce notes that in the Areopagus it was not permitted to compliment the audience so as to try to gain favor. Paul goes on in verse 23 to point out that the Athenians were worshiping without knowledge. On the contrary, in verse 24, Paul introduces the Athenians to the true God who can be known. Bruce observes that the language used is "strongly reminiscent of the Old Testament scriptures" (Bruce 1988, p. 336). This true God, according to verse 25, needs nothing from people, but rather supplies the needs of people. Verse 26 goes on to describe God as the "creator of the human race in particular" (Bruce 1988, p. 336), as contrasted to the Athenian belief that they as a people had sprung from the soil of Attica. Bruce notes that this "removed all imagined justification for the belief that Greeks were innately superior to barbarians" (Bruce 1988, p. 337). Bruce briefly considers Paul's quotations from pseudo-Epimenides and Aratus, both of which consider Zeus as the supreme being in Stoic philosophy (Bruce 1988, p. 339). Bruce concludes that both quotations can apply not to Zeus, but that they recognize characteristics of the true God of Israel. Therefore, in verse 29, Paul concludes that all humans are offspring of God, created in His image. This is radically different from the paganism in which the gods are somehow distant. In verse 30, the ignorance which failed to acknowledge the true God had been passed over by God's mercy. However, since he is made plain in the preaching of Paul, that ignorance has come to an end and is inexcusable. Therefore, all people are called to repent and to believe on the true God, who, in verse 31, is also the judge of all (Bruce 1988, p. 340). By raising Jesus from the dead, God has made a way to judge the world of humans. Bruce views Paul's speech as an excellent example of bridging the gap between Hebraic and Hellenistic thought, drawing a clear and detailed description of God based on Old Testament revelation in terms which a Hellenistic thinker could understand (Bruce 1988, p. 341).
In Acts 17:32-34 the Athenian response is shown as divided. While some wished to hear more, most found the concept of the resurrection of the dead to be foolishness. After this presentation, Paul left the Areopagus, but a few people, including Dionysius and Damaris, believed him (Bruce 1988, p. 343). Paul did not remain in Athens long after this.
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