Dionysius the Areopagite,— As the court of Areopagus consisted of those who had bornethe office of archon, and such of the nobility as were eminent for their virtue and riches; as the most rigid manners were required of its members; and even their countenances, words, and actions, were required to be serious and grave, to a degree beyond what was expected from any other, even the most virtuous men, the acquisition of such a convert as Dionysius must, under the blessingof God, have done singular service to the Christian cause, and shewn it in a respectable light.
Inferences.—Nothing can be more striking than the conduct of St. Paul at Athens; more particularly if it be contrasted with the behaviour of the philosophers and wise men of the heathen world. He himself has asserted, that even those of them who knew God, did not glorify him as God. To prove the truth of this assertion, by an induction of particulars, would carry us beyond the limits of a work like this: but yet the point is too material to be passed over in silence. Let us then consider the case of one only; but of one, who among the good men in the heathen world was the best, and among the wise ones the wisest; I mean Socrates, the great philosopher of Athens. And were the wise men of antiquity to plead their cause in common, they could not put their defence into better hands.
We have an account of the speculative opinions of many of the wise men of Greece, preserved to us in authors of great credit; but of their practice and personal behaviour in life, little is said: which makes it hard to judge how far their own practice and conduct were influenced by their opinions, or how consistent they were in pursuing the consequences of their own doctrines. The case might have been the same with Socrates, had not a very particular circumstance put him under a necessity of explaining his conduct with respect to the religion of his country.
He had talked so freely of the heathen deities, and the ridiculous stories told of them, that he fell under a suspicion of despising the gods of his country, and of teaching the youth of Athens to despise their altars and their worship. Upon this accusation, he is summoned before the great court of the Areopagites, and happily the apology he made for himself is preserved to us by two of the ablest of his scholars, and the best writers of antiquity, Plato and Xenophon; and from both their accounts it appears, that Socrates maintained and asserted before his judges, that he worshipped the gods of his country, and that he sacrificed in private and in public upon the allowed altars, and according to the rites and customs of the city. After this public confession, so authentically reported by two so able hands, there can be no doubt of his case. He was an idolater, and had not, by his great knowledge and ability in reasoning, delivered himself from the practice of the superstition of his country. We see how far the wisdom of the world could go; let us now observe what the foolishness of preaching could do in the very same case.
St. Paul was in the same situation, as related in the chapter before us. He was accused in the same city of Athens of the same crime—that he was a setter forth of strange gods; and before the same great court of Areopagites, he made his apology. We have then the greatest and the ablest among the wise men of Greece, and an apostle of Christ, in the same circumstances; we have heard the Philosopher's defence that he worshipped the gods of his country, and as his country worshipped them. Let us now take a view of the apostle's "Ye men of Athens, &c." Acts 17:22-31.—a defence, which he closes with calling upon them, in the name of that great God whom he describes, to repent of their superstition and idolatry, which God would no longer bear, because he hath appointed a day, &c.
Which now of these two was a preacher of true religion? Let those who value human reason at the highest rate, determine the point.
The manner in which Socrates died, was one of the calmest and the bravest in the world, and excludes all pretence to say that he dissembled his opinion and practice before his judges out of any fear or meanness of spirit—vices, with which he was never taxed.
Consider we then,—Was it possible for any man, upon the authority of Socrates, to open his mouth against the idolatry of the heathen world, or to make use of his name for that purpose, who had so solemnly, in the face of his country, and before the greatest judicature of Greece, borne testimony to the gods of his country, and the worship paid them?
The city of Athens soon grew sensible of the injury done to the best and wisest of their citizens, and of their own great mistake in putting Socrates to death. His accusers and his judges became infamous; and the people grew extravagant in doing honours to the memory of the innocent sufferer. They erected a statue, nay, a temple to his memory; and his name was had in honour and reverence. His doctrines upon the subjects of divinity and morality were introduced into the world, with all the advantage that the ablest and politest pens could give; and they became the study and entertainment of all the considerable men of Greece and Rome who lived after him.
