Teks -- Acts 17:30-34 (NET)

17:30 Therefore, although God has overlooked such times of ignorance, he now commands all people everywhere to repent, 17:31 because he has set a day on which he is going to judge the world in righteousness, by a man whom he designated, having provided proof to everyone by raising him from the dead.” 17:32 Now when they heard about the resurrection from the dead, some began to scoff, but others said, “We will hear you again about this.” 17:33 So Paul left the Areopagus. 17:34 But some people joined him and believed. Among them were Dionysius, who was a member of the Areopagus, a woman named Damaris, and others with them.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Act 17:30 - The times of ignorance

The times of ignorance ( tous chronous tēs agnoias ).

The times before full knowledge of God came in Jesus Christ. Paul uses the very word for their ignorance (agnoountes ) employed in Act 17:23.

Robertson: Act 17:30 - Overlooked

Overlooked ( huperidōn ).

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

Robertson: Act 17:30 - But now

But now ( ta nun ).

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

Robertson: Act 17:30 - All everywhere

All everywhere ( pantas pantachou ).

No exceptions anywhere.

Robertson: Act 17:30 - Repent

Repent ( metanoein ).

Present active infinitive of metanoeō in indirect command, a permanent command of perpetual force. See note on metanoeō Act 2:38 and the Synoptic Gospels. This word was the message of the Baptist, of Jesus, of Peter, of Paul, this radical change of attitude and life.

Robertson: Act 17:31 - Inasmuch as

Inasmuch as ( kathoti ).

According as (kata , hoti ). Old causal conjunction, but in N.T. only used in Luke’ s writings (Luk 1:7; Luk 19:9; Act 2:45; Act 4:35; Act 17:31).

Robertson: Act 17:31 - Hath appointed a day

Hath appointed a day ( estēsen hēmeran )

First aorist active indicative of histēmi , to place, set. God did set the day in his counsel and he will fulfil it in his own time.

Robertson: Act 17:31 - Will judge

Will judge ( mellei krinein ).

Rather, is going to judge, mellō and the present active infinitive of krinō . Paul here quotes Psa 9:8 where krinei occurs.

Robertson: Act 17:31 - By the man whom he hath ordained

By the man whom he hath ordained ( en andri hōi hōrisen ).

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

Robertson: Act 17:31 - Whereof he hath given assurance

Whereof he hath given assurance ( pistin paraschōn ).

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

Robertson: Act 17:31 - In that he hath raised him from the dead

In that he hath raised him from the dead ( anastēsas auton ek nekrōn ).

First aorist active participle of anistēmi , causal participle, but literally, "having raised him from the dead."This Paul knew to be a fact because he himself had seen the Risen Christ. Paul has here come to the heart of his message and could now throw light on their misapprehension about "Jesus and the Resurrection"(Act 17:18). Here Paul has given the proof of all his claims in the address that seemed new and strange to them.

Robertson: Act 17:32 - The resurrection of the dead

The resurrection of the dead ( anastasin nekrōn ).

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

Robertson: Act 17:32 - Some mocked

Some mocked ( hoi men echleuazon ).

Imperfect active of chleuazō , a common verb (from chleuē , jesting, mockery). Only here in the N.T. though late MSS. have it in Act 2:13 (best MSS. diachleuazō ). Probably inchoative here, began to mock. In contempt at Paul’ s statement they declined to listen further to "this babbler"(Act 17:18) who had now lost what he had gained with this group of hearers (probably the light and flippant Epicureans).

Robertson: Act 17:32 - But others

But others ( hoi de ).

A more polite group like those who had invited him to speak (Act 17:19). They were unconvinced, but had better manners and so were in favour of an adjournment. This was done, though it is not clear whether it was a serious postponement or a courteous refusal to hear Paul further (probably this). It was a virtual dismissal of the matter. "It is a sad story--the noblest of ancient cities and the noblest man of history--and he never cared to look on it again"(Furneaux).

Robertson: Act 17:33 - Thus Paul went out from among them

Thus Paul went out from among them ( houtōs ho Paulos exēlthen ek mesou autōn ).

No further questions, no effort to arrest him, no further ridicule. He walked out never to return to Athens. Had he failed?

Robertson: Act 17:34 - Clave unto him and believed

Clave unto him and believed ( kollēthentes autōi episteusan ).

First aorist passive of this strong word kollaō , to glue to, common in Acts (Act 5:13; Act 8:29; Act 9:26; Act 10:28) No sermon is a failure which leads a group of men (andres ) to believe (ingressive aorist of pisteuō ) in Jesus Christ. Many so-called great or grand sermons reap no such harvest.

Robertson: Act 17:34 - Dionysius the Areopagite

Dionysius the Areopagite ( Dionusios ho Areopagitēs ).

One of the judges of the Court of the Areopagus. That of itself was no small victory. He was one of this college of twelve judges who had helped to make Athens famous. Eusebius says that he became afterwards bishop of the Church at Athens and died a martyr.

Robertson: Act 17:34 - A woman named Damaris

A woman named Damaris ( gunē onomati Damaris ).

A woman by name Damaris. Not the wife of Dionysius as some have thought, but an aristocratic woman, not necessarily an educated courtezan as Furneaux holds. And there were "others"(heteroi ) with them, a group strong enough to keep the fire burning in Athens. It is common to say that Paul in 1Co 2:1-5 alludes to his failure with philosophy in Athens when he failed to preach Christ crucified and he determined never to make that mistake again. On the other hand Paul determined to stick to the Cross of Christ in spite of the fact that the intellectual pride and superficial culture of Athens had prevented the largest success. As he faced Corinth with its veneer of culture and imitation of philosophy and sudden wealth he would go on with the same gospel of the Cross, the only gospel that Paul knew or preached. And it was a great thing to give the world a sermon like that preached in Athens.

Vincent: Act 17:30 - Winked at

Winked at ( ὑπεριδὼν )

Only here in New Testament. Originally, to overlook; to suffer to pass unnoticed. So Rev., overlooked.

Vincent: Act 17:32 - Resurrection

Resurrection

This word was the signal for a derisive outburst from the crowd.

Vincent: Act 17:32 - Mocked

Mocked ( ἐχλεύαζον )

From χλεύη , a jest. Only here in New Testament, though a compound, διαχλευάζω , mock, occurs, according to the best texts, at Act 2:13. The force of the imperfect, began to mock, should be given here in the translation, as marking the outbreak of derision.

In this remarkable speech of Paul are to be noted: his prudence and tact in not needlessly offending his hearers; his courtesy and spirit of conciliation in recognizing their piety toward their gods; his wisdom and readiness in the use of the inscription " to the unknown God," and in citing their own poets; his meeting the radical errors of every class of his hearers, while seeming to dwell only on points of agreement; his lofty views of the nature of God and the great principle of the unity of the human race; his boldness in proclaiming Jesus and the resurrection among those to whom these truths were foolishness; the wonderful terseness and condensation of the whole, and the rapid but powerful and assured movement of the thought.

Vincent: Act 17:34 - Clave

Clave

See on Luk 10:11; and Luk 15:15; and Act 5:13.

Vincent: Act 17:34 - The Areopagite

The Areopagite

One of the judges of the court of Areopagus. Of this court Curtius remarks: " Here, instead of a single judge, a college of twelve men of proved integrity conducted the trial. If the accused had an equal number of votes for and against him, he was acquitted. The Court on the hill of Ares is one of the most ancient institutions of Athens, and none achieved for the city an earlier or more widely spread recognition. The Areopagitic penal code was adopted as a norm by all subsequent legislators" (" History of Greece," i., 307).

Wesley: Act 17:30 - The times of ignorance

What! does he object ignorance to the knowing Athenians? Yes, and they acknowledge it by this very altar.

Wesley: Act 17:30 - God overlooked

As one paraphrases, "The beams of his eye did in a manner shoot over it." He did not appear to take notice of them, by sending express messages to them as he did to the Jews.

