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22 Then Paul stood in front of the Areopagus and said, “Athenians, I see how extremely religious you are in every way. 23For as I went through the city and looked carefully at the objects of your worship, I found among them an altar with the inscription, ‘To an unknown god.’ What therefore you worship as unknown, this I proclaim to you. 24The God who made the world and everything in it, he who is Lord of heaven and earth, does not live in shrines made by human hands, 25nor is he served by human hands, as though he needed anything, since he himself gives to all mortals life and breath and all things. 26From one ancestor he made all nations to inhabit the whole earth, and he allotted the times of their existence and the boundaries of the places where they would live, 27so that they would search for God and perhaps grope for him and find him—though indeed he is not far from each one of us. 28For ‘In him we live and move and have our being’; as even some of your own poets have said,

‘For we too are his offspring.’

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22. Then Paul stood … and said—more graphically, "standing in the midst of Mars' hill, said." This prefatory allusion to the position he occupied shows the writer's wish to bring the situation vividly before us [Baumgarten].

I perceive that in all things ye are too superstitious—rather (with most modern interpreters and the ancient Greek ones), "in all respects extremely reverential" or "much given to religious worship," a conciliatory and commendatory introduction, founded on his own observation of the symbols of devotion with which their city was covered, and from which all Greek writers, as well as the apostle, inferred the exemplary religiousness of the Athenians. (The authorized translation would imply that only too much superstition was wrong, and represents the apostle as repelling his hearers in the very first sentence; whereas the whole discourse is studiously courteous).

23. as I passed by and beheld your devotions—rather, "the objects of your devotion," referring, as is plain from the next words, to their works of art consecrated to religion.

I found an altar … To the—or, "an"

unknown god—erected, probably, to commemorate some divine interposition, which they were unable to ascribe to any known deity. That there were such altars, Greek writers attest; and on this the apostle skilfully fastens at the outset, as the text of his discourse, taking it as evidence of that dimness of religious conception which, in virtue of his better light, he was prepared to dissipate.

Whom therefore ye ignorantly worship—rather, "Whom, therefore, knowing Him not, ye worship," alluding to "The Unknown God."

him declare—announce.

I unto youThis is like none of his previous discourses, save that to the idolaters of Lycaonia (Ac 14:15-17). His subject is not, as in the synagogues, the Messiahship of Jesus, but THE Living God, in opposition to the materialistic and pantheistic polytheism of Greece, which subverted all true religion. Nor does he come with speculation on this profound subject—of which they had had enough from others—but an authoritative "announcement" of Him after whom they were groping not giving Him any name, however, nor even naming the Saviour Himself but unfolding the true character of both as they were able to receive it.

24, 25. God that made the world and all … therein—The most profound philosophers of Greece were unable to conceive any real distinction between God and the universe. Thick darkness, therefore, behooved to rest on all their religious conceptions. To dissipate this, the apostle sets out with a sharp statement of the fact of creation as the central principle of all true religion—not less needed now, against the transcendental idealism of our day.

seeing he is Lord—or Sovereign.

of heaven and earth—holding in free and absolute subjection all the works of His hands; presiding in august royalty over them, as well as pervading them all as the principle of their being. How different this from the blind Force or Fate to which all creatures were regarded as in bondage!

dwelleth not in temples made with hands—This thought, so familiar to Jewish ears (1Ki 8:27; Isa 66:1, 2; Ac 7:48), and so elementary to Christians, would serve only more sharply to define to his heathen audience the spirituality of that living, personal God, whom he "announced" to them.

25. Neither is worshipped with—ministered unto, served by

men's hands, as though he needed anything—No less familiar as this thought also is to us, even from the earliest times of the Old Testament (Job 35:6, 8; Ps 16:2, 3; 50:12-14; Isa 40:14-18), it would pour a flood of light upon any candid heathen mind that heard it.

seeing he—He Himself.

giveth to all life, and breath, and all things—The Giver of all cannot surely be dependent for aught upon the receivers of all (1Ch 29:14). This is the culminating point of a pure Theism.

26, 27. and hath made of one blood all nations of men to dwell on all the face of the earth—Holding with the Old Testament teaching, that in the blood is the life (Ge 9:4; Le 17:11; De 12:23), the apostle sees this life stream of the whole human race to be one, flowing from one source [Baumgarten].

and hath determined the times before appointed, and the bounds of their habitation—The apostle here opposes both Stoical Fate and Epicurean Chance, ascribing the periods and localities in which men and nations flourish to the sovereign will and prearrangements of a living God.

27. That they should seek the Lord—That is the high end of all these arrangements of Divine Power, Wisdom, and Love.

if haply they might feel after him—as men groping their way in the dark.

and find him—a lively picture of the murky atmosphere of Natural Religion.

though he be not far from every one of us—The difficulty of finding God outside the pale of revealed religion lies not in His distance from us, but in our distance from Him through the blinding effect of sin.

28. For in him we live, and move, and have our being—(or, more briefly, "exist").—This means, not merely, "Without Him we have no life, nor that motion which every inanimate nature displays, nor even existence itself" [Meyer], but that God is the living, immanent Principle of all these in men.

as certain also of your own poets have said, For we are also his offspring—the first half of the fifth line, word for word, of an astronomical poem of Aratus, a Greek countryman of the apostle, and his predecessor by about three centuries. But, as he hints, the same sentiment is to be found in other Greek poets. They meant it doubtless in a pantheistic sense; but the truth which it expresses the apostle turns to his own purpose—to teach a pure, personal, spiritual Theism. (Probably during his quiet retreat at Tarsus. Ac 9:30, revolving his special vocation to the Gentiles he gave himself to the study of so much Greek literature as might be turned to Christian account in his future work. Hence this and his other quotations from the Greek poets, 1Co 15:33; Tit 1:12).