It is also well worth observing, that from the death of Socrates to the birth of Christ, were about 400 years; a time sufficient to make the experiment, how far the wisdom of Socrates, attended with all the advantages before mentioned, could go in reforming the world. And what was the effect of all this? Can we name the place where religion was reformed? Can we name the man who was so far reformed, as to renounce the superstition of his country? None such are to be found: and how should there? since the greater the credit and reputation of Socrates, the more strongly did they draw men to imitate his example, and to worship as their country worshipped.
Let us consider, on the other side, what was the consequence of preaching the gospel. St. Paul entertained the Athenians with no fine speculations; but he laid before them, in the plainest dress, the great and momentous truths of religion: he openly rebuked their idolatry, and condemned their superstition. The gospel was published in the same manner every where. The first preachers of it were enabled to support it by miracles, and most of them shed their blood in defence of its truth.
By these means they came likewise to have credit and authority in the world: but in these two cases there was this great difference: the corrupt example of Socrates was a dead weight upon the purity of his doctrine, and tended to perpetuate superstition in the world. The authority and example of St. Paul and the other apostles went hand in hand, and, under the grace of God, united their force to root out idolatry. There was likewise this farther difference: The doctrine of Socrates could go only among the learned: the doctrines of the gospel were artless and plain, and suited to every man's capacity.
For near 400 years the disciples of Socrates had the world to themselves, to reform it, if they could. In all which time there is no evidence remaining, that the religion of the world was the better for their wisdom. But in much less time the gospel prevailed in most parts of the known world: wherever it came, superstition and idolatry fled before it; and in little more than three centuries the Roman empire became visibly Christian, which completed the victory over the Heathen deities. And if we may judge by this comparison, between the wisest of men, and an apostle of Christ, the words of that apostle will appear fully verified, where he declares that the world by wisdom knew not God, and that by the foolishness of preaching God has provided salvation for them who believe. 1 Corinthians 1:21.
If then it appears from history, and the experience of the world before us, that men for ages together lived in ignorance of the true God, and of true religion; and that reason was not at all able to contend against inveterate errors and superstitions; let us not be so vain as to imagine that we could have done more in the same circumstances than all or any who lived in the many ages of idolatry. If we consider to what height arts and sciences were carried in those days, and the politeness of Greece and Rome in all parts of learning, we shall have little reason to imagine that men have grown wiser in worldly wisdom, as the world has grown older. If we have more light in matters of religion, (and undoubtedly we have more,) it should lead us to consider to whom we are indebted for the happy change; and to give all the praise to him, to whom alone we are indebted for it.
If then the means made use of to introduce the gospel into the world, were such as were infinitely proper and necessary to subdue vice, and error, and prejudice; if the great truths of Christianity have been propagated from age to age by methods which from experience have been found effectual to the salvation of all that truly and perseveringly believe:—if we discover these marks in the gospel, surely we see enough to convince us, that the gospel is the power of God, and the wisdom of God, unto salvation.
REFLECTIONS.—1st, As the style of this and the following chapter changes from we to they, it has been conjectured that St. Luke staid at Philippi till St. Paul returned thither, ch. Acts 20:5-6. His farther travels are here recorded.
1. He, with his companions, Silas and Timothy, passed through Amphipolis and Apollonia; whether he preached in either of these places, is not said; his route was directed probably under a divine impulse to Thessalonica. Not discouraged by his ill usage at Philippi, he was bold in his God, to speak the gospel unto them also, 1 Thessalonians 2:2 and, as his manner was, having found there a synagogue of Jews, he went in unto them, to make them the first tender of the gospel word. Three sabbath-days successively he reasoned with them out of the scriptures; and as they admitted the sacred authority of Moses and the prophets, he appealed to their writings in proof of the doctrines which he advanced, opening their scope and intention; and particularly by the texts which related to the Messiah, alledging from them, that Christ, far from being that temporal king and earthly conqueror which they expected, must needs have suffered, in order to obtain spiritual and eternal redemption for his faithful saints, and must have risen again from the dead, in proof of his having completed the great work of atonement which he had undertaken; evidently proving from the scriptures, that these things must be accomplished in the Messiah; and that this Jesus whom I preach unto you, is Christ, in whom all the prophesies concerning the Messiah were fulfilled, and in no other; and that therefore this must be he that should come, nor must they look for another.