Wesley: Act 17:30 - But now

This day, this hour, saith Paul, puts an end to the Divine forbearance, and brings either greater mercy or punishment.

Wesley: Act 17:30 - Now he commandeth all men every where to repent

There is a dignity and grandeur in this expression, becoming an ambassador from the King of heaven. And this universal demand of repentance declared universal guilt in the strongest manner, and admirably confronted the pride of the haughtiest Stoic of them all. At the same time it bore down the idle plea of fatality. For how could any one repent of doing what he could not but have done?

Wesley: Act 17:31 - He hath appointed a day in which he will judge the world

How fitly does he speak this, in their supreme court of justice? By the man - So he speaks, suiting himself to the capacity of his hearers. Whereof he hath given assurance to all men, in that he hath raised him from the dead - God raising Jesus demonstrated hereby, that he was to be the glorious Judge of all. We are by no means to imagine that this was all which the apostle intended to have said, but the indolence of some of his hearers and the petulancy of others cut him short.

Wesley: Act 17:32 - Some mocked

Interrupting him thereby. They took offence at that which is the principal motive of faith, from the pride of reason. And having once stumbled at this, they rejected all the rest.

Wesley: Act 17:33 - So Paul departed

Leaving his hearers divided in their judgment.

Wesley: Act 17:34 - Among whom was even Dionysius the Areopagite

One of the judges of that court: on whom some spurious writings have been fathered in later ages, by those who are fond of high sounding nonsense.

JFB: Act 17:30 - the times of this ignorance God winked at

Literally (and far better), "overlooked," that is, bore with, without interposing to punish it, otherwise than suffering the debasing tendency of such worship to develop itself (compare Act 14:16, and see on Rom 1:24, &c.).

JFB: Act 17:30 - but now

That a new light was risen upon the world.

JFB: Act 17:30 - commandeth

"That duty--all along lying upon man estranged from his Creator, but hitherto only silently recommending itself and little felt--is now peremptory."

JFB: Act 17:30 - all men every where to repent

(compare Col 1:6, Col 1:23; Tit 1:11) --a tacit allusion to the narrow precincts of favored Judaism, within which immediate and entire repentance was ever urged. The word "repentance" is here used (as in Luk 13:3, Luk 13:5; Luk 15:10) in its most comprehensive sense of "repentance unto life."

JFB: Act 17:31 - Because he hath appointed a day in the which he will judge the world

Such language beyond doubt teaches that the judgment will, in its essence, be a solemn judicial assize held upon all mankind at once. "Aptly is this uttered on the Areopagus, the seat of judgment" [BENGEL].

JFB: Act 17:31 - by that man whom he hath ordained

Compare Joh 5:22-23, Joh 5:27; Act 10:42.

JFB: Act 17:31 - whereof he hath given assurance unto all men, in that he hath raised him from the dead

The most patent evidence to mankind at large of the judicial authority with which the Risen One is clothed.

JFB: Act 17:32-34 - when they heard of the resurrection of the dead, some mocked

As the Greek religion was but the glorification of the present life, by the worship of all its most beauteous forms, the Resurrection, which presupposes the vanity of the present life, and is nothing but life out of the death of all that sin has blighted, could have no charm for the true Greek. It gave the death blow to his fundamental and most cherished ideas; nor until these were seen to be false and fatal could the Resurrection, and the Gospel of which it was a primary doctrine, seem otherwise than ridiculous.

JFB: Act 17:32-34 - others said, We will hear thee again of this

"an idle compliment to Paul and an opiate to their consciences, such as we often meet with in our own day. They probably, like Felix, feared to hear more, lest they should be constrained to believe unwelcome truths" (Act 24:25; and compare Mat 13:15) [WEBSTER and WILKINSON].

JFB: Act 17:33 - So Paul departed

Whether he would have opened, to any extent, the Gospel scheme in this address, if he had not been interrupted, or whether he reserved this for exposition afterwards to earnest inquirers, we cannot tell. Only the speech is not to be judged of as quite complete.

JFB: Act 17:34 - Howbeit certain men clave unto him

Instead of mocking or politely waiving the subject, having listened eagerly, they joined themselves to the apostle for further instruction; and so they "believed."

JFB: Act 17:34 - Dionysius the Areopagite

A member of that august tribunal. Ancient tradition says he was placed by the apostle over the little flock at Athens. "Certainly the number of converts there and of men fit for office in the Church was not so great that there could be much choice" [OLSHAUSEN].

JFB: Act 17:34 - a woman named Damaris

Not certainly one of the apostle's audience on the Areopagus, but won to the faith either before or after. Nothing else is known of her. Of any further labors of the apostle at Athens, and how long he stayed, we are not informed. Certainly he was not driven away. But "it is a serious and instructive fact that the mercantile populations of Thessalonica and Corinth received the message of God with greater readiness than the highly educated and polished Athenians. Two letters to the Thessalonians, and two to the Corinthians, remain to attest the flourishing state of those churches. But we possess no letter written by Paul to the Athenians; and we do not read that he was ever in Athens again" [HOWSON].

Clarke: Act 17:30 - The times of this ignorance God winked at

The times of this ignorance God winked at - He who has an indisputable right to demand the worship of all his creatures has mercifully overlooked those acts of idolatry which have disgraced the world and debased man; but now, as he has condescended to give a revelation of himself, he commands, as the sovereign, all men every where, over every part of his dominions, to repent, μετανοειν, to change their views, designs, and practices; because he hath appointed a day in which he will judge the world in righteousness; and, as justice will then be done, no sinner, no persevering idolater, shall escape punishment

The word ὑπεριδειν, which we translate, to wink at, signifies simply to look over; and seems to be here used in the sense of passing by, not particularly noticing it. So God overlooked, or passed by, the times of heathenish ignorance: as he had not given them the talent of Divine revelation, so he did not require the improvement of that talent; but now, as he had given them that revelation, he would no longer overlook, or pass by, their ignorance or its fruits.

Clarke: Act 17:31 - He hath appointed a day

He hath appointed a day - He has fixed the time in which he will judge the world, though he has not revealed this time to man

Clarke: Act 17:31 - By that man whom he hath ordained

By that man whom he hath ordained - He has also appointed the judge, by whom the inhabitants of the earth are to be tried

Clarke: Act 17:31 - Whereof he hath given assurance

Whereof he hath given assurance - ΠιϚιν παρασχων πασιν, Having given to all this indubitable proof, that Jesus Christ shall judge the world, by raising him from the dead. The sense of the argument is this: "Jesus Christ, whom we preach as the Savior of men, has repeatedly told his followers that he would judge the world; and has described to us, at large, the whole of the proceedings of that awful time, Mat 25:31, etc.; Joh 5:25. Though he was put to death by the Jews, and thus he became a victim for sin, yet God raised him from the dead. By raising him from the dead, God has set his seal to the doctrines he has taught: one of these doctrines is, that he shall judge the world; his resurrection, established by the most incontrovertible evidence, is therefore a proof, an incontestable proof, that he shall judge the world, according to his own declaration."

Clarke: Act 17:32 - When they heard of the resurrection, etc.

When they heard of the resurrection, etc. - Paul undoubtedly had not finished his discourse: it is likely that he was about to have proclaimed salvation through Christ crucified; but, on hearing of the resurrection of the body, the assembly instantly broke up; the Epicureans mocking, εχλευαζον, began to laugh; and the Stoics saying they would take another opportunity to hear him on that subject. And thus the assembly became dissolved before the apostle had time to finish his discourse, or to draw all the conclusions he had designed from the premises he had laid down. St. Stephen’ s discourse was interrupted in a similar manner. See Act 7:54, and the note there.

Clarke: Act 17:33 - So Paul departed from among them

So Paul departed from among them - He could not be convicted of having done any thing contrary to the law; and, when the assembly broke up, he was permitted to go about his own business.

