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ACTS XVII. 16, 17.
"Now while Paul waited for them at Athens,
his spirit was stirred in him, when he saw the
city wholly given to idolatry. Therefore
disputed he in the synagogue with the Jews, and
with the devout persons, and in the market daily
with them that met with him."
Observe how he meets with greater trials among
the Jews than among the Gentiles. Thus in
Athens he undergoes nothing of this kind; the
thing goes as far as ridicule, and there an
end: and yet he did make some converts: whereas
among the Jews he underwent many perils; so
much greater was their hostility against
him.--" His spirit," it says, "was
roused within him when he saw the city all full
of idols." Nowhere else were so many objects
of worship to be seen. But again "he disputed
with the Jews in the synagogue, and in the
market daily with them that met with him. Then
certain of the philosophers of the Stoics and
Epicureans encountered him." (v. 18.)
It is a wonder the philosophers did not laugh
him to scorn, speaking in the way he did.
"And some said, What does this babbler mean
to say?" insolently, on the instant:--this
is far from philosophy. "Other some said, He
seemeth to be a setter forth of strange gods,"
from the preaching, because he had no
arrogance. They did not understand, nor
comprehend the subjects he was speaking of--how
should they? affirming as they did, some of
them, that God is a body; others, that
pleasure is the (true) happiness. "Of
strange gods, because he preached:unto them
Jesus and the Resurrection :" for in fact
they supposed "Anastasis" (the
Resurrection) to be some deity, being
accustomed to worship female divinities also.*
"And having taken him, they brought him to the
Areopagus" (v. 19)--not to punish, but
in order to learn--"to the Areopagus" where
the trials for murder were held. Thus observe,
in hope of learning (they ask him), saying,
"May we know what is this new doctrine spoken
of by thee? For thou bringest certain strange
matters to our ears" (v. 20):everywhere
novelty is the charge: "we would fain know
therefore, what these things may mean." It
was a city of talkers, that city of theirs.
"For all the Athenians and strangers which
were there spent their time m nothing else, but
either to tell, or to hear some new thing.
Then Paul stood in the midst of Mars hill,
and said, Ye men of Athens, I look upon you
as being in all things" (v. 21,
22)--he puts it by way of encomium: (the
word) does not seem to mean anything
offensive--deisidaimonesterous, that is,
eulabesterous, "more religiously disposed.
For as I passed by, and beheld your
devotions, I found an altar with his
inscription, TO AN UNKNOWN GOD.
What therefore ye ignorantly worship, this
declare I unto you." (v. 23.)--" On
which was inscribed, To an Unknown God."
The Athenians, namely, as on many occasions
they had received gods from foreign parts
also--for instance, the temple of Minerva,
Pan, and others from different countries-being
afraid that there might be some other god not yet
known to them, but worshipped elsewhere, for
more assurance, forsooth, erected an altar to
that god also: and as the god was not known, it
was inscribed, "To an Unknown God." This
God then, he tells them, is Christ; or
rather, the God of all. t "Him declare I
unto you," Observe l 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: "What is this new
doctrine spoken of by thee? For thou bringest
certain strange matters to our ears."
Immediately therefore he removes this surmise of
theirs: and then says, "God that made the
world and all things therein, He being Lord of
heaven and earth" --for, that they may not
imagine Him to be one of many, he presently
sets them right on this point; adding,
"dwelleth not in temples made with hands" (v.
24), "neither is worshipped with men's
hands, as though he needed anything "--do you
observe how, little by little, he brings in the
philosophy? how he ridicules the heathen error?
"seeing it is He that giveth 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 earth." This is peculiar to God.
Look, then, whether these things may not be
predicated of the Son also.
"Being Lord," he saith, "of heaven and
earth "--which they accounted to be God's.
Both the creation he declares to be His work,
and mankind also.
