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Acts 17:23
Verse
Context
Paul’s Address in the Areopagus
22Then Paul stood up in the meeting of the Areopagus and said, “Men of Athens, I see that in every way you are very religious. 23For as I walked around and examined your objects of worship, I even found an altar with this inscription: TO AN UNKNOWN GOD. Therefore what you worship as something unknown, I now proclaim to you.
Sermons
Chuck Smith
Art KatzArt Katz
St. John Chrysostom
Zhiming YuanSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
Beheld your devotions - Σεβασματα, The objects of your worship; the different images of their gods which they held in religious veneration, sacrificial instruments, altars, etc., etc. To the Unknown God - ΑΓΝΩΣΤΩ ΘΕΩ. That there was an altar at Athens thus inscribed, we cannot doubt after such a testimony; though St. Jerome questions it in part; for he says St. Paul found the inscription in the plural number, but, because he would not appear to acknowledge a plurality of gods, he quoted it in the singular: Verum, quia Paulus non pluribus Diis indigebat ignotis, sed uno tantum ignoto Deo, singulari verbo usus est. Epist. ad Magn. This is a most foolish saying: had Paul done so, how much would such a begging of the question have prejudiced his defense in the minds of his intelligent judges! Oecumenius intimates that St. Paul does not give the whole of the inscription which this famous altar bore; and which he says was the following: Θεοις Ασιας και Ευρωπης και Λιβυης, Θεῳ αγνωϚῳ και ξενῳ, To the gods of Asia, and Europe, and Africa: To The Unknown and strange God. Several eminent men suppose that this unknown god was the God of the Jews; and, as his name יהוה was considered by the Jews as ineffable, the Θεος αγνωϚος may be considered as the anonymous god; the god whose name was not known, and must not be pronounced. That there was such a god acknowledged at Athens we have full proof. Lucian in his Philopatris, cap. xiii. p. 769, uses this form of an oath: νη τον αγνωϚον τον εν Αθηναις, I swear by the Unknown God at Athens. And again, cap. xxix. 180: ἡμεις δε τον εν Αθηναις αγνωϚον εφευροντες και προσκυνησαντες, χειρας εις ουρανον εκτειναντες, τουτῳ ευχαριϚησομεν ὡς καταξιωθεντες, etc. We have found out the Unknown god at Athens - and worshipped him with our hands stretched up to heaven; and we will gave thanks unto him, as being thought worthy to be subject to this power. Bp. Pearce properly asks, Is it likely that Lucian, speaking thus, (whether in jest or in earnest), should not have had some notion of there being at Athens an altar inscribed to the unknown God? Philostratus, in vit. Apollon. vi. 3, notices the same thing, though he appears to refer to several altars thus inscribed: και ταυτα Αθηνῃσι, οὑ και αγνωϚων Θεων βωμοι ἱδρυνται, And this at Athens, where there are Altars even to the Unknown Gods. Pausanias, in Attic. cap. 1. p. 4, edit. Kuhn., says that at Athens there are βωμοι Θεων των ονομαζομενων αγνωϚων, altars of gods which are called, The Unknown ones. Minutius Felix says of the Romans, Aras extruunt etiam ignotis numinibus. "They even build altars to Unknown Divinities." And Tertullian, contra Marcion, says, Invenio plane Diis ignotis aras prostitutas: sed Attica idolatria est. "I find altars allotted to the worship of unknown gods: but this is an Attic idolatry." Now, though in these last passages, both gods and altars are spoken of in the plural number; yet it is reasonable to suppose that, on each, or upon some one of them, the inscription αγνωϚῳ Θεῳ, To the unknown god, was actually found. The thing had subsisted long and had got from Athens to Rome in the days of Tertullian and Minutius Felix. See Bp. Pearce and Dr. Cudworth, to whose researches this note is much indebted. Whom therefore ye ignorantly worship - There is here a fine paronomasia, or play on the words. The apostle tells them that (on their system) they were a very religious people - that they had an altar inscribed, αγνωϚῳ Θεῳ, to the unknown God: him therefore, says he, whom, αγνουντες, ye unknowingly worship, I proclaim to you. Assuming it as a truth, that, as the true God was not known by them, and that there was an altar dedicated to the unknown god, his God was that god whose nature and operations he now proceeded to declare. By this fine turn he eluded the force of that law which made it a capital offense to introduce any new god into the state, and of the breach of which he was charged, Act 17:18; and thus he showed that he was bringing neither new god nor new worship among them; but only explaining the worship of one already acknowledged by the state, though not as yet known.