Clarke: Act 17:34 - Certain men clave unto him

Certain men clave unto him - Became affectionately united to him, and believed the doctrines he had preached

Clarke: Act 17:34 - Dionysius the Areopagite

Dionysius the Areopagite - There can be no doubt that this man was one of the judges of this great court, but whether the president or otherwise we cannot tell. Humanly speaking, his conversion must have been an acquisition of considerable importance to the Christian religion; for no person was a judge in the Areopagus who had not borne the office of archon, or chief governor of the city; and none bore the office of judge in this court who was not of the highest reputation among the people for his intelligence and exemplary conduct. In some of the popish writers we find a vast deal of groundless conjecture concerning Dionysius, who, they say, was first bishop of Athens, and raised to that dignity by Paul himself; that he was a martyr for the truth; that Damaris was his wife, etc., etc., concerning which the judicious Calmet says, Tout cela est de peu d’ autorite . "All this has little foundation.

1.    In addition to what has been said in the notes on this subject, I may add, the original word δεισιδαιμονεϚερος, from δειδω, I fear, and δαιμων, a demon, signifies, "greatly addicted to the worship of the invisible powers;"for, as the word δαιμων signifies either a good or evil spirit, and δειδω, I fear, signifies not only to fear in general, but also to pay religious reverence, the word must be here taken in its best sense; and so undoubtedly St. Paul intended it should; and so, doubtless, his audience understood him; for it would have been very imprudent to have charged them with superstition, which must have been extremely irritating, in the very commencement of a discourse in which he was to defend himself, and prove the truth of the Christian religion. He stated a fact, acknowledged by the best Greek writers; and he reasoned from that fact. The fact was that the Athenians were the most religious people in Greece, or, in other words, the most idolatrous: that there were in that city more altars, temples, sacrifices, and religious services, than in any other place. And independently of the authorities which may be quoted in support of this assertion, we may at once perceive the probability of it from the consideration that Athens was the grand university of Greece: that here philosophy and every thing relating to the worship of the gods was taught; and that religious services to the deities must be abundant. Look at our own universities of Oxford and Cambridge; here are more prayers, more religious acts and services, than in any other places in the nation, and very properly so. These were founded to be seminaries of learning and religion; and their very statutes suppose religion to be essential to learning; and their founders were in general religious characters, and endowed them for religious purposes. These, therefore, are not superstitious services; for, as superstition signifies "unnecessary fears or scruples in religion; observance of unnecessary and uncommanded rites or practices,"- Johnson, it cannot be said of those services which are founded on the positive command of God, for the more effectual help to religious feelings, or as a preventive of immoral practices. I consider the Athenians, therefore, acting in conformity to their own laws and religious institutions; and Paul grants that they were much addicted to religious performances: this he pays as a compliment, and then takes occasion to show that their religion was defective: they had not a right object of devotion; they did not know the true God; the true God was to them the unknown God; and this an altar in their own city acknowledged. He therefore began to declare that glorious Being to them whom they ignorantly worshipped. As they were greatly addicted to religious services, and acknowledged that there was a Being to them unknown, and to whom they thought it necessary to erect an altar, they must, consistently with their character as a religious people, and with their own concession in the erection of this altar, hear quietly, patiently, and candidly, a discourse on that God whose being they acknowledged, but whose nature they did not know. Thus St. Paul, by acknowledging their religious disposition, and seizing the fact of the altar being inscribed to the unknown God, assumed a right which not a philosopher, orator, or judge in the Areopagus could dispute, of bringing the whole subject of Christianity before them, as he was now brought to his trial, and put on his defense. The whole of this fine advantage, this grand stroke of rhetorical prudence, is lost from the whole account, by our translation, ye are in all things too superstitious, thus causing the defendant to commence his discourse with a charge which would have roused the indignation of the Greeks, and precluded the possibility of their hearing any thing he had to say in defense of his conduct

2.    That the original word, on the right interpretation of which I have laid so much stress, is taken in a good sense, and signifies religious worship and reverence, I shall show by several proofs; some of which may be seen in Mr. Parkhurst, under the word Δεισιδαιμονια, which Suidas explains by ευλαβεια περι το Θειον, reverence towards the Deity. And Hesychius, by φοβοθεΐα, the fear of God. "In this good sense it is often used by Diodorus Siculus. Herodotus says of Orpheus, he led men, εις δεισιδαιμονιαν, to be religious; and exhorted them, επι το ευσεβειν, to piety; where it is manifest that δεισιδαιμονια must mean religion, and not superstition. But, what is more to the present purpose, the word is used by Josephus, not only where a heathen calls the pagan religion δεισιδαιμονιας, (Antiq. lib. xix. cap. 5. s. 3), or where the Jewish religion is spoken of by this name, in several edicts that were made in its favor by the Romans, (as in Antiq. lib. xiv. cap. 10, s. 13, 14, 16, 18, 19), but also where the historian is expressing his own thoughts in his own words: thus, of King Manasseh, after his repentance and restoration, he says, εσπουδαζεν πασῃ περι αυτον ( Θεον ) τῃ δεισιδαιδαιμονιᾳ χρησθαι, he endeavored to behave in the Most Religious manner towards God. Antiq. lib. x. cap. 3, s. 2. And, speaking of a riot that happened among the Jews on occasion of a Roman soldier’ s burning the book of the law, he observes that the Jews were drawn together on this occasion, τῃ δεισιδαιμονιᾳ, by their religion, as if it had been by an engine; οργανῳ τινι . - De Bell. lib. ii. cap. 12, s. 2."It would be easy to multiply examples of this use of the word; but the reader may refer, if necessary, to Wetstein, Pearce, and others

3.    That the Athenians were reputed, in this respect, a devout people, the following quotations may prove. Pausanias, in Attic. cap. xvii. p. 39, edit. Kuhn., says that the Athenians were not only more humane, αλλα και ες θεους ευσεβειν, but more devout towards the gods; and again he says, δηλα τε εναργως, ὁσοις πλεον τι ἑτερων ευσεβειας μετεϚιν, it appears plainly how much they exceed others in the worship of the gods; and, in cap. xxiv. p. 56, he says, Αθηναιοις περισσοτερον τι, η τοις αλλοις, ες τα θεια εϚι σπουδης, that the Athenians are abundantly more solicitous about Divine matters than others. And Josephus seals this testimony by the assertion, contr. Apion, ii. 10: Αθηναιους ευσεβεϚατους των Ἑλληνων παντες λεγουσι ; Every body says that the Athenians are the most religious people of all the Greeks. - See Bp. Pearce. From all these authorities it is palpable that St. Paul must have used the term in the sense for which I have contended

4.    In the preceding notes, I have taken for granted that Paul was brought to the Areopagus to be tried on the charge of setting forth strange gods. Bp. Warburton denies that he was brought before the Areopagus on any charge whatever; and that he was taken there that the judges might hear him explain his doctrine, and not to defend himself against a charge which he does not once notice in the whole of his discourse. But there is one circumstance that the bishop has not noticed, viz. that St. Paul was not permitted to finish his discourse, and therefore could not come to those particular parts of the charge brought against him which the bishop thinks he must have taken up most pointedly, had he been accused, and brought there to make his defense. The truth is, we have little more than the apostle’ s exordium, as he was evidently interrupted in the prosecution of his defense. As to the supposition that he was brought by philosophers to the Areopagus, that they might the better hear him explain his doctrine, it appears to have little ground; for they might have heard him to as great advantage in any other place: nor does it appear that this court was ever used, except for the solemn purposes of justice. But the question, whether Paul was brought to the Areopagus that he might be tried by the judges of that court, Bishop Pearce answers with his usual judgment and discrimination. He observes

1.    "We are told that one effect of his preaching was, that he converted Dionysius the Areopagite, Act 17:34; and this seems to show that he, who was a judge of that court, was present, and, if so, probably other judges were present also

