Spreading the Good News in a Post-modern world

            In the book of Ecclesiastes, one of the most reoccurring phrases found therein is the enigmatic, “there is nothing new under the sun.”  Despite what the liberals believe, and despite what our fallen culture asserts, the Bible is not an irrelevant book in need of a desperate revision.  Nor is it out-dated or passé.  In fact, we see that the same problems have permeated every culture since the fall in Genesis 3; the only difference is that they are packaged a little different.  Let’s face it: sin is sin.  The days we live in are no different than the days of Noah, our cities resemble more of Sodom and Gomorrah than we’d like to think. 

            In the first-century, the apostle Paul faced the same problem we as Christians face today, namely, making a seemingly irrelevant gospel relevant to an ‘enlightened’ culture.  You see, Paul was ordained by God to be a missionary to the Gentiles, people utterly destitute of God’s Word, and therefore ignorant of who He was. 

            Likewise, the culture we live in is by-and-large utterly destitute of any understanding of the Bible.  Kids are not taught the Ten Commandments or the Lord’s Prayer like they used to be 20 years ago.  Jesus is nothing more than a curse word.  Evolution is force-fed down our throats ad nauseum by our schools, by the media, and even by our government.  To believe in the One true and living God is seen as a confession of ignorance.  Even if there is an afterlife, one can get there any way they please.  The list goes on and on.

But in God’s sweet providence, He has given us an inspired paradigm for evangelizing a post-modern and post-Christian culture.  In the 17^th chapter of the book of Acts, Paul is in Athens, a city once renown and esteemed as a great philosophical metropolis.  And what he does there is remarkable, and something we as Christians in the 21^st century would do well to learn from.  

I.                   How Paul Connects with the Athenians (17:16-23)

The first thing to be noted is that while Paul was in Athens waiting for Timothy and Silas, his heart was utterly grieved by the city’s rampant idolatry (v.16).  The more idols he saw the more he became distressed.[1]  This is because Paul has a “connection” to the Athenians that even precludes his arrival to the city, namely, that as human beings they have been made in the image of God (Gen. 1:27), being created for the sole purpose of bringing glory and honor to Him.  Paul did not need to know anything about these people for his heart to be grieved other than the fact that they were human beings created by and for God. 

Since the nature of man has not changed since Paul’s time, we have this same connection with all of mankind, regardless of culture or age.  God has made humans in His image, and has left His imprints not only in nature (Psalm 19), but also within their very soul (Romans 1-2).  It is imperative that we remember that every person in this world has some form of knowledge of the true and living God.  This ageless truth must be our first ‘touch point’ wherewith we can evangelize the world.

Yet this ‘knowledge’ that the world has of God is only enough to damn them, for sin has caused the human heart to become deceitfully wicked above all things.  Paul’s second point of contact with the Athenians is he knows that as human beings, they are radically depraved and set against God.  It is no wonder why Paul’s heart is broken before he even sees one Athenian face.  Our second point of contact with mankind is therefore to realize that as fallen creatures, they are naturally set against the things of God, and have been blinded by the god of this world.

Having these presuppositions as his main points of contact, Paul is now ready to seek out establishing more physical, concrete connections whereby he may more intimately relate to the people.   Our text shows us that this is exactly what he did: Paul spent much time analyzing their idols.[2]  Before he even interacts with them in person, he takes the necessary time to study his mission-field.[3]  Like Paul, we too must make our selves aware of our environmental surroundings, looking for the right points of contact so we can more effectively grab their attention and refocus it towards the Savior.  Basically, the plethora of idols littering the city confirmed the previous truths that all men are naturally religious but fallen.  Paul knows exactly what he is doing, for now he has concrete evidence wherewith he may prove to them these two truths, and better point them to their need of Jesus Christ. Of great importance then is the studying of the people and culture with whom God has providentially set in our midst.  There is an abundance of evidence against them that proves to them their need of Christ.  May we with Paul learn the art of adaptation, becoming all things to all people so that by all possible means we might save some (1 Cor. 9:22).

As was his custom, Paul immediately located the nearest synagogue and began to reason day by day with the Jews and the God-fearing Greeks.  This was always his strategy. Paul first shares the gospel to those who indeed had at least a rudimentary knowledge of the Scriptures, since he realized that the greatest contact point for sharing the gospel is the very Bible that contains the gospel he preaches. The Jews, having been entrusted with the very oracles of God, most certainly had an advantage over the Gentiles (Rom. 3:1-2).  Talk of Messiah was not foreign to their thinking, and so Paul labored with them first that he might prove to them from the very Scriptures they were familiar with that in Jesus Christ all the promises of God are Yes and Amen.  Let us not forget this vital truth.  The great connection we can have with anyone is the Scriptures, as they evidence the gospel of Jesus Christ (cf. Luke 24:27).

