Paul's Utilization of the Aeropagus

[Article written by Matt Nevins. Originally published in his email newsletter “The Lamp.”]

No one who believes the Bible denies the need to spread the gospel of Christ. Paul said the gospel is God’s power to save those who will believe (Rom. 1:16). We understand the accounts contained in the book of Acts where the gospel was proclaimed by individuals (Acts 8:4), and at times when the saints assembled as the local church (Acts 20:7). However questions have been raised as to whether an organization separate from the local church has any right to hold a forum for the proclamation of the gospel. All things said and practiced need to have the authority of Christ to support it (Col. 3:17). The call for authority is needed, and this writer will call for it as zealously as others have done so in the past.

Before entering the discussion of this article, it is important to keep in mind that this study’s purpose is to objectively view the question and what the Scriptures teaches. “Whoever speaks, is to do so as one who is speaking the utterances of God,” nothing more, and certainly nothing less (1 Pet. 4:11). The goal is to be a people that can be described as ‘walking by faith.’ Therefore to profit from this study we must be objective and disregard preconceptions in order to gain the truth.

The Question at Hand

Questions have been raised to consider if an organization separate from the local church has any right to hold a forum for the proclamation of the gospel. Colleges and bookstores have been the focal point in many discussions on this matter. Motives will not be addressed, only the existence of the activity in question. Do not allow preconceptions and emotions to hinder or deter from the study. This writer will just discuss an example of an organization, a group of individuals working together within a given structure, making provisions for the discussion of the gospel of Christ.

The Context of Acts 17:16-34

The text under consideration for this study is Acts 17:16-34 where Paul was in the city of Athens. Before looking at the details it is important to understand the basic context. Paul had sown the seed on good ground in Berea, but was forced to leave when Jews from Thessalonica arrived in Berea to stir up the crowds (Acts 17:10-13). The Berean brethren escorted Paul to Athens and then returned to Berea to instruct Timothy and Silas to come to Athens as well (Acts 17:15).

Paul entered into Athens, was provoked by the idolatry, and therefore found opportunity to speak in the synagogue, the marketplace, and the Areopagus to those who would listen (Acts17:16-34). The duration of time that lapsed in from verse 16 to verse 34 is unknown, but we do know that people were listening. Among the listeners were Epicurean and Stoic philosophers that brought Paul to the Areopagus (Acts 17:18-21). It was at this point that Paul spoke concerning the Almighty God who was unknown to the Athenians and called for repentance (Acts 17:22-31). Some discarded what Paul said, but some believed Paul and joined him (Acts 17:32-34).

From this particular text, there are details that I have observed and discussed with others that I believe demonstrates the spreading of the gospel being done through the means and opportunity offered by an organization other than the local church. Paul is not mentioned anywhere as ‘standing condemned’ in his practice of speaking in the synagogue or in the Areopagus. Both assemblies were not the local church, neither Paul or the local church provided the forum for discussion, and yet Paul seized the opportunity to speak concerning the gospel of Christ.

The Invitation

This study will not investigate and describe the evidence of the synagogue as an organization separate from the local church, but will examine the Areopagus. Paul did not force himself before the assembly to speak, but was invited. The sermon, speech, address, or lecture (however you may prefer to describe it) that Paul gave was requested so that those present may understand the gospel that Paul preached (Acts 17:19-20).

To begin I would like to draw attention to Acts 17:17 where Paul was preaching in the synagogue and in the marketplace. Verse 17 shows Paul was active as he was in the marketplace each day. Paul saw the idolatry and knew that the people in Athens were in need to hear the truth of the One True God. The gospel message is for anyone who desires to serve God, and we see that Paul spoke to anyone who happened to be present (Acts 17:17). Paul worked as an individual spreading the gospel on his own accord while in the marketplace. Today we need to compare ourselves to Paul (1 Cor. 11:1), and see if we are as zealous for the Lord as we could and should be.

Among those present at least for one day were Epicurean and Stoic philosophers. These philosophers met Paul and were conversing concerning the gospel he proclaimed (Acts 17:18). The reactions were mixed among this crowd, some viewed Paul as a babbler while others found the message different, or unique, because of the resurrection of Jesus Paul taught. It is amazing how human nature has not changed through the centuries. The same reactions are given today as they were even on this occasion in Athens. Some will have their interest perked while others will reject the message without another thought. It is the possibility of sharing the gospel with one who will believe that needs to drive us as good stewards like it drove Paul.

Due to the interest that was sparked from Paul’s speaking, they took him and brought him to the Areopagus (Acts 17:19). The Areopagus was located on a limestone hill in Athens. The exact location within Athens is between the Acropolis, an elevated and fortified part of the city, and the Agora, the marketplace which was on a limestone hill (Nelson’s Illustrated Bible Dictionary 14, 96). This hill was a landmark known well by both the residents of Athens as well as strangers. It was upon the Areopagus where matters of business, crimes, religion, and philosophy were discussed.

