FROM PHILIPPI TO ATHENS St. Luke tells about the crossing over of St. Paul and St. Barnabas from Philippi after their imprisonment, until they reached Athens, where St. Paul stood in Areopagus preaching to the philosophers. 1- In Thessalonica 1– 9 2- In Berea 10– 15 3- In Athens 16– 21 4- In Areopagus 22– 31 5-Mocking the resurrection from the dead 32– 33 1- IN THESSALONICA "Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews” (Acts 17: 1). St. Paul together with Silas set forth to Thessalonica to practice their work, not disturbed by what happened with them in Philippi. The prison did not destroy their mentality, and did not decrease their enthusiasm to preach. And as he wrote in his epistle to the Thessalonians: “But even after we have suffered before and were spitefully treated at Philippi, as you know, we were bold in our God to speak to you the gospel of God in much conflict” (1 Thess 2: 2). What the two apostles suffered in Philippi motivated them the more to greater strife in their ministry in Thessalonica. On their way to Thessalonica, they passed through Amphipolis and Apollonia, the first close to Philippi, and the second close to Thessalonica. They headed west on the military way called ‘Via Egnati’. St. Paul’s plan was to pay greater care to the important strategic locations, to make them centers of preaching to the surrounding cities and villages. Thessalonica is considered a sea port for the second section of Macedonia, located on the head of the gulf of Thermacius. Aemelius Paulus made it the capital of the second section of Macedonia, when he divided the region into four sections. It was formerly called ‘Therma’, then was called ‘Thessalonica’, either by Cassander, as a tribute to his wife Thessalonica, the daughter of Philip and the sister of Alexander the Great, or as a memorial of the conquest by Philip on the armies of Thssaly. It was inhabited by the Greeks, the Romans, and the Jews. It is called nowadays ‘Saloniki’. It is the second largest and most important city in European Turkey, because of its geographic importance. Since its beginning and up till now it did not lose its commercial importance. It is located on the inner bend of a gulf between the Adriatic and the Hellespont on the coast, over a spacious valley irrigated by several rivers. Thessalonica was not a colony, but a free city, which had the same privilege like Antioch, Troas, and Athens, because its inhabitants took part in the war on the side of Augustus Octavius. Thessalonica controlled its own affairs, and was not governed by foreign rulers. A church assembled in it, which had its preaching role in the time of the apostle Paul: “So that you became examples to all in Macedonia and Achaia who believe. From whom you the word of the Lord has sounded forth, not only in Macedonia and Achaia, but also in every place Your faith toward God has gone out, so that we do not need to say anything” (1 Thess 1: 7-8). To it the apostle Paul sent two epistles later on. 699 It is known that Thessalonica introduced Christianity to the Slavs and the Bulgarians, and it was called in the middle eras by the name ‘The Orthodox city’. Here, the author turns from the present pleural tense to the absent pronoun, saying, “They had passed” which indicates that he (St. Luke) together with (Timothy) have stayed back in Philippi to take care of the new church where Lydia and her household, and the prison keeper and his household accepted the faith. But we hear that Timothy has joined St. Paul in Berea (Acts 17: 13-14). As for St. Luke, we do not hear of his joining St. Paul until the end of his sojourn in Rome, when the apostle Paul wrote in his farewell epistle to Timothy, saying, “Only Luke is with me” (2 Tim 4: 11). Nevertheless, it seems from what is mentioned in (Acts 20: .5-6), that St’ Luke had joined St. Paul in his return journey from Philippi to Troas. Amphipolis: It was originally a colony to the Athenians, then became the capital of the eastern section of Macedonia, under the Roman authority. Its location is one of the most important in Greece, close to Thrace, on a way that leads to the mountains surrounding Strymonic Gulf. It is not far from the mouth of River Stymon which flooded its water around it, whence came its name ‘Amphipolis’ that means (around the city). It is 33 miles far from Philippi, 30 miles from Apollonia, which, in its turn, is 37 miles far from Thessalonica. As it was possible to go from one city to the other in one day. They must have gone every day to a city, where they spent the night. It is an easy link between the coast of that gulf and the plains of Macedonia, which extends 60 miles beyond Melinko to Philippi. That location was known as ‘The nine ways’, because of the several Thracian and Macedonian ways that cross one another there. Realizing its importance, the Athenians established a colony there. Apollonia is Located between Amphipolis and Thessalonica, famous for commerce. It was a city in Illyricum (Rom 15: 19). St. Paul passed quickly by those cities, yet he throw the seeds, and paved the way for other ministers, whom he sent to preach and minister in them. Some believe that he did not stay there long, because there were no synagogues of the Jews, where he can preach. He just had some quick encounters with some disciples, who came together with some friends and relatives to hear the apostle preaching. “Then Paul, as his custom was, went in to them, and for three Sabbaths reasoned with them from the Scriptures” (Acts 17: 2). In Thessalonica, he did not pass as quickly, as it had a synagogue where he reasoned with them for three successive Sabbaths. St. John Chrysostom wonders why the apostle Paul should begin his ministry here with the Jews in their synagogues, although he is the apostle to the Gentiles. Then he answers that by saying that indeed, through the Jews and his talks to them, he exhorted the Gentiles. He knew that such was the most suitable way to convey faith to the Gentiles. While he says: “… I am an apostle to the Gentiles” (Rom 11: 13), his epistles came as well against the Jews1. The great majority of the people were from the Gentiles and not from the Jews (2thess: 14- 16), yet he used to begin his speech addressing the Jews and the proselytes in their synagogues, reasoning with them, confirming from the prophets that Jesus is the Messiah. 1Hom. On Acts. Hom. 37. 