But Paul also knew that the gospel is the power of salvation to all who believe, to the Gentile as well as the Jew (cf. Rom. 1:16-17; 10:10-15).  And so he was also compelled to preach the gospel freely to anyone who would listen (cf. 1 Cor. 9:16-23).  This is why he incessantly took the glorious message of Christ to the marketplace daily as well, speaking to all “those who happened to be there” (v.17).  Perhaps a point of contact might be established with those passing by.  This teaches us a valuable lesson.  As just mentioned the best contact point we can ever have as we evangelise is the Scriptures.  Those of us who are parents or Sunday School teachers must not forget this.  Learning all those stories as a boy may not save little Johnny, but the Lord may well use them as points of contact to open up his mind when the gospel is preached to him later in life.  Thus we see the great importance of building a foundation set upon the very Word of God.  The result of removing this foundation from our society (e.g. no prayer or 10 commandments in school) is the very reason why I am writing this paper on how to witness to those who are completely ignorant of the Scriptures. 

Our text goes on to tell us that a group of Epicurean and Stoic philosophers caught wind of Paul’s message, resulting in a friendly discussion[4] of this so-called “new teaching.”  Being ignorant of the OT Scriptures, they were still somewhat unclear about Paul’s teaching of Jesus and the resurrection, and therefore Paul could not interact with these pagans in the same manner as with those he found in the Jewish synagogues.  Wanting to understand more about Paul’s “foreign gods,” they brought him to the Areopagus, wherein their respected philosophers could hear and judge his message.

Before proceeding, time must be taken to elaborate on the insult Paul received, as it opens up to us much about Paul’s method and his message to the Athenian pagans in the marketplace.  At that time, the word ‘seed-picker’ conjured up a pejorative image of a person whose communication lacked sophistication.[5]  In the eyes of the Epicureans and Stoics, Paul was nothing more than a philosophical second-hander; he was nothing but a poor beggar who was severely lacking in the realm of philosophical thinking and dialogue.  This implies two things: first, Paul had at least a rudimentary knowledge of their philosophy, which he then used as a contact point wherewith he could spring board off into his gospel message.  This confirms the importance of studying our culture, as just mentioned before.  Paul used this contact point as an entranceway for him to preach the gospel.  Second, we see that Paul’s address was not meant primarily for his listener’s ears, but rather, their hearts.  Paul has not forgotten that these are fallen people with rebellious hearts.  And so we must also study the Scriptures.  Paul, the ever bumbling babbler’s “message and preaching were not with wise and persuasive words, but with a demonstration of the Spirit’s power, so that their faith might not rest on human wisdom, but on God’s power” (1 Cor. 2:4-5).  After picking up a seed or two of their thinking, he uses these seeds only as a contact point for the gospel.  No where is it ever implied that Paul reasons from their philosophies or worldviews.  Christ sent Paul to preach the gospel, but “not with wisdom and eloquence, lest the cross of Christ be emptied of its power” (1 Cor. 1:17).

It is perhaps before the Areopagus where Paul best connects with his audience.  Like any good preacher, Paul knew that he needed to grasp his hearers’ attention immediately in his introduction.  And so it must be first noted that Paul’s manner of addressing his audience was both respectful and gentle (cf. 1 Pet. 3:15).  We must remember that ridicule, anger, sarcasm, and name-calling are inappropriate weapons for the Christian’s apologetical defense.[6]  Since the Athenians were renown for intellect and learning, Paul begins his dialogue by complimenting them in regards to their citizenship and their spirituality, things they obviously took great pride in.  (Literally, he says, “Men, even more than that, you who are Athenian men[7], I see that in every way you are very[8] religious”).  Paul is not resorting to lies or exaggerations, nor is he trying to stroke their manes (cf. 2 Cor. 4:1-2); their city simply was full of idols,[9] because the people really were exceedingly religious (lit. “fearers of the gods”).  Even they themselves could not deny this.  Therefore Paul relates to them by citing the familiar, in order that he may launch into something that they were not familiar with, namely the gospel of Jesus Christ.

Paul continues to build contact points in their mind.  He informs them that upon his examination of their idolatrous city, he found an altar with the inscription: TO AN UNKNOWN GOD. Using an illustration that was undoubtedly familiar in their minds, Paul now has a referent wherewith he can take them from where they are, to where they need to be.  By doing this Paul can now show the people (as “religious” as they appear to be) that all they have is a distorted shadow of the true Light; and thus their worship is in vain, for they worship what they do not know (cf. John 4:22).  By alluding to this altar in particular, Paul is now able to begin contrasting their vain worship with his true worship of the one true and living God.  We learn here that the more specific we are with our points of contact, the better we are able to show them to the truth of the gospel.