It was the philosophers with whom Paul conversed that gave an invitation to speak at the Areopagus. Paul did not make the request to go, but was brought to the Areopagus upon invitation by those who could arrange this hearing of the gospel. The philosophers knew of the doctrine Paul taught, but desired to understand. Thus the invitation was given to Paul in these recorded words, “May we know what this new teaching is which you are proclaiming? For you are bringing some strange things to our ears; so we want to know what these things mean” (Acts 17:19-20). Paul did not demand to be heard at the Areopagus, but was invited to speak. The purpose of the invitation for the discourse was to explain the gospel of Christ for all present to hear.

The Areopagus and its Nature

Not much is said about the Areopagus, but it is described by the Text as a place where people assembled to discuss philosophy and theology. The Areopagus was not secretive, but was well known among both Athenians and strangers. “Now all the Athenians and the strangers visiting there used to spend their time in nothing other than telling or hearing something new” (Acts 17:21). This place became a melting pot for the exchange of differing thoughts, ideas, entertainment, education, as well as court hearings.

Matthew Henry in his commentary on this passage makes the following observations concerning the Areopagus:

The place they brought him to, in order to this public declaration of his doctrine; it was to Areopagus, the same word that is translated (Act_17:22) Mars’ Hill; it was the town-house, or guildhall of their city, where the magistrates met upon public business, and the courts of justice were kept; and it was as the theatre in the university, or the schools, where learned men met to communicate their notions. The court of justice which sat here was famous for its equity, which drew appeals to it from all parts; if any denied a God, he was liable to the censure of this court. Diagoras was by them put to death, as a contemner of the gods; nor might any new God be admitted without their approbation. Hither they brought Paul to be tried, not as a criminal but as a candidate (Henry vol. 6 p. 180-182).

The Areopagus was used for different purposes. Henry notes this location was used often for the exchange of ideas whether for the purpose of conducting public business, engaging in a hearing for the cause of justice, or used as a place to lecture on various activities ‘as the theatre in the university.’ It was on this occasion that Paul spoke to an audience, noted for forensic ability, concerning the hope that is within Christ.

In respect to the audience, Adam Clarke comments:

As Athens was renowned for its wisdom and learning, it became a place of public resort for the philosophers and students from different parts of the then civilized world. The flux of students was in consequence great; and these, having much leisure time, would necessarily be curious to know what was passing in the world, and would frequently assemble together, in places of public resort, to meet with strangers just come to the city; and either, as St. Luke says, to tell or hear some new thing (Clarke vol. 5 p.825).

The Athenians, and even visitors, would use their free time to listen to various philosophies. The motives for each individual cannot be accounted for as each may have a different attitude. Some may be sincere, while others are just concerned with knowing the latest in the world with no real concern for truth. It is not our job to judge the motives of those present. What is known is Paul spoke to an organized collective who was accustomed to hearing discourses, analyzing, and passing judgment based upon what is said. The people that would be present in Athens around this time were individuals who prided themselves in knowledge and made occasions to hear differing views on various topics.

The Areopagus and its Organization

Some may wish to argue that the Areopagus where Paul preached was just a place of leisure and had no real form of organization, only comprised of random individuals who gathered just to hear ‘some new thing.’ This would mean that Paul was merely at a hole in the wall location aside from the marketplace just randomly speaking. Previously it was noted that Paul was invited to speak before the Areopagus in order the council and its audience to hear the explanation of the gospel. Yet whether or not it was an organized entity still needs to be answered. Therefore it is important to investigate the Areopagus and determine if it was a free form arena, or if it was structured and taken seriously as a place of justice, education, and business transactions.

The Bible does not comment on the exact structure of the Areopagus at this point in time, but the Athenian Constitution did make provisions for a council to meet. Changes to the structuring of the Areopagus council did change throughout history, however the council remained even in the days of Paul as an organized collective. In section 4 of the Athenian Constitution by Aristotle records:

There was also to be a Council, consisting of four hundred and one members, elected by lot from among those who possessed the franchise. Both for this and for the other magistracies the lot was cast among those who were over thirty years of age; and no one might hold office twice until every one else had had his turn, after which they were to cast the lot afresh. If any member of the Council failed to attend when there was a sitting of the Council or of the Assembly, he paid a fine, to the amount of three drachmas if he was a Pentacosiomedimnus, two if he was a Knight, and One if he was a Zeugites. The Council of Areopagus was guardian of the laws, and kept watch over the magistrates to see that they executed their offices in accordance with the laws. Any person who felt himself wronged might lay an information before the Council of Areopagus, on declaring what law was broken by the wrong done to him. But, as has been said before, loans were secured upon the persons of the debtors, and the land was in the hands of a few (http://www.yale.edu/lawweb/avalon/medieval/athe1.htm).