2.    If they who brought Paul to Areopagus wanted only to satisfy their curiosity, they had an opportunity of doing that in the market, mentioned Act 17:17. Why then did they remove him to another place

3.    When it is said that they brought Paul to Areopagus, it is said that they took him, επιλαβομενοι αυτοι, or rather, they laid hold on him, as the Greek word is translated, Luk 23:26; Luk 20:20, Luk 20:26, and as it ought to have been here, in Act 21:30, Act 21:33, and especially in this latter verse

4.    It is observable that Paul, in his whole discourse at the Areopagus, did not make the least attempt to move the passions of his audience, as he did when speaking to Felix, Act 24:25, and to Agrippa, Act 26:29; but he used plain and grave reasonings to convince his hearers of the soundness of his doctrine

"Now, we are told by Quinctilian, in Inst. Orat. ii. 16, that Athenis actor movere affectus vetabatur : the actor was forbidden to endeavor to excite the passions. And again, in vi. 1, that Athenis affectus movere etiam per praeconem prohibebatur orator : among the Athenians, the orator was prohibited by the public crier to move the passions of his auditory. And this is confirmed by Philostratus in procem. lib. i. de Vit. Sophist.; and by Athenaeus, in Deipnosoph. xiii. 6. If, therefore, it was strictly forbidden at Athens to move the affections of the courts of justice, especially in that of the Areopagus, we see a good reason why Paul made no attempt in that way; and, at the same time, we learn how improperly the painters have done all they could, when they represent Paul speaking at Athens, endeavoring both by his looks and gestures to raise those several passions in his hearers which their faces are meant to express.

I have only to add here, that, though St. Paul did not endeavor to excite any passions in his address at the Areopagus, yet each sect of the philosophers would feel themselves powerfully affected by every thing in his discourse which tended to show the emptiness or falsity of their doctrines; and, though he attempted to move no passions, yet, from these considerations, their passions would be strongly moved. And this is the idea which the inimitable Raphael took up in his celebrated cartoon on this subject, and which his best copier, Mr. Thomas Holloway, has not only engraved to the life, but has also described in language only inferior to the cartoon itself; and, as it affords no mean comment on the preceding discourse, my readers will be pleased to find it here

By the cartoons of Raphael, we are to understand certain Scripture pieces painted by Raphael d’ Urbino, and now preserved in the palace at Hampton court. They are allowed to be the chefs d’ oeuvre in their kind. They have been often engraved, but never so as to give an adequate representation of the matchless originals, till Mr. Thomas Holloway, who has completely seized the spirit of the artist, undertook this most laborious work, in which he has been wholly engaged for several years; and in which he has, for some time past, associated with himself Messrs. Slann and Webb, two excellent artists, who had formerly been his own pupils. The cartoon to which I have referred has been some time finished, and delivered to the subscribers; and with it that elegant description, from which the following is a copious extract: -

"The eye no sooner glances on this celebrated cartoon than it is immediately struck with the commanding attitude of the speaker, and the various emotions excited in his hearers

"The interest which the first appearance of St. Paul at Athens had occasioned, was not calculated to subside on a sudden; his doctrines were too new, and his zeal too ardent. From the multitude it ascended to the philosophers. The Epicureans and Stoics particularly assailed him. Antecedently to the scene described in the picture, among the various characters already encountered by the apostle, many undoubtedly, in their speculations upon Divine subjects, had often imagined a sublimer religion than that commonly acknowledged: such, therefore, would make it their business to hear him again. Others, to whom truth was of less value than the idle amusement of vain disquisition, felt no other motive than curiosity. By far the greater part, however, obstinately bigoted to their particular tenets, and abhorring innovation, regarded him as impious, or a mere babbler: these also wished to hear him again, but with no other than the insidious view, that, by a more regular and explicit profession of his doctrines, he might expose his own absurdities, or render himself obnoxious to the state. The drapery accords with the majesty of the figure; and the light is so managed, especially on the arms and hands, as greatly to assist the energy of the action

"The painter has proceeded, from the warmth of full conviction, through various gradations, to the extremes of malignant prejudice, and invincible bigotry

"In the foreground, on the right, is Dionysius, who is recorded to have embraced the new religion. With the utmost fervor in his countenance, and with a kind of sympathetic action and unconscious eagerness, he advances a step nearer. His eye is fixed on the apostle: he longs to tell him his conversion, already perhaps preceded by conviction wrought in his mind by the reasonings of the sacred teacher on previous occasions, in the synagogue, and in the forum or marketplace. He appears not only touched with the doctrine he receives, but expresses an evident attachment to his instructer: he would become his host and protector

"This figure is altogether admirable. The gracefulness of the drapery and of the hair; the masculine beauty of the features; the perspective drawing of the arms; the life and sentiment of the hands, the right one especially, are inimitable

"Behind is Damaris, mentioned with him as a fellow believer. This is the only female in the composition; but the painter has fully availed himself of the character, in assisting his principle of contrast; an excellence found in all the works of Raphael. Her discreet distance, her modest deportment, her pious and diffident eye, discovering a degree of awe, the decorum and arrangement of her train, all interest the mind in her favor

"Next to these, but at come distance, is a Stoic. The first survey of this figure conveys the nature of his peculiar philosophy - dignity and austerity. Raphael has well understood what he meant in this instance to illustrate. His head is sunk in his breast; his arms are mechanically folded; his eyes, almost shut, glance towards the ground: he is absorbed in reflection. In spite of his stoicism, discomposure and perplexity invade his soul, mixed with a degree of haughty mortification

"Sir Joshua Reynolds has observed that ‘ the same idea is continued through the whole figure, even to the drapery, which is so closely muffled about him that even his hands are not seen;’ and that, ‘ by this happy correspondence between the expression of the countenance and the disposition of the parts, the figure appears to think from head to foot.’

"Behind the Stoic are two young men, well contrasted in expression: anger in the elder, and in the other, youthful pride, half abashed, are finely discriminated

"Beyond, in the same continued half circle with the Stoic, is perhaps exhibited the most astonishing contrast ever imagined; that of inexorable sternness, and complete placidity

"Of the two figures, the first is denominated a Cynic, who, disappointed in his expectation of the ridiculous appearance which he conceived the apostle, when confronted, would make among them, abandons his mind to rage. His formidable forehead concentrates its whole expression: with a fixed frown and threatening eye, he surveys the object of his indignation. He alone would engage to confute him, or punish his temerity. His eager impatience and irritation are not discovered in his features only; he raises his heel from the ground, and leans with a firmer pressure on his crutch, which seems to bend beneath him

"Pass from him to the more polished Epicurean. This figure exhibits perfect repose of body and mind: no passions agitate the one; no action discomposes the other. His hands, judiciously concealed beneath beautiful drapery, shows there can be no possible motion or employment for them. His feet seem to sleep upon the ground. His countenance, which is highly pleasing, and full of natural gentleness, expresses only a smile of pity at the fancied errors of the apostle, mingled with delight derived from his eloquence. He waits, with an inclined head, in passive and serene expectation. If a shrewd intelligence is discovered in his eyes, it is too gentle to disturb the general expression of tranquillity

"Behind are two other young men: the first discovers a degree of superciliousness with his vexation; his companion is more disgusted, and more morose

"These, and the two young figures previously described, are not introduced merely to fill up the group; they may be intended as pupils to the philosophers before them, though by some considered as young Romans, who have introduced themselves from ennui or curiosity

"Beyond is a character in whose mind the force of truth and eloquence appears to have produced conviction; but pride, vanity, or self-interest, impel him to dissemble. His finger, placed upon the upper lip, shows that he has imposed silence upon himself

"In the centre is seated a group from the academy. The skill of Raphael in this instance is eminent. These figures are not only thrown into shade, to prevent their interference with the principal figure; but, from their posture, they contribute to its elevation, and at the same time vary the line of the standing group