As we continue through the text, we see that Paul does not merely use contact points to begin his sermon, but also uses them throughout.  After he grabs their attention by quoting two well-known pagan poets, he is able to speak about the infinite God in a way that they can relate, without dumbing down the message.  Again we see Paul illustrating and relating the familiar to the unfamiliar.  We learn much from this, and must do whatever it takes to have the gospel enter their minds.  Before the gospel reaches their heart, it must make sense in their minds.  Paul facilitates this by drawing upon something they knew rather well.

Despite the thought of some, Paul is not shamelessly alluding to their culture in hopes to gain their favor.[10]  Rather, he is using his contact points as concrete proof to show them that more than they realize, their concept of God is nothing more than a dark shadow.[11]  The pagan poetry serves only as launch pad wherewith he can move their minds toward God, and show them that these glimpses of truth point out that they have more in common with the God of Abraham than one would think.[12]  Certainly then, Paul’s appeals to the distorted teachings of the pagan authors as evidence that God’s revelation, though distorted by mankind, is none-the-less received by all men.  There can be no distortion if there is no substance to distort.  Truly the pagan’s perversion of the truth only confirms that they have some measure of awareness to it.[13]  Paul uses physical and intellectual examples to establish some kind of a point of contact with his listeners.  Once again, it is noted that the contact point developed is the one already mentioned, namely that man does indeed have some knowledge of the Most High; the physical example serves as proof for the spiritual truth.

From this account in Acts 17 we observe that every system or religion that man has ever concocted does have some form or evidence to affirm they have a rudimentary knowledge of the true Creator and God.  Our response must therefore be to assume this truth and find contact points that evidence this fact.  Best then are contact points that unwittingly convict them of their knowledge of God, for “deep down they (know this) to be true in spite of their systems.”[14]  Like Paul, me must appeal to the heart of natural man, whatever the mask they may wear.”[15]  We as preachers of the gospel must do no less.  Let us too strive to understand the environmental context we find ourselves in, seeking to find contact points with the people wherewith we may take them from where they are to where they need to be.

II.                Paul’s Deconstruction of their Idols & Reconstruction of the true God (17:23-29)

Unlike King Josiah, who in 1 Kings 23 had all the pagan idols smashed to pieces, Paul realizes that idolatry is really the symptom of the greater problem within, namely fallen nature.  Understanding that our struggle is not against flesh and blood (cf. Eph. 6:12), he does not wage war as the world does, for only divine power is able to uproot spiritual strongholds.   Instead of demolishing their shrines, he seeks rather to “demolish (their) arguments, and every pretension that sets itself up against the knowledge of God, taking captive every thought to make it obedient to Christ” (2 Cor. 10:4-5).  Unless Paul destroys their syncretistic pagan notions, they will understand Jesus Christ as just another ‘god’ whom they can add to their cultic collection.  And so what needs demolition is their rotten foundation.  And so Paul the wise master builder must also be Paul the skilful demolition man, by deconstructing their faulty worldview.  As we will see, he seeks to tear down their idols by showing them the absurdity of worshipping one who is unknown.

            Perhaps the best Scripture we can cross-reference is Romans 1:18-32, where Paul tells us that every idol is to be seen as a wicked distortion of the true and living God. Since this passage reveals the heart of the ignorant pagan, it is absolutely vital for us to have this looming in our mind as we work through Acts 17.  Ultimately, this passage confirms what has been said before: all people, including those who are completely ignorant of Scripture, in some way ‘know’ God; secondly, it shows us the depravity of their heart, which evidences itself in love for the creation and hatred for the Creator.  It is interesting how these two truths permeate every aspect of Paul’s evangelism: here he again uses these two presuppositions in his deconstruction of their idolatrous worship.[16]

Paul knew that this was precisely what was happening in Athens, for it was absolutely unmistakable that they had some form of divine truth (as evidenced by their abundance of shrines, altars and idols).[17]  This is why Paul can honestly tell them that they are “ignorant of the very thing they were worshipping” (v.23).[18]  But when we consider Paul’s theology of mankind’s radical depravity, this makes sense.  Fallen man has absolutely no ability to know or understand his infinitely holy Creator.  Though he cannot deny God’s existence, in no way can he ever “know” Him in a saving way.  Just as the people of Jerusalem and their rulers did not recognize (avgnoe,w) Jesus[19] and therefore condemned Him, so also do the pagan Athenians not truly recognize (avgnoe,w) God, and therefore attempt to condemn Him by their idolatry.[20]  To be sure, all of mankind has a basic knowledge of God (which often manifests itself in some form of zeal for or worship of something).  But because all have sinned in Adam, all therefore pervert the reason for which they were created.  Knowing this, Paul is not surprised that the Athenians are worshipping even “unknown gods.”  Indeed, they were very religious.  But theirs was one of ignorance.  Paul breaks down their idols by showing them the absurdity of worshipping one who is unknown. 

