Paul at Mars Hill (Part 3)

July 9, 11:31 AMMethodist ExaminerJames-Michael Smith

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The ancient steps leading to Mars Hill that Paul would've climbed

[Click HERE for part 1 of this article and HERE for part 2]

Paul’s tactics give us valuable insight into the mindset of the apostle, as well as serving as an excellent example of balance in the presentation of the Gospel. 

Though no doubt prompted by the Holy Spirit, the tactics Paul uses in this sermon can, and indeed should be utilized by those engaged in the modern day apologetic task. Let us now examine these tactics and see what can be gleaned that can help us in our search for a practical apologetic.  

Right from the start, one cannot help but notice the politeness with which Paul addresses his listeners.  Though his spirit was deeply distressed by their idolatry, he still addresses them with respect. 

It is a common temptation, especially in an argumentative atmosphere, to see nonbelievers as “the enemy” and to speak to them as such.  This is not Paul’s tactic in this passage or in any of his epistles for that matter. 

In fact, throughout his writings it can be argued that his harshest words are directed at those who claim to be believers.  We, as Christians, must remember this as we engage with nonbelievers.  It should be the Gospel that offends rather than the one proclaiming the Gospel.  

However, lest we think that the Christian should sacrifice truth on the altar of politeness, we now turn to an equally visible aspect of Paul’s message: his incredible boldness. 

Paul doesn’t beat around the bush, so to speak, in dealing with the religion of the Athenians.  He tells them in no uncertain terms that the faith they possess in their idols is not only misplaced, but also foolish seeing as the idols they worship were fashioned by their very own hands.  Though undoubtedly offensive to his audience, this was truth that they needed to hear. 

At the opposite end of the spectrum from those seeking to offend are those Christians who feel that an unbeliever should never be told anything they might object to.  This extreme form of seeker-sensitive apologetics is foreign not only to Paul, but to the entire witness of scripture.  Many may be offended, but the Christian’s responsibility is to proclaim this message lovingly and faithfully, seeking neither to offend nor to appease those listening.

The one tactic of Paul in this sermon that has befuddled so many Christians who study it is his citing of pagan poets to strengthen his own argument.  He quotes Epimenedes (ca. 600 B.C.) and Aratus (ca. 400 B.C.), two poets whose works are referring to Zeus.  Many of the philosophers of Paul’s day interpreted them as speaking of the Logos, or truth itself. 

Whatever meaning they had to the Athenians, Paul uses them, as well as his referencing of the local temple of the unknown god, to describe Yahweh, the One True God, the God of Israel.  An important principle is seen here: the use of familiar language of a culture to engage that culture with the Gospel message.  Paul draws on imagery with which his audience is familiar with and speaks to them in language they can relate to and understand.  This is arguably the single most important aspect of this sermon in terms of apologetic value.  Indeed, the very nature of apologetics is to enter into the worldview of the nonbeliever and demonstrate the truth of the Gospel in and over their worldview’s objections. 

In commenting on this passage, NT scholar Richard Longenecker puts it this way:

By such maxims, Paul is not suggesting that God is to be thought of in terms of the Zeus of Greek polytheism or Stoic pantheism. He is rather arguing that the poets his hearers recognized as authorities have to some extent corroborated his message. In his search for a measure of common ground with his hearers, he is, so to speak, disinfecting and rebaptizing the poets' words for his own purposes. Quoting Greek poets in support of his teaching sharpened his message. But despite its form, Paul's address was thoroughly biblical and Christian in its content. 
[Longenecker, Richard, Expositor's Bible Commentary: Acts 17:22-31]

All truth is God’s truth; therefore wherever truth is found in a culture, its source is ultimately the God of the Bible.  It is the task of the apologist to demonstrate this to the nonbeliever.  As we see with Paul here in Athens, an effective apologetic does not refrain from using whatever inroads into the culture that may arise; indeed the apologist should look for any available truth present within the culture and then use such truth to point the way to Christ. 

Recently, more than a few Christians have taken notice to the Biblical truths sprinkled, albeit unintentionally, throughout the various media of music, television and movies.   Concerning Christian engagement of modern culture, John Stott says:

There is an urgent need for more Christian thinkers who will dedicate their minds to Christ, not only as lecturers, but also as authors, journalists, dramatists and broadcasters, as television script-writers, producers and personalities, and as artists and actors who use a variety of art forms in which to communicate the gospel.  All these can do battle with contemporary non-Christian philosophies and ideologies in a way which resonates with thoughtful, modern men and women, and so at least gain a hearing for the gospel by the reasonableness of its presentation.  Christ calls human beings to humble, but not to stifle, their intellect.
[Stott, John R.W., The Spirit, the Church, and the World: The Message of Acts (Downers Grove: Inter-Varsity Press, 1990) p. 281]

[To be continued...]