"Having determined," he says, "the times
assigned to them, and the bounds of their
habitation," (v. 25, 26), "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: 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." (v. 27, 28.) This is
said by Aratus the poet. Observe how he draws
his arguments from things done by themselves,
and from sayings of their own. "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." (v.
29.) And yet for this reason we ought. By
no means: for surely we are not like (to
such), nor are these souls of ours. "And
imagination of man." How so? ** But some
person might say, "We do not think this."
But it was to the many that he was addressing
himself, not now to Philosophy. How then did
they think so unworthily of Him? Again,
putting it upon their ignorance, he says,
"Now the times of ignorance God overlooked."
Having agitated their minds by the fear, he
then adds this: and yet he says, "but now he
commandeth all men everywhere to repent." (v.
30.) "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." (v. 31.) But let us look over
again what has been said.
(Recapitulation.) "And while Paul
waited," etc. (v. 16.) It is
providentially ordered that against his will he
stays there, while waiting for those others.
"His spirit," it says, "within him"
parwxuneto. It does not mean there, anger or
exasperation: just as elsewhere it says,
"There was paroxusmos between them." (ch.
xv. 30.) Then what is parwxuneto? Was
roused: for the gift is far removed from anger
and exasperation. He could not bear it, but
pined away. "He reasoned therefore in the
synagogue," etc. (v. 17.) Observe him
again reasoning with Jews. By "devout
persons" he means the proselytes. For the
Jews were dispersed everywhere before (mod.
text "since ") Christ's coming, the Law
indeed being henceforth, so to say, in process
of dissolution, but at the same time (the
dispersed Jews) teaching men religion. But
those prevailed nothing, save only that they got
witnesses of their own calamities. "And
certain philosophers," etc. (v. 18.)
How came they to be willing to confer with him?
(They did it) when they salt others
reasoning, and the man having repute (in the
encounter). And observe straightway with
overbearing insolence, "some said, What would
this babbler say? For the natural man receiveth
not the things of the Spirit." (1 Cor.
ii. 14.) Other some, He seemeth to be a
setter-forth of strange deities: daimoniwn,
for so they called their gods. "And having
taken him, they brought him," etc. (v.
19.) The Athenians no longer enjoyed their
own laws, but were become subject to the
Romans. (Then) why did they hale him to the
Areopagus? Meaning to overawe him-- (the
place) where they held the trials for
bloodshed. "May we know, what is this new
doctrine spoken of by thee? For thou bringest
certain strange things to our ears; we would
fain know therefore 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." (v. 20,
21.) Here the thing noted is, that though
ever occupied only in this telling and hearing,
yet they thought those things strange--things
which they had never heard. "Then Paul
standing in the midst of the Areopagus said,
Ye men of Athens, I look upon you as being in
all things more religiously disposed" (v.
22): for the cities were full of gods
(daimonwn, al. eidwlwn): this is why he says
deisidaimonesterous. " For as I passed by and
viewed the objects of your wor ship--he does
not say simply tous daimonas (the demons, or
deities), but paves the way for his discourse:
"I beheld an altar," etc. (v. 23.)
This is why he says, "I look upon you as
being more religiously disposed, viz. because
of the altar. "God," he says, "that made
the world." (v. 24.) He uttered one
word, by which he has subverted all the
(doctrines) of the philosophers. For the
Epicureans affirm all to be fortuitously formed
and (by concourse) of atoms, the Stoics held
it to be body and fire (ekpurwsin). "The
world and all that is therein." Do you mark
the conciseness, and in conciseness,
clearness? Mark what were the things that were
strange to them: that God made the world!
Things which now any of the most ordinary
persons know, these the Athenians and the wise
men of the Athenians knew not. "Seeing He is
Lord of heaven and earth:" for if He made
them, it is clear that He is Lord. Observe
what he affirms to be the note of
Deity--creation. Which attribute the Son
also hath. For the Prophets everywhere affirm
this, that to create is God's prerogative.
Not as those affirm that another is Maker but
not Lord, assuming that matter is uncreated.