700 The word “reasoned” (dielegto) can be used in delivering a public speech or an essay, as well as in debate. While debating in the synagogue on the Sabbaths, he used to practice the profession of tent making, so as not to be a burden on anyone (1 Thess 2: 9; 2 Thess 3: 7- 12). Moreover, as we have already mentioned, he probably encountered those who were ready to accept the word, or serious to debate, through the weekdays. “And Paul, as his manner was, went into the synagogue of the Jews” Although he had said, "We turn to the Gentiles" (Acts 13: 46), he did not leave these alone: such was the longing affection he had towards them. For hear him saying, "Brethren, my heart's desire and prayer to God for Israel is, that they might be saved" (Rom 10: 1): and, "I wished myself accursed from Christ for my brethren" (Rom 9: 3). But he did this because of God's promise and the glory: and this, that it might not be a cause of offence to the Gentiles" 1. "For so used Christ also to do: as on many occasions we find Him reasoning from the Scriptures, and not on all occasions (urging men) by miracles. Because to this indeed they stood in a posture of hostility, calling them deceivers and jugglers; but he that persuades men by reasons from the Scriptures, is not liable to this imputation. And on many occasions we find (Paul) to have convinced men simply by force of teaching: and in Antioch "the whole city was gathered together" (Acts 13: 44): so great a thing is this also, for indeed this itself is no small miracle, nay, it is even a very great one" 2. St. John Chrysostom “Explaining and demonstrating that the Christ had to suffer and rise again from the dead, and saying, ‘This Jesus whom I preach to you is the Christ’” (Acts 17: 3). The subject of his preaching was that Jesus who appeared is indeed the Messiah, who had to suffer, to die, and to rise again from the dead. He is both the victorious King and the suffering Servant, as they were not used to hear about the Messiah as a suffering Servant, despite the clear prophecies that came especially in the book of Isaiah. He explained (dianoigoon): revealed what was vague in their minds, and demonstrated (paratithemenos): confirmed what they should have realized about the Person of the Messiah, that he suffered for the sake of the people. As the cross was for the Jews an offense, and for the Greeks ignorance, the apostle explained that the cross is the sign of the truth of the Person of the Lord Christ, and His love for the whole world, being the power of God for salvation, something that Jesus Christ Himself has confirmed (Luke 24: 26). The main subject in the preaching of the church is the proclamation of the divine love, shown by the precious blood on the cross. “And some of them were persuaded, and a great multitude of the devout Greeks, and not a few of the leading women, joined Paul and Silas” (Acts 17: 4). The ministry of three weeks in Thessalonica was fruitful, and the harvest was great. 1Hom. On Acts. Hom. 37. 2Hom. On Acts. Hom. 37. 701 1- Some of the Jews were persuaded by what the apostle Paul said, and joined the two apostles Paul and Silas, not just as friends; but they delivered their lives to God under their spiritual leadership, in a true spiritual fellowship. 2- In true demonstration of their faith, they made their portion with Paul and Silas. 3- As usual, although a few of the Jews received faith, yet the majority came from the Gentiles, the devout who feared God. 4- Those were also joined by not a few of the leading women to worship God. The two last categories were proselytes who forsook the worship of idols and the pagan abominations, to worship the true God; and in the spirit of piety, they literally kept the law. Those people found in the Christian faith the seriousness of the glory of the children of God, and the freedom from the deadly letter, together with the realization of the prophecies in the Person of Jesus. Furthermore, the apostle has most probably gained after that many of the idolworshipping nations, which turned to worship the living God, as it came in his first epistle to them (1 Thess 1: 9). “But the Jews who were not persuaded, becoming envious, took some of the evil men from the marketplace, and gathering a mob, set all the city in an uproar and attacked the house of Jason, and sought to bring them out to the people” (Acts 17: 5). Wherever they preached they expected affliction and persecution in every city, as the devil would never stand with hands tied before the uprooting of his authority upon mankind, and the spreading of the kingdom of God. The Jews opposed the word and persecuted the preachers and those who received their preaching, especially those who were Jews and became Christians. The Jews hired some evil men from the marketplace, the idle who lingered in the streets, only preoccupied with practicing evil and corruption, and attacking believers. Such was the offensive position that was taken by the Jews against Jesus Christ the Savior of the World, and they became a tool in the hand of the devil. They attacked Jason’s house where the two apostles stayed, intending to bring them out to the uproaring people, to tear them apart. ‘Jason’ is a Greek word for ‘Joshua’, or ‘Jehovah Savior’. He was a Jew who believed in the Lord Jesus, and opened his house before the two apostles to stay. He was most probably a relative of St. Paul (Rom 16: 21). The idle man, who has nothing constructive to preoccupy his mind, is easily used by the devil and the wicked people as a tool to realize evil. The common proverb says that the mind of the wicked is a workplace for the devil. St. John Chrysostom stands in admiration before St. Paul and St. Silas, as when they realized that they were chosen by God for this work by a predestined divine ordainment, they did not think of themselves as great, because many have accepted the faith, or because of their feeling of commitment to work all, and of the responsibility thrown on their shoulders, concerning both the Gentiles and the Jews. He says, “They gave me and Barnabas the right hand of fellowship, that we should go to the Gentiles, and they to the circumcised” (Gal 2: 9), yet Paul’s heart was spacious enough to accommodate both1. His love made him do more than what he is committed to do. As an example, although it is the Lord’s command, that those who preach the gospel should live from the gospel (1 Cor 9: 14, 1: 17), yet the apostle worked with his hand to fulfill his 1Hom. On Acts. Hom. 37. 