Jamieson-Fausset-Brown Bible Commentary
as I passed by and beheld your devotions--rather, "the objects of your devotion," referring, as is plain from the next words, to their works of art consecrated to religion. I found an altar . . . To the--or, "an" unknown god--erected, probably, to commemorate some divine interposition, which they were unable to ascribe to any known deity. That there were such altars, Greek writers attest; and on this the apostle skilfully fastens at the outset, as the text of his discourse, taking it as evidence of that dimness of religious conception which, in virtue of his better light, he was prepared to dissipate. Whom therefore ye ignorantly worship--rather, "Whom, therefore, knowing Him not, ye worship," alluding to "The Unknown God." him declare--announce. I unto you--This is like none of his previous discourses, save that to the idolaters of Lycaonia (Act 14:15-17). His subject is not, as in the synagogues, the Messiahship of Jesus, but THE LIVING GOD, in opposition to the materialistic and pantheistic polytheism of Greece, which subverted all true religion. Nor does he come with speculation on this profound subject--of which they had had enough from others--but an authoritative "announcement" of Him after whom they were groping not giving Him any name, however, nor even naming the Saviour Himself but unfolding the true character of both as they were able to receive it.
John Gill Bible Commentary
For as I passed by,.... Or "through"; that is, through the city of Athens: and beheld your devotions; not so much their acts of worship and religion, as the gods which they worshipped; in which sense this word is used in Th2 2:4 and the altars which were erected to them, and the temples in which they were worshipped; and so the Syriac and Arabic versions render it, "the houses", and "places of your worship"; and the Ethiopic version, "your images", or "deities", I found an altar with this inscription, TO THE UNKNOWN GOD. Pausanias (p) speaks in the plural number of altars of gods, that were named unknown, at Athens; and so says Apollonius Tyanaeus to Timasion (q) it is wisest to speak well of all the gods, especially at Athens, where there are altars to unknown gods: it may be, there were altars that had the inscription in the plural number; and there was one which Paul took particular notice of, in the singular number; or the above writers may speak of altars to unknown gods, because there might be many altars with this inscription: the whole of the inscription, according to Theophylact, was this; "to the gods of Asia, Europe, and Lybia (or Africa), to the unknown and strange god;'' though Jerom (r) makes this to be in the plural number: certain it is, that Lucian (s) swears by the unknown god that was at Athens, and says, we finding the unknown god at Athens, and worshipping with hands stretched out towards heaven, gave thanks unto him: the reason why they erected an altar with such an inscription might be, for fear when they took in the gods of other nations, there might be some one which they knew not; wherefore, to omit none, they erect an altar to him; and which proves what the apostle says, that they were more religious and superstitious than others: or it may be they might have a regard to the God of the Jews, whose name Jehovah with them was not to be pronounced, and who, by the Gentiles, was called "Deus incertus" (t); and here, in the Syriac version, it is rendered, "the hidden God", as the God of Israel is called, Isa 45:15 and that he is here designed seems manifest from what follows, whom therefore ye ignorantly worship, him declare I unto you; which could not be said by him of any other deity. God is an unknown God to those who have only the light of nature to guide them; for though it may be known by it that there is a God, and that there is but one, and somewhat of him may be discerned thereby; yet the nature of his essence, and the perfections of his nature, and the unity of his being, are very little, and not truly and commonly understood, and the persons in the Godhead not at all, and still less God in Christ, whom to know is life eternal: hence the Gentiles are described as such who know not God; wherefore, if he is worshipped by them at all, it must be ignorantly: and that they are ignorant worshippers of him, appears by worshipping others more than him, and besides him, or him in others, and these idols of gold, silver, brass, wood, and stone; and by their indecencies and inhumanity used in the performance of their worship: wherefore a revelation became necessary, by which men might be acquainted with the nature of the divine Being, and the true manner of worshipping him; in which a declaration is made of the nature and perfections of God, and of the persons in the Godhead, the object of worship; of the counsels, purposes, and decrees of God; of his covenant transactions with his Son respecting the salvation of his chosen people; of his love, grace, and mercy, displayed in the mission and gift of Christ to be the Saviour and Redeemer of them; of the glory of his attributes in their salvation; and of his whole mind and will, both with respect to doctrine and practice; and which every faithful minister of the Gospel, as the Apostle Paul, shuns not, according to his ability, truly and fully to declare. (p) Attica, p. 2. (q) Philostrat. Vita Apollonii, l. 6. c. 2. (r) In Titum 1. 12. (s) In Dialog. Philopatris. (t) Lucan. Pharsalia, l. 2.