Here now he covertly affirms and establishes his
own, while he overthrows their doctrine.
"Dwelleth not in temples made with hands."
For He does indeed dwell in temples, yet not
in such, but in man's soul. He overthrows the
corporeal worship. What then? Did He not
dwell in the temple at Jerusalem? No indeed:
but He wrought therein. "Neither is
worshipped by men's hands." (v. 25.)
How then was He worshipped by men's hands
among the Jews? Not by hands, but by the
understanding. "As though He needed
anything:" since even those (acts of worship)
He did not in this sort seek, "as having
need. Shall I eat," saith He, "the flesh
of bulls, or drink the blood of goats?"
(Ps. 1. 13.) Neither is this
enough--the having need of naught--which he
has affirmed: for though this is Divine, yet a
further attribute must be added. "Seeing it is
He that giveth unto all, life and breath and
all things." Two proofs of Godhead: Himself
to have need of naught, and to supply all things
to all men. Produce here Plato (and) all
that he has philosophized about God, all that
Epicurus has: and all is but trifling to this!
"Giveth," he says, "life and breath."
Lo, he makes Him the Creator of the soul
also, not its begetter. See again how he
overthrows the doctrine about matter. "And
made," he says, "off one blood every nation
of men to dwell upon all the face of the
earth." (v. 26.) These things are better
than the former: and what an impeachment both of
the atoms and of matter, that (creation) is
not partial (work), nor the soul of man
either? But this, which those say, is not to
be Creator.--But by the mind and
understanding He is worshipped.--" It is
He that giveth," etc. He not the partial
(merikoi daimones) deities. "And all
things." it is "He," he saith.--How man
also came into being.--First he showed that
"He dwelleth not," etc., and then declared
that He "is not worshipped as though He had
need of aught." If God, He made all: but
if He made not, He is not God. Gods that
made not heaven and earth, let them perish. He
introduces much greater doctrines, though as yet
he does not mention the great doctrines; but he
discoursed to them as unto children. And these
were much greater than those. Creation,
Lordship, the having need of naught,
authorship of all good--these he has declared.
But s how is He worshipped? say. It is not
yet the proper time. What equal to this
sublimity? Marvellous is this also--of one,
to have made so many: but also, having made,
Himself sustains them (sugkratei) in being,
"giving life and breath and all things. And
hath determined the times appointed, and the
bounds of their habitation, that they should
seek God, if haply they might feel after Him
and find Him." (v. 27.) It means either
this, that He did not compel them to,go about
and seek God, but according to the bounds of
their habitation: or this, that He determined
their seeking God, yet not determined this (to
be done) continually, but (determined)
certain appointed times (when they should do
so): showing now, that not having sought they
had found: for since, having sought, they had
not found, he shows that God was now as
manifest as though He were in the midst of them
palpably (Yhlafwmenos). "Though He be not
far," he saith, "from every one of us," but
is near to all. See again the power (or,
"what it is to be God,") of God. What
saith he? Not only He gave "life and breath
and all things," but, as the sum and substance
of all, He brought us to the knowledge of
Himself, by giving us these things by which we
are able to find and to apprehend Him. But we
did not wish to find Him, albeit close at
hand. "Though He be not far from every one of
us." Why look now, He is near to all, to
every one all the world over! What can be
greater than this? See how he makes clear
riddance of the parcel deities (tous
merikous)! What say I, "afar off?" He is
so near, that without Him we live not: "for
in Him we live and move and have our being."
(v. 28.) "In him;" to put it by way of
corporeal similitude, even as it is impossible
to be ignorant of the air which is diffused on
every side around us, and is "not far from
every one of us," nay rather, which is in us.