702 needs and the needs of those with him, in order not to be an offense to the gospel. Likewise, although the Lord Christ did not send him to baptize, but to preach, yet he sometimes baptized, together with his commitment to preach. “And when they did not find them, they dragged Jason and some brethren to the rulers of the city, crying out, ‘These who have turned the world upside down have come here too” (Acts 17: 6). They dragged Jason and some brethren to the rulers of the city, accusing them of being dangerous people who should be treated firmly. They are harboring people who are dangerous to the general security, who cause disturbance wherever they go, and who corrupt the society. It is amazing how these same accusations are often referred to believers up to the present, despite their mild, loving, quiet, peaceful nature, and holy life. The world, seeing itself in shame and disgrace, as the believers forsake their servitude to it, and reject the enjoyment of its pleasures, refers to them every vain thing, with the assumption that it can destroy them. “Jason has harbored them, and these are all acting contrary of the decrees of Caesar, saying that there is another king – Jesus” (Acts 17: 7). They are acting contrary to the laws of the State and the Ruler, having their own divine law, against that of the world, and having another king called Jesus instead of Caesar. This is the same deceiving spirit working in the children of the devil up to this very day, as they provoke the rulers against the believers, with these two charges: breaking the laws of the State, and the intention of taking over the authority. “And they troubled the crowd and the rulers of the city when they heard these things” (Acts 17: 8). The rulers of the city were troubled, for fear that a riot might happen that no one can know its consequences, which could make them responsible before Caesar. And the people were troubled for fear that the rulers might take a firm position against such gatherings, punished by death according to the Roman law; and some innocent people might be wasted by what is done by the Jews. The apostle Paul, realizing that what happened was the work of the devil, to hinder him from revisiting Thessalonica, wrote to them saying: “We wanted to come to you – even I, Paul, time and again – but Satan hindered us” (1 Thess 2: 18). “So when they had taken security from Jason and the rest, they let them go” (Acts 17: 9). 2- IN BEREA “Then the brethren immediately sent Paul and Silas by night to Berea. When they arrived they went into the synagogue of the Jews” (Acts 17: 10). Fearing for the safety of the two apostles Paul and Silas, the brethren sent them by night to Berea, after the church in Thessalonica was established. Berea: A city in Macedonia close to Mount Cithanes, on the eastern slope of the series of the Olympian Mountains, overlooking a spacious scenery of a plain irrigated by the two rivers Haliacmon and Axius. Having several natural privileges, it is considered one of the best cities in Rumili, with water canals in all its streets, and gardens rich in trees. It is considered as a city of second rate among the European cities of Turkey. The brethren demonstrated their great love toward the two apostles, and their care for their safety. Yet, at the same time, the apostles consummated the commandment of 703 the Lord Christ, that if they are expelled from one city, they should go to another. They escaped from Thessalonica, but not from ministry; they escaped from affliction, expecting afflictions in every city. “These were more fair-minded than those in Thessalonica, in that they received the word with all readiness, and searched the Scriptures daily to find out whether these things were so” (Acts 17: 11). The Jews of Berea were more fare-minded 'eugenesteroi' than those of Thessalonica. The expression 'fair-minded' refers to their exaltness of mind and heart, and their true longing for knowing the truth, with seriousness in research and study. They received the word with all care, and the gospel with all readiness and reverence. They did not close their eyes before the light. Their debate was constructive, not for the sake of entering into disputes without goal. They were known for their love of the Holy Book; they used to read in the books of the Old Testament every day, and to search what the apostles were saying in its light. As the two apostles uttered the truth, they did not fear such serious study by the Jews in the law and the prophets, but found in it a testimony to the truth. St. Augustine said that if it is not for the Old Testament, he would have not believed in the New Testament. The latter realized the prophecies and the divine promises that came in the former. The Lord Christ exhorted us to “search the Scriptures, for in them we think we have eternal life” (John 5: 39). Studying the Holy Book is a joyful daily action that satisfies the soul, and grants peace to the heart, and pleasure to the mind. It presents the divine truth as daily nourishment to the soul, and lifts up the depths as though to heaven, for man to experience the exalted glory, ascending as though from glory to glory, until he encounters with the divine Word, face to face, the day he ultimately comes, to partake of His eternal glory. “Therefore many of them believed, and also not a few of the Greeks, prominent women as well as men” (Acts 17: 12). It was a great success, as those who were drawn to the truth were more than in Thessalonica, where “some of them were persuaded” (Acts 17: 4) ; whereas here, “many of them believed” (Acts 17: 11). That is because of the love of the latter people for the daily study of the word of God, with true longing to recognize the truth. Who does not know the Book does not know Christ. St. Jerome Without the light of the Holy Book, we are not able to see God, who is the Light (1 John 5.1), and to realize His righteousness filled with light. Abbot Martyrus St. John Chrysostom refers that success to the affliction and persecution that they faced in Thessalonica. God’s grace always works in souls that accept sufferings with thanksgiving for His sake, even if no miracles were done on their hands. "See how the persecutions in every case extend the preaching" 1. "The Lord did not wish them to be always doing signs; for this is itself a sign, not less than the working of signs-that being persecuted, they overcame without signs. So that 1Hom. On Acts. Hom. 37. 704 just as now He prevails without signs, so was it on many occasions His will to prevail then. Consequently neither did the Apostles run after signs: as in fact he says himself, "We preach Christ crucified" (1 Cor 1: 23). For it was right that thenceforth the believers should be mighty signs to the rest" 1. St. John Chrysostom “But when the Jews from Thessalonica learned that the word of God was preached by Paul in Berea, they came there also and stirred up the crowds” (Acts 17: 13). "But he (Paul) teaches that knowledge (gnosis), which is the perfection of faith, goes beyond catechetical instruction, in accordance with the magnitude of the Lord's teaching and the rule of the Church" 2. St. Clement of Alexandria The Jews, opponents of the truth, came from Thessalonica to Berea, to stir up the crowds against those preaching the gospel, the same way the Jews in Antioch and Iconium did, when they went from Lystra to stir up the crowds against the two apostles (Acts 14: 19). The devil will not stop opposing the kingdom of light in every way, as he can not bear the spreading of the name of Jesus Christ, and will not stand still watching the salvation of mankind, and their freedom from servitude to him. This