"It seems as if the old philosopher in profile, on the left, had offered some observations on the apostle’ s address; and that he was eagerly listening to the reply of his sage friend, in whose features we behold more of the spirit of mild philosophy. The action of his fingers denotes his habit of reasoning, and regularity of argument. The middle figure behind appears to be watching the effect which his remarks would produce

"The action of the young man, pointing to the apostle, characterizes the keen susceptibility and impetuosity of his age. His countenance expresses disgust, approaching to horror. The other young man turns his head round, as though complaining of unreasonable interruption. The drapery of both the front figures in this group is finely drawn: the opening action of the knees in the one is beautifully followed and described by the folds; in the other, the compression, in consequence of the bent attitude, is equally executed; the turn of the head gives grace and variety to the figure

"The head introduced beyond, and rather apart, is intended to break the two answering lines of the dark contour of the apostle’ s drapery, and the building in the background

"In the group placed behind the apostle, the mind is astonished at the new character of composition. The finest light imaginable is thrown upon the sitting figure; and, as necessary, a mass of shade is cast upon the two others

"It is difficult to ascertain what or whom Raphael meant by that corpulent and haughty personage wearing the cap. His expression, however, is evident: malice and vexation are depicted in his countenance; his stride, and the action of his hand, are characteristic of his temperament

"The figure standing behind is supposed to be a magician. His dark hair and beard, which seem to have been neglected, and the keen mysterious gaze of his eye, certainly exhibit a mind addicted to unusual studies. Under him, the only remaining figure is one who listens with malignant attention, as though intending to report every thing. He has the aspect of a spy. His eye is full of danger to the apostle; and he crouches below that he may not be disturbed by communication

"If this figure be considered with reference to Dionysius, it may be remarked that Raphael has not only contrasted his characters, but even the two ends of his picture. By this means the greatest possible force is given to the subject. At the first survey, the subordinate contrasts may escape the eye, but these greater oppositions must have their effect

"When, from this detailed display of the cartoon, the eye again glances over the whole subject, including the dignity of the architecture; the propriety of the statue of Mars, which faces his temple; the happy management of the landscape, with the two conversation figures; the result must be an acknowledgment that in this one effort of art is combined all that is great in drawing, in expression, and in composition."Holloway’ s description of Raphael’ s Cartoon of Paul preaching at Athens.

Calvin: Act 17:30 - And the times of this ignorance // Now he willeth all men

30.And the times of this ignorance Because that is commonly thought to be good which hath been used of long time, and is approved by the common consent of all men; it might have been objected to Paul, why dost thou disannul those things which have been received, and used continually since the beginning of the world? and whom canst thou persuade that the whole world hath been deceived so long? as is no kind of abomination so filthy, which the Papists do not think to be well fortified with this buckler. Paul preventeth − ³⁰² this question; showing that men went astray so long therefore, because God did not reach out his hand from heaven, that he might bring them back again into the way. It may seem an inconvenient [a strange] thing, that men endued with reason and judgment should err so grossly and filthily in a most weighty matter. But Paul’s meaning is, that men do never make an end of erring, until God do help them. And now he assigneth no other cause why he did not redress this any sooner, save only his good pleasure. −

And assuredly we be not able to comprehend the reason why God did at a sudden set up the light of his doctrine, when he suffered men to walk in darkness four thousand years; at least seeing the Scripture doth conceal it, let us here make more account of sobriety than of preposterous wisdom. For they go about to bring God within bounds, which is a most unseemly thing, and contrary to nature herself, whosoever they be that will not suffer him to speak or hold his peace at his pleasure. Again, those that will not be content with his wisdom and secret counsel, must needs murmur against Paul, who teacheth manifestly that ignorance did reign in the world, so long as it pleased God to wink at it. Other some interpret it otherwise, that God did spare ignorance, as if he did wink, being unwilling to punish it; but that surmise is altogether contrary to Paul’s meaning and purpose, who meant not to lessen man’s fault, but to magnify the grace of God which did appear at a sudden, and it is proved to be false out of other places, because those who have sinned without law shall notwithstanding perish without law, ( Rom 2:12.) −

In some, Paul’s words carry with them this meaning only, that men were set upon blindness, until God did reveal himself unto them; and that we ought not too curiously and boldly to demand and require the cause why he put away darkness no sooner; but that whatsoever pleased him ought seem to us right and equal without making any more ado. For though this be a hard speech that men were miserably deceived long time, whilst that God made as though he saw it not, yet must we be content with, and stay ourselves upon his providence. And if at any time there come upon us a vain and perverse desire to know more than is meet for us, let us straightway call to mind that which Paul teacheth in many places, that it was a mystery hid since the beginning of the world, in that the light of the gospel did appear to the Gentiles at a sudden, ( Rom 16:25; Eph 3:9;) and that this is a token of the manifold wisdom of God, which swalloweth up all the senses of men. Again, let us remember that it doth not lessen the fault of men, because God would not heal their errors; forasmuch as their own conscience shall always hold them convict, that they cannot escape just damnation. And Paul (not that he might lay the fault and blame upon God, but that he might cut off occasion of curious and hurtful questions) said, that the world did err whilst God did wink. And hereby we learn how reverently we ought to think of God’s providence, lest any man should be so bold, as man’s nature is proud, to demand a reason of God of his works. −

Furthermore, this admonition is no less profitable for us than for the men of that time. The enemies of the gospel, when it beginneth to spring again, count it a great absurdity that God did suffer men to go astray so long under the apostasy of the Pope, as if (though there appear no reason) it were not as lawful for him now to wink at men’s ignorance as in times past. And we must principally note to what end he saith this; to wit, that the ignorance of former times may not hinder us from obeying God without delay when he speaketh. Most men think that they have a fair color for their error, so they have their fathers to keep them company, or so they get some patronage or defense by long custom; yea, they would willingly creep out here, − ³⁰³ that they may not obey the word of God. But Paul saith, that we not fet [seek] an excuse from our fathers’ ignorance when God speaketh unto us; because, though they be not guiltless before God, yet our sluggishness is more intolerable if we be blind at noonday, and lie as deaf, or as if we were asleep, when the trumpet of the gospel doth sound. − ³⁰⁴ −

Now he willeth all men In these words Paul teacheth that we must give ear to God so soon as he speaketh, as it is written, “Today, if ye will hear his voice harden not your hearts,” ( Psa 95:7; Heb 3:7.) For the stubbornness of those men is without excuse, who foreslow [neglect] this opportunity when God doth gently call them unto him. Also, we gather out of this place to what end the gospel is preached, to wit, that God may gather us to himself from the former errors of our life. Therefore, so oft as the voice of the gospel doth sound in our ears, let us know that God doth exhort us unto repentance. We must also note that he attributeth to God the person of the speaker, though he do it by man. For otherwise the gospel hath not so full authority as the heavenly truth deserveth, save only when our faith doth look unto him who is the governor of the prophetical function, and doth depend upon his mouth. −

Calvin: Act 17:31 - Because he hath appointed a day // By the man whom he hath appointed

31.Because he hath appointed a day He maketh mention of the last judgment, that he may awake them out of their dream. For we know how hard a matter it is for men to deny themselves. Therefore, they must be violently enforced unto repentance, which cannot be done better than when they be cited to appear before God’s judgment-seat, and that fearful judgment is set before them, which they may neither despise nor escape. Therefore, let us remember that the doctrine of repentance doth then take place, when men, who would naturally desire to flatter themselves, are awaked with fear of God’s judgment and that none are fit teachers of the gospel but those who are the criers or apparitors of the highest Judge, who bring those who are to come the Judge to plead their cause, and denounce the judgment hanging over their heads, even as if it were in their own hand. Neither is this added in vain, in righteousness, or righteously. For though all men in the world confess that God is a just Judge, yet we see how they, for the most part, pamper and flatter themselves; for they will not suffer God to demand an account farther than their knowledge and understanding doth reach. Therefore, Paul’s meaning is, that men do profit themselves nothing by vain flattery; because they shall not prejudice God’s justice by this means, which showeth that all that is an abomination before God which seemeth goodly in the sight of men, because he will not follow the decrees of men, but that form which himself hath appointed. −