For it was not so that there was a heaven in one
place, in another none, nor yet (a heaven) at
one time, at another none. So that both at
every "time" and at every "bound" it was
possible to find Him. He so ordered things,
that neither by place nor by t time were men
hindered. For of course even this, if nothing
else, of itself was a help to them--that the
heaven is in every place, that it stands in all
time. See how (he declares) His
Providence, and His upholding power
(sugkrathsin); the existence of all things
from Him, (from Him) their working (to
energein), (from Him their preservation)
that they perish not. And he does not say,
"Through Him," but, what was nearer than
this, "In him."--That poet said nothing
equal to this, "For we are His offspring."
He, however, spake it of Jupiter, but Paul
takes it of the Creator, not meaning the same
being as he, God forbid! but meaning what is
properly predicated of God: just as he spoke of
the altar with reference to Him, not to the
being whom they worshipped. As much as to say,
"For certain things are said and done with
reference to this (true God), but ye know not
that they are with reference to Him." For
say, of whom would it be properly said, "To
an Unknown God?" Of the Creator, or of the
demon? Manifestly of the Creator: because
Him they knew not, but the other they knew.
Again, that all things are filled (with the
presence)--of God? or of Jupiter--a
wretch of a man, a detestable impostor! But
Paul said it not in the same sense as he, God
forbid! but with quite a different meaning.
For he says we are God's offspring, i.e.
God's own, His nearest neighbors as it were.
For lest, when he says, "Being the offspring
of God" (v. 29), they should again say,
Thou bringest certain strange things to our
ears, he produces the poet. He does not say,
"Ye ought not to think the Godhead like to
gold or silver," ye accursed and execrable:
but in more lowly sort he says, "We ought
not." For what (says he)? God is above
this? No, he does not say this either: but
for the present this--"We ought not to think
the Godhead like unto such," for nothing is so
opposite to men. "But we do not affirm the
Godhead to be like unto this, for who would say
that?" Mark how he has introduced the
incorporeal (nature of God) when he said,
"In Him," etc., for the mind, when it
surmises body, at the same time implies the
notion of distance. (Speaking) to the many he
says, "We ought not to think the Godhead like
unto gold, or silver, or stone, the shaping of
art," for if we are not like to those as
regards the soul, much more God (is not like
to such). So far, he withdraws them from the
notion. But neither is the Godhead, he would
say, subjected to any other human conception.
For if that which art or thought has
found--this is why he says it thus, "of art
or imagination of man" --if that, then,
which human art or thought has found, is God,
then even in the stone God's essence.--How
comes it then, if "in Him we live," that we
do not find Him? The charge is twofold, both
that they did not find Him, and that they found
such as these. The (human) understanding in
itself is not at all to be relied upon.--But
when he has agitated their soul by showing them
to be without excuse, see what he says: "The
times of ignorance God overlooked, but now
commands all men everywhere to repent." (v.
30.) What then? Are none of these men to
be punished? None of them that are willing to
repent. He says it of these men, not of the
departed, but of them whom He commands to
repent. He does not call you to account, he
would say. He does not say, Took no notice
(pareiden); does not say, Permitted: but,
Ye were ignorant.
"Overlooked," i.e. does not demand
punishment as of men that deserve punishment.
Ye were ignorant. And he does not say, Ye
wilfully did evil.; but this he showed by what
he Said above--" All men everywhere to
repent:" again he hints at the whole world.
Observe how he takes them off from the parcel
deities! "Because He has 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 to
all men, in that He raised Him from the
dead." (v. 31.) Observe how he again
declares the Passion. Observe the terror
again: for, that the judgment is true, is
clear from the raising Him up: for it is
alleged in proof of that. That all he has been
saying is true, is clear from the fact that He
rose again. For He did give this "assurance
to all men," His rising from the dead: this
(i.e. judgment), also is henceforth
certain.
These words were spoken indeed to the
Athenians: but it were seasonable that one
should say to us also, "that all men everywhere
must repent, because he hath appointed a day,
in the which He will judge the world." See
how he brings Him in as Judge also: Him,
both provident for the world, and merciful and
forgiving and powerful and wise, and, in a word
possessing all the attributes of a Creator.