animosity will continue between the seed of the woman and the seed of the serpent, as God said to Eve. The word ‘stir up’ (saleuein) here is used to describe the stir up of the waves of the sea, as though the forces of darkness are like the sea whose waves do not keep their peace day and night. “Then immediately the brethren sent Paul away, to go to the sea, but both Silas and Timothy remained there” (Acts 17: 14). As the Jews opposing the word were concentrating their interest on Paul, the brethren asked him to go to Athens, while Silas and Timothy remained there for a while. He pretended to go by sea to Athens, while he went by land, in order to give the chance to the conditions in Berea to calm down. “So those who conducted Paul brought him to Athens, and receiving a command for Silas and Timothy to come to him with all speed, they departed” (Acts 17: 15). The Spirit of God led him to go to Athens, the city of philosophers to preach to them, those who see the cross as foolishness, because it does not offer them a philosopher to debate with them for the sake of debating itself. He instructed Silas and Timothy to come to him with all speed in Athens, although he asked Timothy to go first to Thessalonica to give him a report of the conditions of the church there (1 Thess 3: 1-2). 3- IN ATHENS “Now while Paul waited for them at Athens, his spirit was provoked within him when he saw that the city was given over to idols” (Acts 17: 16). 1Hom. On Acts. Hom. 37. 2 Stromata, 6.18. 705 That was Paul's first visit to Athens, and was probably the first time for any Christian preacher or minister to visit it. Although his success there was not great, yet he gained a few believers. Athens has been the most important city in Greece, known for its military, philosophical, and literary abilities. It was established by Cecrops in the year 1556 BC, and was first built on a rock in the midst of a spacious plain; but throughout time, it extended to cover the whole plain . In it, several famous warriors, poets, philosophers, and statesmen were either born or raised. It was burnt twice by the Persians, destroyed by Philip the second of Macedon, then by Sylla. It was looted by Tiberius, devastated by the Gosians in the days of Claudius, and all the region was destroyed by Alarie. The city remained unknown from the reign of Justonian until the thirteenth century, although it remained a capital of a small state, taken over by Omar, a leader under Mohamed the Great in the year 1455 AD, then looted by the Venetians in the year 1464 AD, and taken over by the Turks in the year 1688AD. It was deserted because of the conflicts between the Turks and the Greeks, that left it in ruins. Now it is a free city, where the Christians try to bring it back its fame and importance. Whereas any scholar who visits it is usually impressed by its greatness, and becomes preoccupied by its knowledge, and by the desire of its inhabitants for debates and hearing every day something new, St. Paul, the scholar of Philosophy, on the other hand, was preoccupied with the salvation of every soul, and its enjoyment of the holy life in the Lord. Wandering in its streets, he was offended by the idols and idol temples that filled them. It was said that the idols in Athens were more than all the idols in all the cities of Greece together. Together with the intellectual culture, idolatry greatly flourished, as St. Paul says: “The world through wisdom did not know God” (1 Cor 1: 21). St. Paul’s soul was disturbed to see how the Athenians were indulged in idol worship. Pausanias says that the people of Athens surpassed any others in their exalted zeal for religion1. Lucian says about Athens that everywhere there were altars, sacrifices, temples, and religious festivals2. Levy also says that Athens was full of images of gods and men, adorned with every material with very elaborate art. And Petronius mockingly says that it was easier to find a god in Athens than to find a man3. The apostle was not impressed by the magnificent buildings, or with the art of sculpture and painting, or by its unique knowledge and philosophy, etc. But his heart was depressed because of their spiritual destruction and their loss of inner glory, and their ignorance of the true God. He was not preoccupied with the luxury and beauty of the temples, but was preoccupied with the darkness that prevailed over the hearts of the worshippers in them. He got zealous for the glory of God. “My zeal has consumed me, because my enemies have forgotten Your words” (Ps 119: 139). The inspired author laments those who lived in corruption, getting angry to see the Author of the law insulted. Pinehas sanctified this zeal, and it brought fame to Elijah, and flaring in the conqueror Stephen, he accused the Jews of the lack of faith. St. Paul cried out loud: “Who is weak, and I am not weak? Who is made to stumble, 1 in Attic. 1.24. 2 T.i. Prometh, p. 180. 3 Sat. 17. 706 and I do not burn with indignation” (1 Cor 11: 29)? The blessed St. Luke says that St. Paul ‘s soul was disturbed when he saw how Athens was full of idols1. Father Theodoret, Bishop of Cyrus “Therefore he reasoned in the Synagogue with the Jews and with the Gentile worshippers, and in the marketplace daily with those who happened to be there” (Acts 17: 17). He went to the synagogues of the Jews to meet the proselytes from the Gentiles, who forsook idol worship, but did not enjoy yet the privileges of the Jews. Those were devout and loved to worship the true God. He went as well to the marketplace where public debates were held between philosophers, and there he spoke the good news of salvation to those he met. The marketplaces, beside buying, selling, and hiring labor, were places for debates. The Pharisees loved to go there in order to get greetings (Matt 23: 7; Mark 12: 38; Luke 11: 43, 20: 46). "Then certain Epicurean and Stoic philosophers encountered him. And some said, ‘What does this babbler want to say?’ Others said, ‘He seems to be a proclaimer of foreign gods’, because he preached to them Jesus and the resurrection” (Acts 17: 18). The apostle Paul came to know two groups of Philosophers in Athens, namely two schools: the Epicureans and the Stoics. The Epicureans: a reference to Epicurus who lived three centuries before Christianity. They believe in no gods, and if they have gods, those do not preoccupy themselves with any thing to do with this world. They thought of God as one of them, a being, thinking of nothing, and do not differentiate between good and evil. They do not consider God as the Creator and controller of the world, as the world is self-made, existed by a chance or by accident, in no need of a super power to manage it, and that the body as well as the spirit come to an end with no return (1 Cor 15: 32). All what preoccupied the true Epicurean was the peace of his soul, taking the animal as his supreme model, which finds its comfort in itself and in its instincts, enjoys itself with no limit. Man therefore is in no need of a conscience to rebuke him for what he does or says; he has no need to fear punishment, or hope for a reward. All those principles are contrary to Christianity. The Epicureans find happiness or virtue in their indulgence in carnal lusts and pleasures with no limits, things that the Lord Christ commands us to deny. We can summarize all their principles in the phrase: Live with no god, and indulge in pleasures as a great good for you. The Stoics: Their name is derived from a Greek word that means a (court), as Zenon, the founder of that group, set his school and used to teach in a court in Athens. He was born in the Island of Cyprus, but spent most of his life in Athens teaching philosophy. He died in the year 246 BC, 97 years of age, of which he spent 48 years publicly teaching philosophy. Although he believed that God created the world, yet he also believed that every thing goes by destiny, including God Himself, and that the world itself is a reasonable mental being, that created every thing itself, experimenting them to end in it. Matter is united with the spirit or the deity. God did not create the world, but manages it. God is the natural law of the matter. The world came into existence as one of 1 Comment. On Ps. 119, article 67. The church banned some of his writings, as he is the founder of the Nestorian thought. He is considered more Nestorian than Nestorius himself. 707 the links of God’s evolution. The Spirit and the soul, according to them, are some matter consumed by death to return, then absorbed by God in Himself. Therefore, the resurrection preached by the apostle Paul, according to them, is against reason, and hence is an evil. A wise man uses reason as a great king or as a god. The Stoic does not believe in the idea of salvation, as it is a school of pride or deification. The wise man needs no Savior, And in order for him to submit destiny, he is committed to control and submit lusts, as Happiness is in the soul’s ability to bear pain, and in man’s commitment to have absolute authority over his lusts and natural instincts. Their look at virtue is as strict as that of the Pharisees, taking pride in their self-righteousness. According to them, matter is eternal, God is the world’s soul, its mind, or its refreshing foundation, and everything is a part of God. Concerning their view of the future, some of them believe that the soul lasts only until the destruction of the universe, while others believe that, it ultimately is swallowed in the divine Essence, and becomes a part of God. Believing that they are as good as God, the Stoics give pride the upper hand, as the Epicureans give the same to the body lusts and all the senses. They see the virtuous man as not less, or more exalted than God. It was not possible for those two groups, despite their contradictions, to accept the preaching of the apostle Paul, in particular what concerns the chastity or purity, or concerning humility before God, and the work of the divine grace in the life of believers. They did not take him seriously, as a stranger who came from Judea bearing thoughts unacceptable to the mind. A babbler, I.E. talking without thinking, some meaningless fantasies, vain words with no activity, saying to somebody, things contradictory to what he says to another. The word ‘babbler’ (spermologos) in Greek, means a (seed-picker), used for the poor people who pick up seeds fro a field after the end of the harvest season, or those who collect the trash cast in the marketplace. The term refers to those despised in a society because of their extreme poverty, as well as to the birds which disturb people by their persistent voices while picking seeds from the ground, to people who talk too much, with things they gather from here and there, with no logic, or true knowledge, yet pretending to be otherwise. The word ‘babbler’ or 'Seed Picher' is a name of a lowly bird that picks seeds from the ground. Likening St. Paul to it, those idiots mock the word of salvation presented to them1. St. Cyril the Great "So also with good reason, though they knew it not, did the Athenians give him his name. For as they heard the word from him, they said, who is this sower of words (babbler)?" 2. St. Augustine Foreign gods (daimonioon): namely, spirits higher than humans, yet lower than the gods. They thought of the resurrection as a goddess bearing the name ‘Anastasis’ that controls the resurrection. They therefore believed that the apostle Paul intended to introduce two foreign gods into Athens, namely ‘Jesus’ and ‘Anastasis’. 1 Comm. on Luke. Sermon 62. 2 Sermons on N.T. Lessons, 51.1. 708 “And they took him and brought him to the Areopagus, saying, May we know what this new doctrine is of which you speak” (Acts 17: 19). Areopagus either refers to the hill of Mars, located between the marketplace and the Acropolis, or to the assembly that used, in the old days, to be held in the hill of Mars. That assembly was not a court of justice, but a group of people who supervised religious and educational issues. They brought the apostle Paul before it to give an account of his philosophy, in order to decide if he should be allowed to teach in Athens. It was like a municipal hall in the city, or an amphitheater in a university, where scholars discussed issues. It was a famous assembly attended by many people who come from everywhere. If someone denies a god, or adds a new one, with no proper authorization from them, he would be criticized by them. They even condemned Diagoras to death, for mocking the gods. “For you are bringing some strange things to our ears. Therefore we want to know what these things mean” (Acts 17: 20). Paul was brought to that assembly not as a criminal, accused of any crime, but as a person nominated for a high post. They did not bring any witness against him, but wanted to examine him, as he was speaking of many things they were not used to hear from their own philosophers. They brought him to know what he means concerning Jesus and the resurrection; whether they were new gods. “For all the Athenians and the foreigners who were there spent their time in nothing else but to tell or to hear some new things” (Acts 17: 21). The Athenians and strangers coming to Athens is not occupied with anything but to tell or hear something new, but their style is not a debate. For this they marveled that knows what the Prophet did not hear him and learn (1 Tim 4: 13, 15), they do not ask this old style of get knowledge but prefer dialogue. Even Pharaoh, knowing that it is not fitting for man to seek God when he is idle, rebuked the Israelites saying: “You are idle! You are idle! Therefore you say, ‘Let us go and sacrifice to the Lord” (Exod 5: 