By the man whom he hath appointed It is not to be doubted but that Paul spake more largely concerning Christ, that the Athenians might know that he is the Son of God, by whom salvation was brought to the world, and who had all power given him in heaven and earth; otherwise this speech, which we read here, should have had but small force to persuade. But Luke thought it sufficient to gather the sum of the sermon briefly. Yet is it to be thought that Paul spake first concerning the grace of Christ and that he did first preach him to be the Redeemer of men, before he made him a Judge. But because Christ is oftentimes contemned, when he offereth himself to be a Redeemer, Paul denounceth that he will once sharply punish such wicked contempt, because the whole world must be judged by him. The word [ ὁριζειν ] may be referred, as well unto the secret counsel of God, as unto external manifestation. Yet because the former exposition is more common, I do willingly embrace the same; to wit, that God, by his eternal decree, hath ordained his Son to be the Judge of the world; and that to the end the reprobate, who refuse to be ruled by Christ, may learn that they strive but in vain against the decree of God, which cannot be broken. But because nothing seemeth more strange to men, than that God shall judge in the person of man, Paul addeth afterward, that dignity of Christ, which were hard to be believed, was approved by his resurrection. −

The will of God alone ought to be so reverenced among us, that every man for himself subscribe to his decrees without delay. Because the cloak and color of ignorance useth oftentimes to be objected, therefore Paul saith plainly, that Christ was by his resurrection openly showed to be the Judge of the world, and that that was revealed to the eyes of men, which God had before determined with himself concerning him. For that point of doctrine, which Luke toucheth briefly in few words, was handled by Paul at large. He said not only in a word that Christ rose from death, but he did also intreat of the power of his resurrection as was meet. For to what end did Christ rise, but that he might be the first fruits of those which rise again? ( 1Co 15:23.) And to what end shall we rise again, but either to life or death? Whereupon it followeth, that Christ by his resurrection is declared and proved to be the Judge of the world. −

Calvin: Act 17:32 - Some mocked

32.Some mocked By this we see how great the carelessness of men is, whom neither the tribunal-seat of God, nor the majesty of the highest [supreme] Judge, doth make afraid, ( Act 26:23.) We have said that this is a most sharp prick, wherewith men’s minds are pricked forward to fear God, when his judgment is set before their eyes; but there is such unspeakable hardness in the contemners, that they are not afraid to count that a fable or lie which is spoken concerning the giving of an account of our life once. − ³⁰⁵ Notwithstanding, there is no cause why the ministers of the gospel should omit. − ³⁰⁶ the preaching of the judgment which is enjoined them. Though the wicked do laugh and mock, yet this doctrine, which they go about to make of none effect, shall so gird them, that they shall at length perceive that they have striven in vain with their snare. − ³⁰⁷ And no marvel if this point of Paul’s doctrine were derided at Athens; for it is a mystery hid from men’s minds, whereon the chiefest philosophers did never think, neither can we otherwise comprehend it, than when we lift up the eyes of faith unto the infinite power of God. And yet Paul’s sermon was not altogether without fruit; because there were some of the hearers which were desirous to profit and go forward. For when they say that they will hear him again, their meaning is, that though they were not as yet thoroughly persuaded, yet had they some taste, which did provoke them to be desirous to profit. Surely this desire was contrary to loathsomeness. − ³⁰⁸ −

Calvin: Act 17:34 - Among whom was also Dionysius

34.Among whom was also Dionysius Seeing that Luke doth name one man and one woman only, it appeareth that there was but a small number of those which believed at the first. For those other of whom he maketh mention remained indifferent; because they did neither wholly despise Paul’s doctrine, neither were they so thoroughly touched, that they joined themselves unto him that they might be his scholars. Luke maketh mention of Dionysius above the rest, because he was in no small authority among his citizens. Therefore, it is likely that Damaris was also a woman of some renown, [rank.] −

Furthermore, it is ridiculous in that the Papists [have] made of a judge an astrologer. But this is to be imputed partly to their ignorance, partly to their boldness, − ³⁰⁹ who, seeing they knew not what Areopagus or Mars’ Street meant, took to themselves liberty to feign whatsoever they would. And their rudeness is too gross, who ascribe the books of the heavenly and ecclesiastical hierarchy, and of the names of God, to this Dionysius. For the heavenly hierarchy is stuffed not only with many doltish and monkish trifles, but also with many absurd inventions, and wicked speculations. And the books of the Ecclesiastical Hierarchy do themselves declare that they were made many years after, when as the purity of Christianity was corrupt with an huge heap of ceremonies. As for the book of the names of God, though it have in it some things which are not altogether to be despised, yet it doth rather breathe out subtilties than sound godliness.

Defender: Act 17:30 - all men every where

Now that God has revealed Himself, not only in creation but also in His human incarnation in the Lord Jesus, He is no longer dealing mainly with just one nation. The gospel of salvation is for all men, and all must "repent" (that is, "change their minds") concerning the true God and their responsibility before Him."

Defender: Act 17:31 - judge the world

God, who created all men, must be the Judge of all men, and "the Judge of all the earth" will certainly "do right" (Gen 18:25). And since God both "created all things by Jesus Christ" (Eph 3:9), and has also "made peace through the blood of his cross, by him to reconcile all things unto himself" (Col 1:20), it is appropriate that "He shall judge" all things by Christ (Joh 5:22, Joh 5:27; Mat 25:31).

Defender: Act 17:31 - raised him from the dead

Death has always been man's greatest, and finally victorious, enemy (1Co 15:26), and only the Creator of life, the Judge who imposed the sentence of death because of sin (Gen 3:17-20), can conquer death. The founders and leaders of all other religions and philosophies eventually die, but Jesus Christ is alive! His tomb is empty, and He has ascended in His resurrection body to the Father in heaven. His bodily resurrection, which is the best-proved fact of biblical history, is the certain assurance that He is the Creator and Judge of all."

Defender: Act 17:32 - mocked

The response is typical. Whenever one preaches or witnesses of the creation and resurrection to unbelievers, especially to pagan evolutionists such as the Stoics and Epicureans, many will ridicule, some will defer judgment, and some will believe. The same is true, for that matter, when one witnesses to those monotheists (Jews, Muslims) who believe in a Creator but refuse to acknowledge that He must also be the Redeemer."

Defender: Act 17:34 - Dionysius the Areopagite

This term probably means that Dionysius was a member of the official council hearing Paul at the Areopagus ("hill of Ares" tribunal)."