"Having given assurance to all men," i.e.
He has given proof in the rising (of Jesus)
from the dead. Let us repent then: for we must
assuredly be judged. If Christ rose not, we
shall not be judged: but if he rose, we shall
without doubt be judged. "For to this end,"
it is said, "did He also die, that he might
be Lord both of the dead and living." (Rom.
xiv. 9.) "For we shall all stand before the
judgment seat of Christ, that every one may
receive according to that he hath done."
(Rom. xiv. 10, and 2 Cor. v. 10.)
Do not imagine that these are but words. Lo!
he introduced also the subject of the
resurrection of all men; for in no other way can
the world be judged. And that, "In that He
hath raised Him from the dead," relates to the
body: for that was dead, that had fallen.
Among the Greeks, as their notions of
Creation, so likewise of the Judgment, are
children's fancies, ravings of drunken men.
But let us, who know these things accurately,
do something that is to the purpose: let us be
made friends unto God. How long shall we be at
enmity with Him? How long shall we entertain
dislike towards Him? "God forbid!" you will
say: "Why do you say such things?" I would
wish not to say the things I say, if ye did not
do the things ye do: but as things are, what is
the use now in keeping silence from words, when
the plain evidence of deeds so cries aloud? How
then, how shall we love Him? I have told you
thousands of ways, thousands of times: but I
will speak it also now. One way I seem to
myself to have discovered, a very great and
admirable way. Namely, after acknowledging to
Him our general obligations,--what none shall
be able to express (I mean), what has been
done for each of us in his own person, of these
also let us bethink ourselves, because these are
of great force:let each one of us reckon them up
with himself, and make diligent search, and as
it were in a book let him have the benefits of
God written down; for instance, if at any time
having fallen into dangers he has escaped the
hands of his enemies; if ever having gone out on
a journey at an untimely hour, he has escaped
danger; if ever, having had an encounter with
wicked men, he has got the better of them; or
if ever, having fallen into sickness, he has
recovered when all had given him over: for this
avails much for attaching us to God. For if
that Mordecai, when the services done by him
were brought to the king's remembrance, found
them to be so available, that he in return rose
to that height of splendor (Esther vi.
2-11): much more we, if we call to mind,
and make diligent enquiry of these two points,
what sins we have committed against God, and
what good He has done to us, shall thus both be
thankful, and give Him freely all that is
ours. But no one gives a thought to any of
these things: but just as regarding our sins we
say that we are sinners, while we do not enquire
into them specifically, so with regard to
God's benefits (we say), that God has done
us good, and do not specifically enquire,
where, and in how great number and at what
time. But from this time forth let us be very
exact in our reckoning. For if any one can
recall even those things which happened long
ago, let him reckon up all accurately, as one
who will find a great treasure. This is
also.profitable to us in keeping us from
despair. For when we see that he has often
protected us, we shall not despair, nor suppose
that we are cast off but we shall take it as a
strong pledge of His care for us, when we
bethink us how, though we have sinned, we are
not punished, but even enjoy protection from
Him. Let me now tell you a case, which I
heard from a certain person, in which was a
child, and it happened on a time that he was in
the country with his mother, being not yet
fifteen years old. Just then there came a bad
air, in consequence of which a fever attacked
them both, for in fact it was the autumn
season. It happened that the mother succeeded
in getting into the town before (they could stop
her); but the boy, when the physicians on the
spot ordered him, with the fever burning within
him, to gargle his throat, resisted, having
forsooth his own wise view of the matter, and
thinking he should be better able to quench the
fire, if he took nothing whatever, therefore,
in his unseasonable spirit of opposition,
boy-like, he would take nothing. But when he
came into the town, his tongue was paralyzed,
and he was for a long time speechless, so that
he could pronounce nothing articulately;
however, he could read indeed, and attended
masters for a long time, but that was all, and
there was nothing to mark his progress. So all
his hopes (in life) were cut off, and his
mother was full of grief: and though the
physicians suggested many plans, and many others
did so too, yet nobody was able to do him any
good, until the merciful God loosed the string
of his tongue (cf. Mark vii. 35), and
then he recovered, and was restored to his
former readiness and distinctness of speech.