2. His preaching was powerful and convincing, and the Spirit of truth set it home to the consciences of many of his hearers. Some of them, who were Jews, believed, and made immediate profession of the truth which they had embraced; they consorted with Paul and Silas, as casting in their lot with them, and ready to share their weal and woe; and of the devout Greeks a great multitude, and of the chief women not a few. Thus the foundations were laid of a most flourishing church; multitudes of Gentiles, as well as proselytes, being converted by the great apostle's labours, 1 Thessalonians 1:9.
3. No where could they find rest from the malice of their inveterate enemies. The Jews which believed not, moved with envy at the success of St. Paul's preaching, and the respect paid to him by the Gentiles, as well as by many of their own synagogue, took unto them certain lewd fellows, of the baser sort, and gathered a company, a profligate mob, the scum of the earth; and by these they set all the city on an uproar, raising a riot against the preachers of the gospel; and assaulted the house of Jason, where St. Paul and his companions lodged; and sought to bring them out to the people, that they might expose them to the exasperated populace. And when they found them not, they having prudently withdrawn for their security, they drew Jason, and certain brethren who were at his house, unto the rulers of the city, crying, These that have turned the world upside down, are come hither also, spreading their pestilential errors, to the destruction of all peace and good neighbourhood, and sowing the seeds of discord and sedition to the ruin of the state; whom
Jason hath received into his house, countenanced, and abetted. And these all do contrary to the decrees of Caesar, and evidently shew their disaffection and disloyalty to his government, saying, that there is another king, one Jesus, who is universal Lord of all, to whom every knee must bow, in opposition to Caesar our only Lord and emperor. And they troubled the people and the rulers of the city, when they heard these things, lest some rebellion was really in meditation, or lest the jealous emperor Claudius should entertain suspicions of their negligence, however innocent they knew the apostles to be, and however satisfied they were of the injustice of the accusation. Note; (1.) They who are the enemies and disturbers of the people of God, are usually the vilest of mankind, abandoned profligates, lost to all sense of justice and virtue. (2.) If men offend, the magistrates are to judge; but to make the rabble judges and executioners, is to place madness on the seat of justice. (3.) It has been a common accusation, that the gospel turns the world upside down, and creates all disturbances; but they who bring the charge, will not see that they themselves are the troublers, and that their own passions and perverseness occasion the very evils of which they complain. (4.) The kingdom of Jesus is far from interfering with the civil government; nay, it is one essential part of it to be submissive to the powers that are; so malicious is the accusation of those who would insinuate its dangerous tendency to the peace of kingdoms.
4. The magistrates, on inquiry, finding no ground for the accusation, discharged Jason and his friends, on security taken for their appearance, if required. And thus ended this threatening affair, through the moderation of the rulers, without any farther ill consequence.
2nd, Though, to avoid the present storm, St. Paul and his companions judged it most prudent to fly from Thessalonica, the Lord had work for them to do elsewhere.
1. The brethren sent them away by night unto Berea, to conceal them from the fury of their persecutors; and no sooner were they arrived, than they took the first opportunity of going into the synagogue of the Jews, to preach the gospel to them, evil-entreated as they had so lately been by them at Philippi and Thessalonica. True charity is never weary of well-doing, nor tired out with repeated provocations.
2. These Jews of Berea were more noble than those in Thessalonica, free from prejudices, more candid inquirers after truth, of more enlarged sentiments, and ready to give a fair hearing to those who differed from them in opinion; and therefore they received the word with all readiness of mind, embracing it most cheerfully, as soon as they were convinced of the truth; and, not taking the matter upon trust, they searched the scriptures daily, whether those things were so; comparing diligently St. Paul's preaching with the scriptures to which he appealed, and examining carefully the passages which he explained, that they might comprehend their genuine meaning. Note; (1.) The doctrines of the gospel fear no scrutiny; we wish for nothing more, than that our hearers would seriously examine whether these things be so. (2.) Searching the scriptures should be our daily business and delight; and their minds will be filled with noble and exalted sentiments and principles, who follow in simplicity these sacred oracles.
3. Great was the effect of St. Paul's preaching, on minds so disposed to examine candidly into what they heard. Many of the Jews believed: also of honourable women which were Greeks, and of men, not a few.
4. The inveterate malice of the Jews will not suffer the apostle to rest in peace in any place. Hearing of the success of the word of God at Berea, they came thither also, and stirred up the people, using every calumny to incense the mob against them.