TSK: Act 17:30 - the times // but

the times : Act 14:16; Psa 50:21; Rom 1:28, Rom 3:23, Rom 3:25

but : Act 3:19, Act 11:18, Act 20:21, Act 26:17-20; Mat 3:2, Mat 4:17; Mar 6:12; Luk 13:5, Luk 15:10; Luk 24:47; Rom 2:4; 2Co 7:10; Eph. 4:17-32, Eph 5:6-8; Tit 2:11, Tit 2:12; 1Pe 1:14, 1Pe 1:15, 1Pe 4:3

TSK: Act 17:31 - he hath appointed // given assurance // in that

he hath appointed : Act 10:42; Matt. 25:31-46; Joh 5:22, Joh 5:23; Rom 2:5, Rom 2:16, Rom 14:9, Rom 14:10; 1Co 4:5; 2Co 5:10; 2Ti 4:1; 2Pe 3:7; Jud 1:14, Jud 1:15

given assurance : or, offered faith

in that : Act 17:18, Act 2:23, Act 2:24, Act 2:32, Act 3:15, Act 3:16, Act 4:10, Act 5:30-32, Act 10:39-41, Act 13:30,Act 13:31; Luk 24:46-48; 1Co 15:3-8

TSK: Act 17:32 - some // We will

some : Act 17:18, Act 2:13, Act 13:41, Act 25:19, Act 26:8, Act 26:24, Act 26:25; Gen 19:14; 2Ch 30:9-11, 2Ch 36:16; Luk 22:63, Luk 23:11, Luk 23:36; 1Co 1:23, 1Co 4:10; Heb 11:36, Heb 13:13

We will : Act 24:25; Luk 14:18; 2Co 6:2; Heb 3:7, Heb 3:8

TSK: Act 17:34 - certain // the Areopagite

certain : Act 17:4, Act 13:48; Isa 55:10-11; Mat 20:16; Rom 11:5, Rom 11:6

the Areopagite : Act 17:19; Joh 7:48-52, Joh 19:38-42; Phi 4:22

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Act 17:30 - The times of this ignorance God winked at // But now commandeth all men every where to repent

The times of this ignorance God winked at to prevent an objection, lest any should think that they might continue in their unbelief, and fare as well as their progenitors, God is said to have overlooked them; as if he had counted them unworthy of his care and providence, and therefore he did not correct or instruct them. When any are left to go on in their sin, without God’ s instruction or correction, it is a sad sign that God scorns to look upon them, or to use any means to recover them.

But now commandeth all men every where to repent: under the gospel we are so far from having liberty to do what we list, that we are more nearly concerned to repent and become holy, Rom 13:11 Tit 2:11,12 1Pe 1:14,15 ; and all men, every where, without exception of time or place, are under this command of repentance; and cursed indeed will he be that does not observe it.

Poole: Act 17:31 - 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

He hath appointed a day, in the which he will judge the world: that God will judge the world his enemies have with trembling acknowledged, but when God will judge the world he hath concealed from his friends; yet the time is already set, Psa 96:13 2Co 5:10 , and we ought to be daily prepared for it.

In righteousness: shall not the Judge of all the world do right?

By that man whom he hath ordained our blessed Saviour, called here man, suitably to his death and resurrection, which St. Paul preached of; as also as man he is thus highly exalted for his debasing of himself for our sakes, Phi 2:9-11 .

Whereof he hath given assurance unto all men, in that he hath raised him from the dead an undeniable proof or argument, it being so difficult a matter to believe a world to come, when we see all things remain as they did in this world; and especially to believe, that in the general judgment Christ, whom they had judged, condemned, and executed, should be Judge: God therefore did glorify him, by raising him from the dead, that they and we might not be faithless, but believe, Rom 1:4 .

Poole: Act 17:32 - Some mocked // Others said, We will hear thee again of this matter

Some mocked the Epicureans, whom Paul had spoken against in his doctrine of the resurrection from the dead, and judgment to come.

Others said, We will hear thee again of this matter it is thought the Stoics, who did not think the resurrection to be impossible, but did acknowledge rewards and punishments in the world to come; yet, though this seem most likely, the grace of God is free and powerful, and can subdue any unto itself. We are sure that there are different soils into which the seed of the word is cast, Mat 13:1 .

Poole: Act 17:33

Leaving what he had said to God’ s blessing and their consideration.

Poole: Act 17:34 - Clave unto him // Dionysius the Areopagite // Damaris

Clave unto him in more than ordinary friendship; they were as glued to him; great was their love to the apostle, by whom their eyes were opened, nay, by whose ministry they were raised from the dead.

Dionysius the Areopagite one of that great council mentioned Act 17:19 , whose conversion might have a great influence on many.

Damaris who is thought to have been an honourable woman; such are mentioned Act 17:12 : or she might have been specially eminent for some grace or goodness she excelled in, and therefore hath a name upon record in the word of God.

Haydock: Act 17:30 - Overlooked

Overlooked. Despiciens, Greek: uperidon. It may either signify looking down on the ignorant world, and so taking pity of it; or rather that God having overlooked, and permitted mankind to go on so long in their sins, now invites them to repentance, by sending Jesus, their Saviour and Redeemer. See the Analysis, dissert. xxxiv. (Witham)

Haydock: Act 17:31 - Because he hath appointed

Because he hath appointed a day for judging all men with equity, by the man, to wit, Christ Jesus, a man, and also his true Son, whom he has appointed to be their judge; and by raising him (Jesus) from the dead, he hath made it credible, and given sufficient proofs of this truth, that every one shall rise from death. (Witham)

Haydock: Act 17:32 - When they heard of the resurrection of the dead

When they heard of the resurrection of the dead. This seemed so impossible, even to the philosophers among them, that some of them presently laughed, and made a jest of it. Others said, we will hear thee on this another time, and some believed. (Witham)

Haydock: Act 17:34 - Dionysius the Areopagite

Dionysius the Areopagite. This illustrious convert was made the first bishop of Athens. They martyrologies say, St. Paul raised him to that dignity. It is the same person, who, observing the convulsions of nature, which paid homage, as it were, to its God, expiring upon the cross, and not knowing the cause, is said to have exclaimed: Either the universe is falling to ruin, or the God of nature must be suffering. It appears from his writings, that he was, previous to his conversion, of the Platonic school. Ven. Bede was mistaken in supposing that he was afterwards the bishop of Corinth, of that name, who so successfully employed his pen for the good of the Church. This Dionysius lived a whole century after the Areopagite. (Estius)

Gill: Act 17:30 - And the times of this ignorance God winked at // but now commandeth all men everywhere to repent

And the times of this ignorance God winked at,.... Not that he approved of, or encouraged such blindness and folly, as appeared among the Gentiles, when they worshipped idols of gold, silver, and stone, taking them for deities; but rather the sense is, he despised this, and them for it, and was displeased and angry with them; and as an evidence of such contempt and indignation, he overlooked them, and took no notice of them, and gave them no revelation to direct them, nor prophets to instruct them, and left them to their stupidity and ignorance:

but now commandeth all men everywhere to repent; that is, he hath given orders, that the doctrine of repentance, as well as remission of sins, should be preached to all nations, to Gentiles as well as Jews; and that it becomes them to repent of their idolatries, and turn from their idols, and worship the one, only, living and true God: and though for many hundreds of years God had neglected them, and sent no messengers, nor messages to them, to acquaint them with his will, and to show them their follies and mistakes; yet now he had sent his apostles unto them, to lay before them their sins, and call them to repentance; and to stir them up to this, the apostle informs them of the future judgment in the following verse. Repentance being represented as a command, does not suppose it to be in the power of men, or contradict evangelical repentance, being the free grace gift of God, but only shows the need men stand in of it, and how necessary and requisite it is; and when it is said to be a command to all, this does not destroy its being a special blessing of the covenant of grace to some; but points out the sad condition that all men are in as sinners, and that without repentance they must perish: and indeed, all men are obliged to natural repentance for sin, though to all men the grace of evangelical repentance is not given: the Jews ^a call repentance מצות התשובה, "the command of repentance", though they do not think it obligatory on men, as the other commands of the law. The law gives no encouragement to repentance, and shows no mercy on account of it; it is a branch of the Gospel ministry, and goes along with the doctrine of the remission of sins; and though in the Gospel, strictly taken, there is no command, yet being largely taken for the whole ministry of the word, it includes this, and everything else which Christ has commanded, and was taught by him and his apostles; Mat 28:20.