This council is described as guardians with an assembly of 401 members upon creation. Not just anyone could serve, originally one had to be at lest 30 years old, and elected to the post. These individuals were chosen to act as a part of the council, and if one failed in upholding the duties prescribed then fines would be charged.

The Areopagus was not constructed of a band of individuals who could be compared to people lounging on porches discussing just anything, but was carefully organized and constructed. Later sections of the constitution does give comment to changes in the composition of the structure as time passed. Yet the organization remained, carrying out its various functions as designed by men.

To verify that a structure was indeed intact while Paul was in Athens is proven by the text. Luke, inspired of the Holy Spirit, made mention of an individual who believed the gospel and joined himself to Paul. Dionysius the Areopagite is mentioned as being among those who believed in Acts 17:34. This description is not describing his place of origin or residence. As previously discussed the Areopagus was a part of Athens like the Acropolis and the Agora. Paul had been speaking in the Agora, marketplace, to anyone present (Acts 17:17). Dionysius would not be an Areopagite as a resident, for it was a place of business, but rather he would most likely have been an Athenian in description. Dionysius is described as an Areopagite per his position within the city of Athens.

Describing individuals by his vocation is not foreign to the New Testament. Many individuals have been referred to by their vocation as description. Simon the tanner (Acts 9:43), Lydia who was a seller of purple (Acts 16:14), Demetrius a silversmith (Acts 19:24), and Felix the governor (Acts 23:24) are all examples who were described by their vocation by the same writer. Luke was not the only one who described individuals by their vocation. Paul marked Alexander the coppersmith when writing to Timothy (2 Tim. 4:14). Let it not be strange to refer to Dionysius by his vocation as an Areopagite.

Areopagites are simply members of the council or court that met at the Areopagus (Nelson’s Illustrated Bible Dictionary 95-96). This position is comparable to serving on the Supreme Court of the United States. This man would be one of great intelligence and good report among the Athenians. Clarke comments:

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 (Clarke vol. 5 p. 829).

The reference to an Areopagite allows for an organizational structure to be present in the days of Paul as a valid conclusion. It would be nonsensical for the Holy Spirit to refer to an individual being a member of an organization that did not exist at that time. Dionysius was a member of the Areopagus council or court and was present as Paul spoke in this arena provided, maintained, and ruled by the Areopagus. Again, Dionysius’s title of description in Acts 17:34 points to the existence of the organization.

Conclusion

The Areopagus was a place within Athens that was designed by men for the purpose of maintaining justice, business transactions, and lecturing on various ideologies, theologies, and philosophies similar to a university. There was also a council which presided over the Areopagus, of which Dionysius was a member. Historical as well as Scriptural contexts indicate that the Areopagus was an organization separate from the local church that made an opportunity for Paul to proclaim the gospel as an individual.

It was here at the Areopagus that Paul spoke concerning the UNKNOWN GOD before the Areopagus council. Paul could have refused to go with the philosophers who brought him and insisted to continue speaking in the synagogue and the marketplace since the Areopagus was not the local church. However Paul did not refuse. Paul spoke before the council on his own accord (Acts 17:22). Paul was in the midst of the Areopagus and addressed the men of Athens. The council allowed for the session and extended a possible future invitation (Acts 17:32), but we do not know if Paul held another session. As a result of the gospel being preached, Dionysius the Areopagite believed and joined Paul.

Paul was not condemned for using the opportunity extended to him by a secular organization. The Areopagus was its own organization, foundation, or establishment which functioned separately from the local church. If the sermon before the Areopagus circumvented the local church, Paul would not have spoken or would have stood condemned. However, no one is recorded as rebuking Paul as Paul rebuked Peter who stood condemned (Gal. 2:11). Paul said “Be imitators of me, just as I also am of Christ” (1 Cor. 11:1). Paul was not on trial, but gave a lecture, address, or discourse as one would at a lectureship, seminar, gospel meeting, etc. provided by an organization separate from the local church.

As man is fallible (Rom. 3:23), man is able to pervert and misinterpret the Scriptures. It is each individual’s responsibility to test the teaching being done and judge whether it is of God (1 Jn. 4:1). As we strive to follow the pattern we have in Scriptures (Col. 3:17), objective investigation must be done to answer any question related to the gospel, including the forum for its proclamation. Our specific study has investigated to see if a secular organization which is separate from the local church has the liberty to provide a forum for the gospel to be taught. Paul’s address at the location AND before the established council known as the Areopagus is a scriptural example that is relevant to this particular discussion among brethren today.