Acts 17:23
Paul’s Address in the Areopagus
22Then Paul stood up in the meeting of the Areopagus and said, “Men of Athens, I see that in every way you are very religious. 23For as I walked around and examined your objects of worship, I even found an altar with this inscription: TO AN UNKNOWN GOD. Therefore what you worship as something unknown, I now proclaim to you.
- Scripture
- Sermons
- Commentary
(John - Part 48): A Proper Concept of God
By A.W. Tozer5.5K54:16ExpositionalMAT 6:33JHN 1:1JHN 8:11ACT 17:23ROM 3:23ROM 6:23HEB 4:15In this sermon, the preacher discusses the concept of leisure and how it affects our ability to learn and grow spiritually. He acknowledges that Americans have more leisure time than anyone else in the world due to the convenience of modern gadgets. However, he emphasizes that even with this leisure, Americans still do not have enough time to truly engage in deep learning. The preacher suggests that God knew this and therefore brought salvation down to a level that is accessible to all, regardless of their level of education or leisure. He uses examples from nature and personal experiences to illustrate the idea that God's message is not limited to the learned, but is available to all who are willing to trust in Him.
(Through the Bible) Leviticus 21-24
By Chuck Smith1.7K46:27LEV 23:1LEV 23:15LEV 24:14ACT 17:23In this sermon, the speaker emphasizes the importance of recognizing that each community has its own unique characteristics and that God has a specific plan to reach each community. The speaker encourages listeners to be open to God's plan and to align their hearts with His desires. The speaker also discusses the corrupting influence in the history of the church and how some parables have been misinterpreted. The sermon concludes with a plea for the church to seek the guidance of the Holy Spirit and to strive to reach each community with God's love and message of salvation.
Apostolic Foundations (3 of 12)
By Art Katz81359:16ApostolicMAT 6:33ACT 13:2ACT 17:23ACT 17:26ACT 17:301CO 15:521TH 1:1In this sermon, the preacher emphasizes the urgency of the gospel message and the imminent judgment of God. He challenges the idea that the gospel is simply a pleasant and soothing message, asserting that it is actually the apocalyptic heart of God's plan for restoration. The preacher encourages believers to embrace their responsibility to proclaim the truth, even if it means being labeled as dogmatic or intolerant. He draws inspiration from the apostle Paul's boldness in preaching the gospel, highlighting Paul's uncompromising message of repentance and the coming judgment of God. The sermon concludes with a call to eagerly anticipate the return of Christ and to endure persecution and suffering, knowing that it will be worth it all when the King establishes his kingdom.
Russ-04 вечную перспек
By Art Katz48854:19EternityMAT 24:36ACT 17:23ACT 17:30ROM 2:52CO 5:102TI 4:2HEB 9:27In this sermon, the preacher discusses the concept of freedom in relation to the world and its power. He shares a personal experience of being stopped by a policeman for no apparent reason, highlighting the arbitrary exercise of power. The preacher criticizes the world for removing God from its creation and reducing Christianity to a mere preference. He emphasizes the emptiness and deception of a godless existence and calls for a return to a life of significance and repentance towards the living God. The sermon challenges believers to live with an eternal perspective and resist the distractions and temptations of the world.