Gill: Act 17:31 - 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 to all men // in that he hath raised him from the dead

Because he hath appointed a day,.... The day of judgment is fixed by God in his eternal purposes, and is sure and certain, and will come, though it is not known by men or angels; and this is a reason why God will have the doctrine of repentance everywhere published, both to Jews and Gentiles, since all must come to judgment: and the day for it is appointed by him,

in the which he will judge the world in righteousness; the whole world will be judged, and every individual in it, good and bad, righteous and wicked; and this judgment will be a righteous one; it will proceed according to the strict rules of justice and equity, and upon the foot of the righteousness of Christ, as that has been received or rejected by men, or as men are clothed with, or are without that righteousness:

by that man whom he hath ordained; Beza's ancient copy reads, "the man Jesus": not that the apostle means that Christ is a mere man; for then he would not be fit to be a Judge of quick and dead, and to pass and execute the definitive sentence; which requires omniscience and omnipotence: but preaching to mere Heathens, he chose not at once to assert the deity of Christ, though he tacitly suggests it: but intended, by degrees, to open the glories of his nature and office to them, he being the person God had from all eternity ordained, and in time had signified, should have all judgment committed to him, and by whom the last judgment shall be managed and transacted:

whereof he hath given assurance to all men: or full proof, both of his being the Judge, and of his fitness to be one, and also of the righteousness, according to which he will judge:

in that he hath raised him from the dead; whereby he was declared to be the Son of God; and when all power in heaven and in earth was given to him; and which was done for the justification of all those for whose offences he was delivered: and this seems to be the reason why the apostle calls Christ the Judge a man, that he might have the opportunity of mentioning his resurrection from the dead.

Gill: Act 17:32 - When they heard of the resurrection of the dead // some mocked // And others said, we will hear thee again of this matter

When they heard of the resurrection of the dead,.... Of a certain man that the apostle said God had raised from the dead, though they knew not who he was:

some mocked; at him, and at the doctrine he preached: these very likely were of the Epicurean sect, who disbelieved a future state; though, as Tertullian observes ^b, the doctrine of the resurrection was denied by every sect of the philosophers: it is a doctrine of pure revelation, and what the light of nature never taught men, and by which men being only guided, have declared against, and have treated it with the utmost ridicule and contempt. Pliny ^c reckons it, among childish fancies, and calls it vanity, and downright madness to believe it; as does also Caecilius in Minutius Felix ^d, and who even calls it a lie, and places it among old wives' fables; and Celsus in Origen ^e represents it as exceeding detestable, abominable, and impossible.

And others said, we will hear thee again of this matter; some think these were of the Stoic sect, who held a future state, and that the soul would live after the body, and had some notions which looked inclining to this doctrine: however, these thought there might be something in what the apostle said; they could not receive it readily, and yet could not deny it; they were willing to take time to consider of it; and were desirous of hearing him again upon that subject; in which they might be very open and upright; and this might not be a mere excuse to shift off any further hearing at that time, like that of Felix, in Act 24:1.

Gill: Act 17:33 - So Paul departed from among them.

So Paul departed from among them. As it was high time, when they fell to deriding and scoffing at him; for hereby they judged themselves unworthy of the Gospel ministry: the Ethiopic version adds, "from Athens"; but it does not appear that the apostle went directly out of the city; we read afterwards of his departing from Athens, Act 18:1 but the sense is, that he went out of the Areopagus, from that court of judicature; and from among the judges of it, and the philosophers of every sect, that stood around him in it; they having no more to say to him, nor he to them. And this shows, that he was not brought to be tried and judged, in order to be punished, but only to be heard concerning his doctrine; of which, when they had heard enough, he departed quietly, no one molesting him, unless with scoffs and jeers.

Gill: Act 17:34 - Howbeit, certain men clave unto him, and believed // among the which was Dionysius the Areopagite // And a woman named Damaris // And others with them

Howbeit, certain men clave unto him, and believed,.... There were some who were ordained to eternal life, to whom the Gospel came in power, and they received the love of the truth, and their hearts and affections were knit unto the apostle; and they followed him, and kept to him, and privately conversed with him, and believed his doctrine, and in Jesus Christ, whom he preached unto them; to these the Gospel was the savour of life unto life, when to the scoffers and mockers it was the savour of death unto death: and this is the fruit and effect of the Gospel ministry, wherever it comes:

among the which was Dionysius the Areopagite; a judge in the court of Areopagus: how many judges that court consisted of, is not certain, nor whether there was one who was superior to the rest; if there was such an one, Dionysius seems to have been he, since he is called the Areopagite. The business of this court was not only to try causes of murder, which seems to have been the original business of it; but by these judges the rights of the city were preserved and defended, war was proclaimed, and all law suits adjusted and decided; and they made it their business to look after idle and slothful persons, and inquire how they lived ^f: they always heard and judged causes in the night, in the dark, because they would only know facts, and not persons, lest they should be influenced by their afflictions, and be led wrong ^g; they were very famous in other nations for their wisdom and skill, and for their gravity and strict justice. Dolabella, proconsul of Asia, having a woman brought before him for poisoning her husband and son, which she confessed, and gave reasons for doing it, referred the matter to a council, who refused to pass sentence; upon which he sent the case to Athens, to the Areopagites, as to judges "more grave" and "more experienced" ^h: and hence these words of Julian the emperor ⁱ,

"let an Areopagite be judge, and we will not be afraid of the judgment.''

This Dionysius the Areopagite is said, by another Dionysius, bishop of the Corinthians, a very ancient writer ^k, to be the first bishop of the Athenians, which is more likely than that he should be a bishop in France. It is reported of him, that being at Heliopolis in Egypt, along with Apollophanes, a philosopher, at the time of Christ's sufferings, he should say concerning the unusual eclipse that then was, that "a God unknown, and clothed with flesh, suffered", on whose account the whole world was darkened; or, as, others affirm, he said, "either the God of nature suffers, or the frame of the world will be dissolved": it is also related of him that when he was converted by the apostle at Athens, he went to Clemens, bishop of Rome, and was sent by him with others into the west, to preach the Gospel; some of which went to Spain, and others to France, and that he steered his course to Paris, and there, with Rusticus and Eleutherius his "colleagues", suffered martyrdom ^l. The books ascribed unto him concerning the divine names, and ecclesiastical hierarchy, are spurious things, stuffed with foolish, absurd, and impious notions, and seem to have been written in the "fifth" century.

And a woman named Damaris; some of the ancients, and also some modern writers, take this woman to be the wife of Dionysius; but had she been his wife, she would have been doubtless called so; however, by the particular mention of her name, she seems to have been a person of some note and figure: the name is a diminutive from δαμαρ, Damar, which signifies a wife.

And others with them; with these two, as the Arabic version renders it; that is, with Dionysius and Damaris. These laid the foundation of a Gospel church at Athens. Dionysius, as before observed, was the first bishop, or pastor of it; it is also said that Narcissus, one of the seventy disciples, was bishop of this place; See Gill on Luk 10:1. In the "second" century Publius was bishop of the church at Athens, who suffered martyrdom for Christ in the time of Hadrian; and was succeeded by Quadratus ^m, who was famous for a writing he presented to the said emperor, in favour of the churches in common, and the success of it, about the year 128; at the same time, Aristides, a famous philosopher and Christian, flourished in the church at Athens, who wrote an apology for the Christian religion; and also Jovius, a presbyter and martyr, and a disciple of Dionysius; likewise Athenagoras, a man of great learning and piety, who wrote also an apology for the Christians, and a treatise concerning the resurrection of the dead, which are still extant; the former was written to the emperors Antoninus and Commodus: in the "third" century mention is made of the church at Athens; and Origen ⁿ speaks very honourably of it, as meek and quiet, and desirous of approving itself to God. In the "fourth" century it appears that there were Christians there, since Maximus the emperor stirred up wicked men to molest and distress them; and there was a Christian school there, in which Bazil and Gregory Nazianzen were brought up. In the "fifth" century there was a church in this place; and in the "sixth", a Christian school, in which Boethius Patricius learned the liberal arts; and in the "seventh" century mention is made of a bishop of Athens, who was in the sixth council at Constantinople ^o: thus far this church state is to be traced.