His mother also related, that when a very
little child, he had an affection in the nose,
which they call a polypus: and then too the
physicians had given him over and his father
cursed him (for the father was then living),
and (even) his mother prayed for him to die;
and all was full of distress. But he on a
sudden having coughed, owing to the collection
of mucus, by the force of the breath expelled
the creature (to qhrion) from his nostrils,
and all the danger was removed. But this evil
having been extinguished, an acrid and viscid
running from the eyes formed such a thick
gathering of the humors (tas lhmas), that it
was like a skin drawn over the pupil, and what
was worse, it threatened blindness, and
everybody said this would be the issue. But
from this disease also was he quickly freed by
the grace of God. So far what I have heard
from others: now I will tell you what I myself
know. Once on a time a suspicion of tyrants was
raised in our city--at that time I was but a
youth--and all the soldiers being set to watch
without the city as it chanced, they were making
strict inquisition after books of sorcery and
magic. And the person who had written the
book, had flung it unbound (akataskeuaston)
into the river, and was taken, and when asked
for it, was not able to give it up, but was
carried all around the city in bonds: when,
however, the evidence being brought home to
him, he had suffered punishment, just then it
chanced that I, wishing to go to the Martyrs'
Church, was returning through the gardens by
the riverside in company with another person.
He, seeing the book floating on the water at
first thought it was a linen cloth, but when he
got near, perceived it was a book, so he went
down, and took it up. I however called shares
in the booty, and laughed about it. But let us
see, says he, what in the world it is. So he
turns back a part of the page, and finds the
contents to be magic. At that very moment it
chanced that a soldier came by: *** then
having taken from within, he went off. There
were we congealed with fear. For who would have
believed our story that we had picked it up from
the river, when all were at that time, even the
unsuspected, under strict watch? And we did
not dare to cast it away, lest we should be
seen, and there was a like danger to us in
tearing it to pieces. God gave us means, and
we cast it away, and at last we were free for
that time from the extreme peril. And I might
mention numberless cases, if I had a mind to
recount all. And even these I have mentioned
for your sakes, so that, if any have other
cases, although not such as these, let him bear
them in mind constantly: for example, if at any
time a stone having been hurled, and being about
to strike thee, has not struck thee, do thou
bear this ever in thy mind: these things produce
in us great affection towards God. For if on
remembering any men who have been the means of
saving us, we are much mortified if we be not
able to requite them, much more (should we feel
thus) with regard to God. This too is useful
in other respects. When we wish not to be
overmuch grieved, let us say: "If we have
received good things at the hand of the Lord,
shall not we endure evil things?" (Job ii.
10.) And when Paul told them from whence he
had been delivered, (2 Tim. iv. 17) the
reason was that he might put them also in mind.
See too how Jacob kept all these things in his
mind: wherefore also he said: "The Angel
which redeemed me from my youth up (Gen.
xlviii. 16); and not only that he redeemed
him, but how and for what purpose. See
accordingly how he also calls to mind the
benefits he had received in particular. "With
my staff," he says, "I passed over
Jordan." (Gen. xxxii. 10.) The Jews
also always remembered the things which happened
to their forefathers, turning over in their
minds the things done in Egypt. Then much more
let us, bearing in mind the special mercies
which have happened to us also, how often we
have fallen into dangers and calamities, and
unless God had held his hand over us, should
long ago have perished: I say, let us all,
considering these things and recounting them day
by day, return our united thanks all of us to
God, and never cease to glorify Him, that so
we may receive a large recompense for our
thankfulness of heart, through the grace and
compassion of His only begotten Son, with
Whom to the Father, together with the Holy
Ghost, be glory, might, honor, now and
ever, world without end. Amen.
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