17). Comfort in itself is good and useful, whereas the idleness of the Athenians was evil, “who spent their time in nothing else but to tell or to hear some new things” 1. St. Basil the Great 4- IN AREOPAGUS “Then Paul stood in the midst of the Areopagus and said, ‘Men of Athens, I perceive that in all things you are very religious” (Acts 17: 22). Now, we listen to a sermon by the apostle Paul in Athens, which is totally different from what the apostles say addressing the Jews or even the Gentiles, who have some knowledge of the Old Testament and respect it, and worship the true living God. As far as the Jews and the proselytes are concerned, all what the apostles present is a confirmation that Jesus is the Messiah; whereas here, the sermon is presented to pagans who worship vain gods, and have no knowledge of the true God. The former are in need of revealing the realization of the prophecies, and the recognition of the Savior through the miracles to believe in Him; whereas the latter are in need of someone to tell them about the care of the God the Creator who is worshipped. 1 Exegetic Homilies. 18.8. 709 St. Luke gave a summary of St. Paul's sermon to them, or its broad lines, in order to reveal how the apostle dealt with every kind of listeners with what suits them, to gain many to the Lord Christ. The apostle spoke quietly and solemnly, proclaiming the truth without hurting their feelings. He denies the pagan worship, while showing what is true in the men of Athens. Thus, he set the basis of faith. St. Clement of Alexandria used some texts like (Acts 17: 22-28, 26: 17-18), to confirm that the philosophers have achieved a certain degree of the truth1. "Whence it is evident that the apostle (Paul), by availing himself of poetical examples from the Phenomena of Aratus,2 approves of what had been well spoken by the Greeks; and intimates that, by the unknown God, God the Creator was in a roundabout way worshipped by the Greeks; but that it was necessary by positive knowledge to apprehend and learn Him by the Son. "Wherefore, then, I send you to the Gentiles," it is said, "to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God; that they may receive forgiveness of sins, and inheritance among them that are sanctified by faith which is in Me" (Acts 26: 17-18). Such, then, are the eyes of the blind which are opened." 3. St. Clement of Alexandria When St. Paul spoke to the Athenians, he clearly revealed that the wise among the Gentiles have discovered the Creator. He first condemned the lack of faith of the Gentiles, to reveal that they could gain grace if they believed. As it is not fair, as far as they are concerned, to fall under punishment for not believing, and do not get the reward of believing4. St. Augustine “For as I was passing through and considering the objects of your worship, I even found an altar with this inscription: ‘TO THE UNKNOWN GOD’. Therefore, the One whom you worship without knowing, Him I proclaim to you’” (Acts 17: 23). Diogenes Laertius5 says that when a plague once came over Athens in the sixth century BC, they resorted to the gods there, one after another, but to no avail. Then some advised them to release a flock of sheep with no guide, to see where they would eventually settle down, and there they set an altar for a god unknown by name, and offer sacrifices to that god. It is also said that the Athenians, intending to please all gods, they set an altar on which is inscribed, ‘To the gods of Asia, Europe, and Africa’; and for fear lest they forget any of them, they set an altar for the ‘unknown god’. People from the surrounding nations when they came to Athens, used to vow by the name of that god, unknown to the Athenians. St. John Chrysostom says that the Athenians wanted to gather at their city all the gods of the other areas. Fearing that they might have forgotten any of them, they made an altar for the unknown god. Whence, the apostle Paul addressed them, saying that that unknown god is the Lord Christ, God of all. 1 Stromata, 1.19. 2 Aratus was born in 315 BC, at Sola in Cilicia, Asia Minor. His poem The Phenomena consists of 1154 verses. Its main subject is about astronomy. 3 Stromata. 1.19. 4 on Romans. 3. 5Diog. Laer, Book 1.10. 710 We should acknowledge the wisdom of the apostle Paul in the Lord, as he never started his speeches or letters by criticizing his listeners or readers, but he used to show what is true in them, in order to draw their hearts and minds to the constructive word of criticism. He knew that love and compassion are more active than criticism and destruction, on one condition, that love should be connected to the truth, together with firmness in the right time. "Observe how he shows that they had already received Him, and "it is nothing strange," says he, "nothing new that I introduce to you." All along, this was what they had been saying: “May we know what this new doctrine is of which you speak? For you are bringing some strange things to our ears” (Acts 17: 19-20). Immediately therefore he removes this surmise of theirs" 1. St. John Chrysostom “God who made the world and everything in it, since He is Lord of heaven and earth, does not dwell in temples made with hands” (Acts 17: 24). After confirming to them that he was not presenting to them knowledge of a new god, but a God they worshiped, although they did not know, he started to reveal the features of that God, that He is the Creator of heaven and earth, who does not dwell in temples made by hands, by which he set forth to reveal the foolishness of idol worshipping (Acts 17: 29). “Nor is He worshipped with men’s hands, as though he needed anything since he gives to all life, breath, and all things” (Acts 17: 25). “Nor He is worshipped with men’s hands”: God does not need men’s sacrifices and feasts (Ps. 50: 10-12). Being the source of life, he does not depend on what he granted to mankind to whom He gave life. Man remains indebted to God for every breath he takes. In this manner, the apostle corrected the concept of some philosophers who claimed that the world is eternal, or those who said that God is idle, and has nothing to do with the creation. “And He has made from one blood every nation of men to dwell on all the face of the earth, and has determined their preappointed times and the boundaries of their habitation” (Acts 17: 26). All humanity came from one origin, whatever their features, tongues, or customs are, they all have one father and one mother (Gen. 1, 2: 10), and are all equal. So it is not fitting for the Greeks, especially the Athenians, to boast of their Hellenist culture, and the great number of philosophers among them, but they should consider all mankind as one family. The variation among mankind has been allowed by God, who preappointed the times for a certain nation to flourish, and for another to fall. All revolts, wars, or victories, are realized by God’s allowance for an exalted heavenly wisdom. “So that they should seek the Lord, in the hope that they might grope for Him and find Him , though He is not far from each one of us” (Acts 17: 27). Although nations differ in languages, natures, habits, and locations, yet they all have in common their dependence upon God their Creator and Ordainer, Hence they should feel a spirit of brotherhood and equality. Idolatry and worshipping many gods is a kind of foolishness that would never realize that. 1Hom. On Acts. Hom. 38. 