As we think about Paul’s reconstruction of the true God, it is to be noted that Paul’s discourse displays to us his immense knowledge of the OT Scriptures; truly, they saturate his message from beginning to end.  Though his contact points appealed to pagan influences, his speech was “typically a Jewish polemic regarding God, idolatry, and judgment…Paul did not say anything that an OT prophet could not have addressed to the Jews.”[21]  Here we are again reminded of the power of the Word of God when we preach.  Contact points must remain points for contact; they must never become our main points when we preach.  Though Paul did not get into the finer points of theology, he in no ways dumbed-down the message to accommodate his audience.  So too must our reasoning and preaching be “steeped in God’s special revelation.”[22]

However, we must remember that breaking down one’s altar(s) will only bring them to a neutral position.  In fact, if all we do is demolish their idols, it is certain that they will find others to abate their excuse to sin.[23]  And therefore we like Paul must start from ground zero.  Since a rock-solid foundation is essential for true evangelism, Paul must now build one for them (the Jews in a sense already had one, and therefore Paul could jump right in to the finer discussions of prophecy, etc.).  He does so by reinforcing their cognition of general revelation with special revelation (see also Acts 14:15-18), knowing that creation itself is the most obvious and universal contact point that one can use to move towards the Gospel.

 Being a good Jew, Paul immediately rebukes their pantheistic and atheistic notions by declaring that the one true and living God is Creator of the heavens and earth.[24]  As opposed to the pagan belief that various gods had corporately made the world (i.e. each was in charge of a various aspect), Paul declares that the true and living God by Himself created everything.  And since He has created everything, He has jurisdiction, dominion, and authority over His creation, including mankind; this is His right as Creator, as the very word ku,rioj (kurios, “Lord”) implies.[25]  He is not only the God of all creation, but also the Lord of all creation.[26]  Truly then, He is either Lord of all, or Lord not at all.  If He is Lord, then we are all under His authority, and what He says goes.  Paul will now press on to convince them that the Creator is indeed Lord of the universe; for if this can be proved, then His command for everyone to repent must be taken seriously.

And so Paul proceeds by declaring that this great Creator and Lord is not like their pagan gods who require man’s assistance and service.[27]  Because[28] He Himself[29] is continually giving[30] to everyone[31] life and breath and everything else, we are shown that He is completely self-sufficient.  He is not like their pagan gods who needs their service and maintenance and sacrifices.  If He were dependent upon the creation, He would not deserve the title Lord.

Continuing on, Paul says that if indeed the Creator is Lord, it is ludicrous that He be confined or subdued by and in His creation.[32]  This notion would also undo the very definition of Lord!   How absurd that the One who with His own hands created the heaven and the earth would consequently live in their temples built by the very hands He created.

Not only is God the Creator of all men, but He is the governing Lord of history, for we are told that every single nation has been established by the Lord.[33]  If this is so, it is thus rational to conclude that every nation and people owe their Creator the homage due Him.  Paul supports this fact by retelling them the actual account of Adam in the Garden of Eden.  Since the time of Adam, men, under the commission of Almighty God[34], have populated the world.[35]  This is all due to the sovereign power and eternal plan of this all-powerful God, who “marked out their appointed times in history and boundaries of their lands.”  Paul attributes every single event in all of history to the eternal will of God (cf. Isa. 46:10).  This God of the universe is not only Creator of man, but also the controlling Lord of history.[36] 

But this ruling Lord does not act arbitrarily.  Paul tells us that He indeed has a plan for it all: everything has been divinely appointed for the sole purpose[37] that mankind might “seek after Him, and perhaps reach out for Him and find Him, though He is not far from any one of us.” The great God and Lord of the universe is not some distant deity, but rather a very personal God who seeks intimate fellowship with His creation.  Because He desires this, He has left witness of Himself in the world (cf. Rom. 1:19).[38]

Indeed, therefore, if this Creator is Lord, then He is most certainly not dependent upon the creation.  In fact, as Paul tells us, it is only in Him that “we live and move and have our being.”  He is not the figment of our imagination.  Quite the contrary, He has created us and we are His offspring.  And if we are His offspring, says Paul, it is inconceivable to conceive of a Creator who was “formed by the art and imagination of mortals” (RSV).  Such a “God” cannot utterly save us from our sins.  We must have a true knowledge of God before we can have a true relationship with Him (cf. John 8:32). 

