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Fate, and the Epicurean notion of indifference (verses 23, 24); of the Divine
Omnipresence, and of the autarkeia (self-sufficiency) of the One Great First Cause
(verse 25) in opposition to the popular theology; of the origin of all nations from one
blood, against the Athenian conceit of their own dignity as autochthones (indigenous to
the soil, as distinct from a settler); of the spirituality of the Godhead in opposition to
idolatry (verse29); of the witness to God's existence, and other attributes, in man's
conscience and in human nature, and in the visible world (verse 29). It concludes with a
reply to the objection that these are new doctrines (verse 30), and with a statement of the
doctrine of human accountability and universal judgment to come by One Whom God
has appointed; of which He has given a pledge by His resurrection from the dead."
It is to be regretted that the A.V. makes the Apostle open his address with a reference
to Athenian "superstition", for this at once alters the whole tone of his speech. A better
rendering would be: "I observe that in every respect ye are very religious." As Farrar
remarks, "It is possible to be `uncompromising' in opinions, without being violent in
language or uncharitable in temper."
The Apostle then proceeds:
"For as I passed by, and beheld the objects of your devotions, I found an altar with this
inscription, `TO THE UNKNOWN GOD'."
Diogenes Laertius tells us that the Athenians, suffering from an epidemic, were
commanded by Epimenides to allow sheep to wander at will, and wherever one lay down,
to sacrifice it to THE PROPER GOD. We also have the words of Philostratus: "It is
wise to speak well of all the gods, and that at Athens, where altars even of unknown gods
are erected."
It is absolutely necessary in speaking, that one's hearers, whether Jews or Gentiles,
believers or unbelievers, should have some common ground with the Speaker, which he
can use as a starting-point. The "common ground" between Paul and the Jew was
provided by the O.T. Scriptures and their Messianic testimony, and he accordingly
proceeded to prove from the Scriptures "that Jesus was the Christ". No such common
ground, however, was possible with the Apostle's audience on Mars' Hill. He therefore
seizes upon the confession of ignorance and need that stood out so pathetically on that
altar, and with that as a basis, he proceeds to lead his hearers on, until at last, by a series
of steps, he reaches his subject of "Jesus and the resurrection".
"Whom therefore ye ignorantly (or perhaps, `unconsciously') worship, Him declare I
unto you."
The Apostle then proceeds to demonstrate the folly both of idolatry and of both
schools of philosophy, by proclaiming the true nature of God, the Creator.
The fact that the Greeks of Athens had gone so far as to erect a statue in honour of
Hyrcanus, the High Priest, makes it quite within the realm of possibility that, having
adopted practically all the gods of Asia, Europe and Africa (see Jerome on Titus), they
might have included also the God of the Jews. They could not, however, have erected a
statue for the Jews abominated graven images. Also they could give their altar no name,