5. The brethren at Berea, knowing that against St. Paul the malice of the Jews was principally levelled, sent him away, to go as it were to the sea, to prevent farther search. But Silas and Timotheus abode still at Berea, to confirm the disciples, and carry on the work of God.
6. St. Paul, with those who accompanied him, took the road to Athens, where was the most renowned university of Greece; and, when the brethren returned, he sent orders to Silas and Timothy to follow him speedily.
3rdly, While St. Paul waited at Athens for the arrival of his fellow-labourers, we are told,
1. With what grief and indignation he beheld the idolatry of the inhabitants, and what zeal burned in his bosom on seeing their abominations. Unable, therefore, to restrain himself any longer, he entered the synagogue; beginning, as usual, with the Jews and devout proselytes, disputing mildly with them, and answering all their objections against that Messiah whom he preached unto them: and not resting there, he daily talked with those whom he met in the places of public concourse, remonstrating against their absurd idolatry, and seeking to turn them from those stocks and stones which they worshipped, to the service of the living God. Note; When we have Christ's cause at heart, we shall be ready to speak a word for him in all companies, and have his interests constantly uppermost.
2. The philosophers, with whom this seat of Grecian literature abounded, could not silently pass by, unnoticed, this zealous disputant; and therefore some of the Stoics and Epicureans, their two most famed sects, though in opinions utterly opposite, united their forces against him. Some of them with great contempt said, What will this babbler say? prating at this strange rate? Others, with indignation at his attempt to introduce what they thought new deities, said, He seemeth to be a setter forth of strange gods, or foreign demons, because he preached unto them Jesus, and the resurrection.
3. In order to hear at large what he had to say for himself, they brought him to Areopagus, a hill dedicated to Mars, where the supreme court of the judges sat, who determined all matters, civil or religious; and, a number of philosophers being assembled, they said, May we know what this new doctrine, whereof thou speakest, is? For thou bringest certain strange things to our ears: we would know therefore what these things mean. Among all the volumes which crowded their libraries, the writings of Moses and the prophets, probably, were unknown to them: and since their professed research was after truth, they desired to hear a full account of the doctrine which he maintained and inculcated. And, in this matter, curiosity seems to have prompted them more than any real desire of being informed; it being the character of the Athenians in general, that they, and the strangers who resorted thither, spent their time in nothing else, but either to tell or to hear some new thing. Note; It is a miserable abuse of precious time, thus to spend it in gaping after news and novelty; and, instead of real wisdom, can only produce superficial talkativeness.
4thly, Never was discourse more admirably suited to the auditory, than this of St. Paul's. Having now to do, not with Jews who admitted revelation, but with idolatrous philosophers, who, amid their innumerable deities, were without God in the world, the apostle sets himself to lead them to the knowledge of him, whom they ignorantly worshipped.
1. In the midst of a numerous audience of senators, philosophers, and others, who desired to hear what he had to say, he begins with a general remark, which he had made during his abode among them; Ye men of Athens, I perceive that in all things ye are too superstitious, more addicted to the worship of gods, or demons, than other people; which he mentions, not perhaps with a view immediately to upbraid them with it as their crime, but to engage their attention to his discourse, as persons of more than ordinary professed devotion.
2. He informs them, that he had particularly observed on one of their altars this inscription, TO THE UNKNOWN GOD, which, though a confession of their ignorance, intimated a desire to know and worship him; and many have thought that this altar was dedicated to the God of Israel, whose name Jehovah, the Jews never pronounced.
3. He tells them that this God whom they ignorantly worshipped, him declared he unto them; not as a setter forth of strange gods, to add to their number other deities, nor of new gods; but to bring them to the knowledge of him, who was the only living and true God, and to direct them how he was acceptably to be served; whom they with blind devotion adored, though unknown. So prudently and persuasively does he introduce and urge the glorious truths he had to deliver, even from the idolatry which he condemned.