So we see that for Paul to evangelize these pagans properly, he must not only deconstruct their false notions of the Almighty, but he must also simultaneously paint a portrait of the true God of the universe, upon whom they must cry out to, that they might be saved.

III.             Why Paul leaves his call to Repentance until the end (17:30-31)

Now that Paul has shown them their error and pointed them to the true God, he commands their repentance.  The reason Paul waited until now to plead for their repentance is because he understood the very definition of the word.  The word meta,noia (metanoia) is most simply defined as “a turning away from something towards something” (cf. 1 Thes. 1:9).  If this is so, then it is imperative that our listeners know what exactly it is that they should turn from (i.e. we must deconstruct their ‘altars’), and also show them to whom they must turn towards (i.e. give them a proper reconstruction of God).[39]  And since repentance is defined as a changing of the mind, it thus involves facts and truths that will influence one’s volition.  Therefore, had Paul called for repentance in their former ignorance before attempting to change their mind, it is doubtless theirs would have been a fruitless (cf. Acts 26:20; Luke 3:8) utterance of an unregenerate, and therefore, an unchanged mind.  Truly, the truth must be known before it can set us free.

Before demanding their repentance, Paul first needed to show them the ramifications of Lordship theology.  As just argued in the last section, God is the Sovereign Lord over all mankind; and so His command to repent must be taken seriously.  If He has made us, and is in total control, we must then heed Him, for we are His creation, and therefore under whatever He stipulates upon us.  But Paul had to first prove the fact that God was indeed Lord over all creation and history.  Truly, one cannot accept Jesus as Savior from their sins without accepting Him as Lord over their life.  Twenty-first century evangelical Christianity would do well to heed this great truth of Scripture.

Lessons to be Gleaned in a Post-Modern World

            It is true that the coattails of our Puritan forefathers have worn through.  Unlike our parents, we now live in a culture virtually void of any Christian influence.  But rather than complaining about the fact that we no longer live in a Judeo-Christian society, we as Christians must go back to the Bible for ways to present the unchanging truths of the gospel to a changing culture.  We see that in the account of Paul’s encounter in Athens there is much we can learn about Christian evangelism in a post-modern (and post-Christianity) world.

First, we see the importance of establishing contact points wherewith we may gather their attention and refocus it upon the gospel.   Knowing that man is a worshipper because he is made in the image of God, we must learn how to take people from where they are to where they need to be.  

Second, we learn that contact points are not enough to bring about conversion.  We must be careful that we share the truth about God so that one’s worship is not only in spirit but also in the truth.   As seen from Paul’s witness, we must begin with a foundation starting from Genesis that explicates God’s attribute of sovereign Creator.  By doing so, the creation realizes that they are subject to what He demands from them; anything less is rebellious sin against His authority and reign as King of creation.

Third, we are reminded to preach the grace and longsuffering of a personal God who seeks fellowship with His creation.  The sovereign Creator needs nothing from us, yet desires that we might reach out after Him in utter dependence and repentance.

Fourth, we must not shirk our responsibility of preaching the coming judgment.  Romans 1:32 teaches that mankind knows that there is an impending judgment that awaits him, but this is suppressed in their unrighteousness.  So we must be faithful to remind them that Jesus Christ, God’s appointed man, is coming one day to judge the world in perfect justice.  Knowing the fear of Lord, we too must persuade men.

Fifth, we learn that it is inevitable that we meet with resistance when proclaiming the free gospel of Christ.  Paul was mocked and jeered for his talk of the resurrection, and so we must expect no less in a culture that boasts of its intellectual prowess. 

Finally, we are reassured that God has His elect and that the results are ultimately left up to Him.  Not all mocked Paul.  In fact, we are told that some of the people became believers, including a member of the Areopagus.  Because Christ has risen from the dead, our work is certainly not in vain. 

Indeed, this portion of God’s inspired Scriptures gives us an excellent paradigm whereby we may better evangelize a culture that seems to closely resemble that of 1^st century Athens.   May we by grace learn to be better stewards of God’s infallible Word, that we may truly be ready to give an account to all those who ask us regarding the hope that is in us.  Truly, from Him and through Him and to Him are all things, to Him alone be the glory forever, Amen.