Titus 1:12-14
By St. John Chrysostom0PSA 51:10ISA 1:16ISA 55:8ACT 17:231CO 9:20TIT 1:12TIT 1:14John Chrysostom delves into the complexities of Paul quoting Epimenides, a Cretan prophet, who called the Cretians liars, to emphasize the importance of rebuking and correcting those who stray from the faith and are influenced by false teachings. Chrysostom explains how Paul strategically uses Greek testimonies to confront and challenge the beliefs of the Athenians, highlighting the need to address different audiences with tailored approaches. He stresses the significance of sound doctrine, rebuking sharply when necessary, and avoiding distractions from Jewish fables and man-made commandments that deviate from the truth.
God and China
By Zhiming Yuan0PSA 29:10PSA 47:2PSA 77:14JER 10:10MAT 5:45JHN 1:4ACT 14:16ACT 17:23ACT 17:26ROM 1:19ROM 3:29Zhiming Yuan delves into the intricate relationship between Christianity and Chinese culture, exploring the historical tensions, biases, and hindrances that have existed over the past 5000 years. He challenges the notion that Christianity and Chinese history are unrelated, emphasizing the essential connections between the two based on the concept of God defined in the Bible. Yuan highlights the need for Chinese Christians to engage in concrete research to confirm and manifest God's will in Chinese culture, rather than following the ways of atheists or being influenced by cultural biases.
Profiting From the Word 2. the Scriptures and God
By A.W. Pink0Knowledge Of GodSupernatural RevelationPSA 36:9PSA 63:1JHN 3:3ACT 17:23ROM 6:131CO 1:211CO 2:142CO 4:62TI 3:162PE 1:21A.W. Pink emphasizes the supernatural nature of the Scriptures as a divine revelation from God, asserting that true knowledge of God can only be attained through a spiritual understanding imparted by the Holy Spirit. He warns against the dangers of a mere intellectual grasp of Scripture, which can lead to a superficial faith devoid of genuine transformation. Pink highlights that a true relationship with God results in a profound reverence for His commandments, a deeper trust in His sufficiency, and a heartfelt delight in His perfections. He calls for believers to recognize God's claims, fear His majesty, and submit to His providences, as these are indicators of profiting from the Word. Ultimately, Pink encourages a life that reflects a supernatural experience of God, evidenced by a transformed heart and life.
The Scriptures and God
By A.W. Pink0Knowledge Of GodSupernatural RevelationPSA 36:9JHN 3:3JHN 17:3ACT 17:231CO 1:211CO 2:142CO 4:62TI 3:162PE 1:211JN 5:20A.W. Pink emphasizes the supernatural nature of the Scriptures as a divine revelation, asserting that they are not merely inspired but verbally dictated by God. He warns against human theories that undermine their authority and highlights the necessity of a supernatural revelation to truly know God, which cannot be achieved through mere intellectual study. Pink argues that a genuine knowledge of God leads to a transformed life, characterized by a deeper reverence for His commandments, a firmer trust in His sufficiency, and a more fervent praise for His goodness. He stresses that true conversion involves recognizing God's claims and submitting to His will, resulting in a supernatural experience that is evident in the believer's life. Ultimately, Pink calls for a return to a biblical understanding of God, contrasting it with the paganized views prevalent in modern Christianity.
Service: Are We Disciplined to Obey God or Impulse?