711 As to where God is, He is not far from each one of us. Seeking Him, we find Him within us, nearer to us than the idols before us. He is omnipresent everywhere, filling the heaven and the earth with His divine presence (Ps 139: 7-10; Jer 23: 23; Amos 9: 2-4; Mal 8: 27). “For in Him we live and move and have our being, as also some of your own poets have said, ‘for we are also His offspring’” (Acts 17: 28). No stronger words could express our dependence on God: He is the Source of life, and the Helper and Ordainer of our life. In a criticism of Marcion, the scholar Origen says that Marcion has quoted, yet misused phrases from the Holy Book, as Satan himself did. Whereas the apostle Paul has quoted phrases from famous secular books, and from Gentile literature, to sanctify them1. "But the heretic, though he use scriptural terms, yet, as being equally dangerous and depraved, shall be asked in the words of the Spirit, “What have you to declare My statutes” (Ps 50: 16)? Thus whereas the devil, though speaking from the Scriptures, is silenced by the Savior, the blessed Paul, though he speaks from profane writers, “The Cretans are always liars”, and, “We are His offspring”, and, “Evil company corrupts good habits” (Acts 17: 28; 1 Cor 15.33), yet has a religious meaning, as being holy,-is “A teacher of the Gentiles in faith and truth” (1 Tim 2.7), as having “the mind of Christ” (1 Cor 2.16)" 2. St. Athanasius the Apostolic “For we are also His offspring”: This was found in Aratus3 and in Caleanthus, in a praise to the god Jupiter, as well as in other writings. St. Jerome4 believes that the apostle’s use of quotations from the writings of philosophers, he learned from the true David, who takes the sword of the enemy off from his hand, and with its edge he cuts the head of the haughty Goliath. From the writings of their poets or prophets, he confirmed to them that God is the source of our life, vitality, and existence; that he is Omnipresent, and closer to every soul, than any other being. He is Omnipresent, and ready to help everybody5. God Himself says through His prophet: “I am a God near at hand, and not a God afar off” (Jer 23: 23 LXX) 6. Father Theodoret, Bishop of Cyrus Paul said to the Athenians: “For in Him we live and move and have our being” (Acts 17: 28), and “Do I not fill heaven and earth” (Jer. 23: 24)? “I am a God near at hand” (Jer 23: 23). Prayers are not ascending to Him as though He is a God afar (Jer 23: 23). It is also said about the Son: “He was in the world, and the world was made through Him” (John 1.10); And He Himself says: “For where two or three are gathered 1 Cf. Homilies on Luke. Hom. 31.3. 2 Councils of Ariminum and Seleuciaa. 3.39. 3 Phaenom, v. 5. 4 Letter 60. 5 Comment. On Ps. 139. 6 Comment. On Ps. 139. 712 together in My name, I am there in the midst of them” (Matt 18: 20), and also says: “I am with you always, even to the end of the age” (Matt 28: 20) 1. The scholar Origen Goodness is known to us, not far from any of us, “For in Him we live and move and have our being , for we are also His offspring” (Acts 17: 28), as this was said, according to the confirmation of the apostles, by the pagan writers themselves2. We move like those on the way, exist like those in Truth, and live as though in eternity3. This is the Goodness who enters in everything. In Him we all live; on Him we depend; and we acquire nothing outside Him, but acquire what is God’s, “For no one is good but One, that is God” (Mark 10: 18). That is why, anything good is from God; and everything from God is good4. St. Ambrose He is the One who restored man’s nature to what it was before; as He is the One who set our death-filled body, from the bonds of death5. Christ lets those, who approach Him in faith, live, for He is life, “For by Him we live, move, and have our being” (Acts 17: 28), “In a moment, in the twinkling of an eye, at the last trumpet, the dead will be raised” (1 Cor 15: 52). So, having this hope in Him, we shall reach the city up there, and we shall reign together with Him6. The dead young man, the son of the widow of Nain (Luke 7), was on his way to his burial place, followed by many of his friends, But he was approached by the “Life” and the "Resurrection”, namely, by the Lord Christ, the Destroyer of death and corruption, He “By whom we live, move, and have our being” , He who restores man’s nature to what it used to be, He who sets our death-filled body free from the bonds of death7. As I said, Christ gives life to those who get near to Him with faith, as He is life: "For in Him we live and move and have our being"; and He will give resurrection to the dead in a moment, in a twinkling of an eye, at the last trumpet, as it is written in (1 Cor 15: 52). As we have this hope in Him, we shall reach the city up there and will reign with him. For by Him and with Him, praise and dominion to the Father, with the Holy Spirit, to the age of ages8. St. Cyril the Great If, according to the divine book of Acts, “we are His offspring”, we have nothing unclean9. 1 Fragments on Jeremiah from Catena, 17. 2 St. Ambrose. Isaac, or the Soul. 8.78. 3Death as a Good, 12.55. 4 Flight from the world, 6.36. 5 Comm. on Luke. Sermon 36. 6 Comm. on Luke. Sermon 46. 7 Comm. On St. Luke. Hom. 36. 8 Comm. On St. Luke. Hom. 46. 9 Epistles, 48. 