4. He describes the God that he preached, as the great Creator, Governor, and Lord of all; the author of life and being to every creature, and who filleth heaven and earth with his presence. He made the world, and all things therein, which sprung not from a fortuitous concourse of atoms, nor subsisted from eternity, as the different sects of philosophers taught, but was the work of the Almighty, and spoken into being at his word; who, seeing that he is Lord of heaven and earth, the author and owner of all, dwelleth not in temples made with hands, nor can his immensity be circumscribed by these narrow bounds: neither is worshipped, or served with men's hands, as though he needed any thing, images, shrines, temples, or offerings, to increase his felicity; who is in himself infinitely blessed and glorious, and incapable of receiving any addition to his self-sufficient happiness; seeing all that the creature possesses, comes from him; for he giveth to all life, and breath, and all things; their being, with all the supports and comforts of it, they receive from him, but can add nothing to him: and hath made of one blood all nations of men, for to dwell on all the face of the earth, who are originally descended from the same pair, which should stain the pride of pedigree, and teach us to love as brethren; and hath determined the times before appointed, and the bounds of their habitation, has ordained the regular seasons of the year, (see Genesis 1:14.-viii. 22.) and has fixed the limits of the habitations of the different nations of the earth. See the Annotations. And in all the dispensations of his providence, the end that he proposes is, that they should seek the Lord, engaged by all the kindness and bounties of his providential hand, if haply, amid the darkness, blindness, and ignorance of their fallen minds, they might feel after him, and find him, groping as the blind, through the creatures, and rising from the consideration of the visible objects around them, to the knowledge of his eternal power and Godhead: though he be not far from every one of us, filling heaven and earth with his presence, and exerting in every place his perpetual agency; for in him we live, and move, and have our being; brought into being by his power, supported by his providence, and preserved by his care; as certain also of your own poets have said, particularly Aratus, For we are also his offspring. Note; (1.) He who gave us our being, has a full right to dispose of us according to the good pleasure of his will: to murmur at our lot, is to rebel against his providence. (2.) We can never be thankful enough for that blessed book of God, which teaches more substantial wisdom in one page, yea, in one line, than is contained in all the volumes of poets and philosophers.
5. As the consequence of the doctrine which he advanced, he infers the absurdity of idolatry, and exhorts them to turn unto the living God. Forasmuch then as we are the offspring of God, created by him, and in his image, we ought not to put so gross an affront upon him, as to think that the Godhead is like unto gold, or silver, or stone graven by art or man's device, however rich the materials, or exquisite the workmanship. And the times of this ignorance God winked at, with wondrous patience and long-suffering bearing with these abominations; but now, in the superabundant riches of his grace, overlooking all that is past, he is pleased to make a revelation of himself and his designs to the world in general; and commandeth all men every where to repent, engaging them thereunto by the most encouraging promises of pardon and acceptance through a Redeemer, and warning them by all the awful judgments which will descend on the heads of those who persist in their impenitence and idolatry; 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. The day will arrive; the judgment will be impartial and strict, from the fullest knowledge of the characters of men; the person is appointed to whom all judgment is committed; his resurrection from the dead gives the fullest assurance to all who will inquire into the evidence of the fact, with its connections of God's approbation of him, and his appointment to this high office: and as there can be no exception to his sentence, there lies no appeal from his bar, an awful scene, which we cannot too often place before us, and under which our daily conduct should be influenced, that we may be found of him in peace at that day.
5thly, We have an account of the effects of St. Paul's preaching to this philosophic audience.
1. Some ridiculed his strange notions, and, on the mention of the resurrection of the dead, so contrary to the maxims of their philosophy, they mocked at the absurdity of such an assertion; whilst others, deferring to determine upon the matter for the present, promised to give it a second hearing at their leisure. Note; (1.) We are not to think the worse of the sacred truths of God, because profane philosophers or wits ridicule, and make a jest of them. (2.) They who put off the concerns of their souls, which demand present attention, to some future day, usually find something else constantly to engage them, till it is too late.
2. The apostle's words were not however wholly ineffectual. Though the generality persisted in their scientific ignorance and philosophic pride, yet when St. Paul departed, and the assembly broke up, certain men clave unto him, immediately commencing, a connection with him; and believed that gospel which he preached unto them; among the which was Dionysius the Areopagite, a member of the supreme court of judicature before which St. Paul appeared; and a woman of note and distinction, named Damaris, and others with them, who, under the power of divine grace, were turned from idols to serve the living and true God.