By Oswald Chambers0ACT 17:231CO 3:92CO 10:5Oswald Chambers emphasizes the importance of focusing on God in all aspects of our work, urging us to maintain a childlike worshipful heart and to avoid distractions that hinder our cooperation with Him. He highlights the need for disciplined obedience to Christ, rather than impulsive actions, and the necessity of aligning our will with the Father's, just as Jesus did. Chambers reminds us that true earnestness is found in obeying God and bringing every project under His authority through disciplined spiritual transformation.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
Beheld your devotions - Σεβασματα, The objects of your worship; the different images of their gods which they held in religious veneration, sacrificial instruments, altars, etc., etc. To the Unknown God - ΑΓΝΩΣΤΩ ΘΕΩ. That there was an altar at Athens thus inscribed, we cannot doubt after such a testimony; though St. Jerome questions it in part; for he says St. Paul found the inscription in the plural number, but, because he would not appear to acknowledge a plurality of gods, he quoted it in the singular: Verum, quia Paulus non pluribus Diis indigebat ignotis, sed uno tantum ignoto Deo, singulari verbo usus est. Epist. ad Magn. This is a most foolish saying: had Paul done so, how much would such a begging of the question have prejudiced his defense in the minds of his intelligent judges! Oecumenius intimates that St. Paul does not give the whole of the inscription which this famous altar bore; and which he says was the following: Θεοις Ασιας και Ευρωπης και Λιβυης, Θεῳ αγνωϚῳ και ξενῳ, To the gods of Asia, and Europe, and Africa: To The Unknown and strange God. Several eminent men suppose that this unknown god was the God of the Jews; and, as his name יהוה was considered by the Jews as ineffable, the Θεος αγνωϚος may be considered as the anonymous god; the god whose name was not known, and must not be pronounced. That there was such a god acknowledged at Athens we have full proof. Lucian in his Philopatris, cap. xiii. p. 769, uses this form of an oath: νη τον αγνωϚον τον εν Αθηναις, I swear by the Unknown God at Athens. And again, cap. xxix. 180: ἡμεις δε τον εν Αθηναις αγνωϚον εφευροντες και προσκυνησαντες, χειρας εις ουρανον εκτειναντες, τουτῳ ευχαριϚησομεν ὡς καταξιωθεντες, etc. We have found out the Unknown god at Athens - and worshipped him with our hands stretched up to heaven; and we will gave thanks unto him, as being thought worthy to be subject to this power. Bp. Pearce properly asks, Is it likely that Lucian, speaking thus, (whether in jest or in earnest), should not have had some notion of there being at Athens an altar inscribed to the unknown God? Philostratus, in vit. Apollon. vi. 3, notices the same thing, though he appears to refer to several altars thus inscribed: και ταυτα Αθηνῃσι, οὑ και αγνωϚων Θεων βωμοι ἱδρυνται, And this at Athens, where there are Altars even to the Unknown Gods. Pausanias, in Attic. cap. 1. p. 4, edit. Kuhn., says that at Athens there are βωμοι Θεων των ονομαζομενων αγνωϚων, altars of gods which are called, The Unknown ones. Minutius Felix says of the Romans, Aras extruunt etiam ignotis numinibus. "They even build altars to Unknown Divinities." And Tertullian, contra Marcion, says, Invenio plane Diis ignotis aras prostitutas: sed Attica idolatria est. "I find altars allotted to the worship of unknown gods: but this is an Attic idolatry." Now, though in these last passages, both gods and altars are spoken of in the plural number; yet it is reasonable to suppose that, on each, or upon some one of them, the inscription αγνωϚῳ Θεῳ, To the unknown god, was actually found. The thing had subsisted long and had got from Athens to Rome in the days of Tertullian and Minutius Felix. See Bp. Pearce and Dr. Cudworth, to whose researches this note is much indebted. Whom therefore ye ignorantly worship - There is here a fine paronomasia, or play on the words. The apostle tells them that (on their system) they were a very religious people - that they had an altar inscribed, αγνωϚῳ Θεῳ, to the unknown God: him therefore, says he, whom, αγνουντες, ye unknowingly worship, I proclaim to you. Assuming it as a truth, that, as the true God was not known by them, and that there was an altar dedicated to the unknown god, his God was that god whose nature and operations he now proceeded to declare. By this fine turn he eluded the force of that law which made it a capital offense to introduce any new god into the state, and of the breach of which he was charged, Act 17:18; and thus he showed that he was bringing neither new god nor new worship among them; but only explaining the worship of one already acknowledged by the state, though not as yet known.