713 "He is an exact seal, showing in Himself the Father; living Word and true, Power, Wisdom, our Sanctification and Redemption (1 Cor 1: 30) " 1. "The incorporeal and incorruptible and immaterial Word of God comes to our realm, (although) he was not far from us before. For no part of Creation is left void of Him: He has filled all things everywhere, remaining present with His own Father. But He comes in condescension to show loving-kindness upon us, and to visit us" 2. Pope Athanasius the Apostolic “Therefore, since we are the offspring of God, we ought not to think that the Divine nature is like gold or silver or stone, something shaped by art and man’s devising” (Acts 17: 29). The apostle Paul attacked idol worshipping, not by words from the Holy Book, but by the saying of the Greek poets themselves. He talks to them by the language they understand. If Man, being the offspring of God, according to their poets, is greater than any image of wood, stone, gold, or silver, How much more would God be, the source of wisdom and thinking? If the images, made of gold and silver, that are less valuable than man, being the product of his hands, The essence of God would certainly not be in gold or silver. “Truly, these times of ignorance, God overlooked, but now commands all men everywhere to repent” (Acts 17: 30). The apostle calls for repentance for what mankind had done in the times of ignorance, before they get acquainted with the gospel. He did not say the times of evil, so as not to accuse them of being evil, but he said the times of ignorance, because what they were doing was not out of opposition to the Truth, or hatred for it, but out of ignorance of it. “Because He has appointed a day on which He will judge the world in righteousness by the Man whom He has ordained. He has given assurance of this to all by raising Him from the dead” (Acts 17: 31). Calling them to repentance, He draws their attention to believe in the judgment , and to the Judge, the Son of God whom the Father raised from the dead, to be raised up in Him, and to enjoy the fellowship of His glory. He is not the Judge of the Jews alone, but that of the whole world, with all its nations. This same method Christ Himself followed. St. John Chrysostom noticed that the apostle Paul, in his talks, not only with the Jews, but also with the Athenians, starts with talking about Christ concerning His Manhood, then lifts them up to confirm to them His Deity3. St. John Chrysostom often repeated, in his homilies on the gospel of St. John, that the Lord has often confirmed His obedience to the Father, to consummate His will, And that He was given by Him the authority to raise the dead, etc, Then to bring them over to comprehend His unity in His same nature, That He has life in Himself, And that He is the Judge of the universe, To lift them up to the comprehension of His Deity without offense, As He is One with the Father, in the same Divine nature, and in the same Essence. That, as though by His works, He clearly proclaims His Deity. If the Divine Word had incarnated for our sake, to carry us in Himself to His heavenly glory, His Personality therefore is not a subject of discussion, but one of approaching Him, to 1 Il Iliud Omnia,5. 2De Incarnatione Verbi Dei, 8. 3Homilies on Hebr. Hom. 8. 714 discover His Deity through our attachment to Him, and our enjoyment of fellowship with Him. When St. Thomas looked at Him and got in touch with His love, and his eyes met those of His Lord, he cried out, saying: “My Lord and my God!”, most probably before even touching His wounds. 5- MOCKING THE RESURRECTION FROM THE DEAD “And when they heard of the resurrection from the dead, some mocked, while others said, ‘We will hear you again on this matter” (Acts 17: 32). It is not strange that the Greek Philosophers mock the resurrection from the dead, especially the Epicureans who completely refused the coming life, whereas the Stoics most probably sought to hear more from him on that topic. The apostle brought his sermon among the Philosophers to an end, who were longing at first to hear something new to their hearing, to make it a material for discussion. But as soon as the two groups realized that he bore a doctrine contradicting the two schools, the apostle hit against the pride of the Stoics, and the disbelief of the Epicureans of the resurrection of the soul and the body from the dead. "And when they heard what great and lofty doctrines, they did not even attend, but jeered at the Resurrection! “For the natural man does not receive the things of the Spirit of God” (1 Cor 2: 14) " 1. St. John Chrysostom “So Paul departed from among them. However some men joined him and believed, among them Dionysius the Areopagite, a woman named Damaris, and others with them” (Acts 17: 33-34). The harvest was few compared to it in other countries, but the labor of the apostle was not in vain. He gained the Philosopher Dionysius the Areopagite, and a certain woman of high philosophical and cultural status, together with others with them, realizing the words of the apostle, “For the weapons of our warfare are not carnal but mighty in God for pulling down strongholds, casting out arguments and every high thing that exalts itself against the knowledge of God, bringing every thought into captivity to the obedience of Christ” (2 Cor 10: 4-5). As it was when few of the Pharisees believed in Christ, so it was with the Philosophers who believed in the gospel, because of their haughtiness and self-esteem. Dionysius the Areopagite had his reputation in the council of Areopagus. He was a judge and a senator, before whom Paul stood to have his teachings examined. Damaris: Some believe that she was Dionysius’ wife. 1Hom. On Acts. Hom. 39. 715 AN INSPIRATION FROM THE BOOK OF ACTS 17 GRANT ME A WORD FROM YOU In Thessalonica, the apostle did not do any signs or miracles; But the attraction of Your word was the greatest miracle. Many received the joy of Your salvation; And the wicked stood opposing the word. While the simple rejoiced in the power of Your cross; The haughty had offense in it. Within three weeks, a successful church was established; But the enemy saddled some men from the marketplace. He made use of their laziness and slothfulness, To turn them into an obedient tool in his hands, Finding their pleasure in opposing Your gospel. They counted Your ministers as dangerous on the public security. They counted those who call for obedience and submission, Trouble-makers who act against the laws of the State. They claimed that calling You a King, a destruction of and a rebellion against the authority, So is the devil, always accusing Your men with those charges, in all ages. The persecuted set forth to Berea: There, the affliction gave exalted success. Many believed, not for any miracle; But through Your grace working with those who bear Your cross. The forces of darkness got agitated for the spreading of light, And assumed that they are capable of putting it off. The apostle Paul entered Athens: He was not impressed by the temples and great buildings, And was not preoccupied with the various schools of Philosophy; But his soul was disturbed, And wished that everyone would enjoy the joy of salvation. Grant me the wisdom as You did to the apostle Paul, So that through love and encouragement, I can acquire every soul to You, That, I may use the words of the Philosophers as a net to catch those of culture and philosophy. The apostle did not mock their culture, Or flatter them on the expense of the Truth. He hit paganism in its roots, by the words of their own prophets, And revealed to them Your amazing love and Your immense care. Although the harvest was few, yet the few he gained was a blessing to many. Grant me together with the apostle Paul, a word and wisdom.
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