Jamieson-Fausset-Brown Bible Commentary
as I passed by and beheld your devotions--rather, "the objects of your devotion," referring, as is plain from the next words, to their works of art consecrated to religion. I found an altar . . . To the--or, "an" unknown god--erected, probably, to commemorate some divine interposition, which they were unable to ascribe to any known deity. That there were such altars, Greek writers attest; and on this the apostle skilfully fastens at the outset, as the text of his discourse, taking it as evidence of that dimness of religious conception which, in virtue of his better light, he was prepared to dissipate. Whom therefore ye ignorantly worship--rather, "Whom, therefore, knowing Him not, ye worship," alluding to "The Unknown God." him declare--announce. I unto you--This is like none of his previous discourses, save that to the idolaters of Lycaonia (Act 14:15-17). His subject is not, as in the synagogues, the Messiahship of Jesus, but THE LIVING GOD, in opposition to the materialistic and pantheistic polytheism of Greece, which subverted all true religion. Nor does he come with speculation on this profound subject--of which they had had enough from others--but an authoritative "announcement" of Him after whom they were groping not giving Him any name, however, nor even naming the Saviour Himself but unfolding the true character of both as they were able to receive it.
John Gill Bible Commentary
For as I passed by,.... Or "through"; that is, through the city of Athens: and beheld your devotions; not so much their acts of worship and religion, as the gods which they worshipped; in which sense this word is used in Th2 2:4 and the altars which were erected to them, and the temples in which they were worshipped; and so the Syriac and Arabic versions render it, "the houses", and "places of your worship"; and the Ethiopic version, "your images", or "deities", I found an altar with this inscription, TO THE UNKNOWN GOD. Pausanias (p) speaks in the plural number of altars of gods, that were named unknown, at Athens; and so says Apollonius Tyanaeus to Timasion (q) it is wisest to speak well of all the gods, especially at Athens, where there are altars to unknown gods: it may be, there were altars that had the inscription in the plural number; and there was one which Paul took particular notice of, in the singular number; or the above writers may speak of altars to unknown gods, because there might be many altars with this inscription: the whole of the inscription, according to Theophylact, was this; "to the gods of Asia, Europe, and Lybia (or Africa), to the unknown and strange god;'' though Jerom (r) makes this to be in the plural number: certain it is, that Lucian (s) swears by the unknown god that was at Athens, and says, we finding the unknown god at Athens, and worshipping with hands stretched out towards heaven, gave thanks unto him: the reason why they erected an altar with such an inscription might be, for fear when they took in the gods of other nations, there might be some one which they knew not; wherefore, to omit none, they erect an altar to him; and which proves what the apostle says, that they were more religious and superstitious than others: or it may be they might have a regard to the God of the Jews, whose name Jehovah with them was not to be pronounced, and who, by the Gentiles, was called "Deus incertus" (t); and here, in the Syriac version, it is rendered, "the hidden God", as the God of Israel is called, Isa 45:15 and that he is here designed seems manifest from what follows, whom therefore ye ignorantly worship, him declare I unto you; which could not be said by him of any other deity. God is an unknown God to those who have only the light of nature to guide them; for though it may be known by it that there is a God, and that there is but one, and somewhat of him may be discerned thereby; yet the nature of his essence, and the perfections of his nature, and the unity of his being, are very little, and not truly and commonly understood, and the persons in the Godhead not at all, and still less God in Christ, whom to know is life eternal: hence the Gentiles are described as such who know not God; wherefore, if he is worshipped by them at all, it must be ignorantly: and that they are ignorant worshippers of him, appears by worshipping others more than him, and besides him, or him in others, and these idols of gold, silver, brass, wood, and stone; and by their indecencies and inhumanity used in the performance of their worship: wherefore a revelation became necessary, by which men might be acquainted with the nature of the divine Being, and the true manner of worshipping him; in which a declaration is made of the nature and perfections of God, and of the persons in the Godhead, the object of worship; of the counsels, purposes, and decrees of God; of his covenant transactions with his Son respecting the salvation of his chosen people; of his love, grace, and mercy, displayed in the mission and gift of Christ to be the Saviour and Redeemer of them; of the glory of his attributes in their salvation; and of his whole mind and will, both with respect to doctrine and practice; and which every faithful minister of the Gospel, as the Apostle Paul, shuns not, according to his ability, truly and fully to declare. (p) Attica, p. 2. (q) Philostrat. Vita Apollonii, l. 6. c. 2. (r) In Titum 1. 12. (s) In Dialog. Philopatris. (t) Lucan. Pharsalia, l. 2.