Sketches From The Life of Paul
by Ellen G. White
Chapter 9: Paul at Berea and Athens
At Berea Paul again commenced his work by
going into the synagogue of the Jews to preach
the gospel of Christ. He says of them, "These
were more noble than those in Thessalonica, in
that they received the word with all readiness of
mind, and searched the Scriptures daily, whether
those things were so. Therefore many of them
believed; also of
honorable women which were
Greeks, and of men, not a few."
In the presentation of the truth, those who
honestly desire to be right will be awakened to a
diligent searching of the Scriptures. This will
produce results similar to those that attended the
labors of the apostles in Berea. But those who
preach the truth in these days meet many who
are the opposite of the Bereans. They cannot
controvert the doctrine presented to them, yet
they manifest the utmost reluctance to investigate
the evidence offered in its favor, and assume
that even if it is the truth it is a matter of little
consequence whether or not they accept it as
such. They think that their old faith and
customs are good enough for them. But the Lord,
who sent out his ambassadors with a message to
the world, will hold the people responsible for the
manner in which they treat the words of his
servants. God will judge all according to the
light which has been presented to them, whether
it is plain to them or not. It is their duty to
investigate as did the Bereans. The Lord says
through the prophet Hosea: "My people are [p. 88] destroyed for lack of knowledge; because thou
hast rejected knowledge, I will also reject thee."
The minds of the Bereans were not narrowed
by prejudice, and they were willing to investigate
and receive the truths preached by the apostles.
If the people of our time would follow the
example of the noble Bereans, in searching the
Scriptures daily, and in comparing the messages
brought to them with what is there recorded,
there would be thousands loyal to God's law
where there is one to-day. But many who
profess to love God have no desire to change from
error to truth, and they cling to the pleasing
fables of the last days. Error blinds the mind
and leads from God; but truth gives light to the
mind, and life to the soul.
The unbelieving Jews of Thessalonica, filled
with jealousy and hatred of the apostles, and not
content with having driven them from their
labors among the Thessalonians, followed them to
Berea, and again stirred up the excitable passions
of the lower class to do them violence. The
teachers of the truth were again driven from
their field of labor. Persecution followed them
from city to city. This hasty retreat from Berea
deprived Paul of the opportunity he had anticipated
of again visiting the brethren at Thessalonica.
Although the opposers of the doctrine of Christ
could not hinder its actual advancement, they
still succeeded in making the work of the apostles
exceedingly hard. God, in his providence,
permitted Satan to hinder Paul from returning
to the Thessalonians. Yet the faithful apostle
steadily pressed on through opposition, conflict,
and persecution, to carry out the purpose of God [p. 89] as revealed to him in the vision at Jerusalem: "I
will send thee far hence unto the Gentiles."
From Berea Paul went to Athens. He was
accompanied on his journey by some of the Bereans
who had been newly brought into the faith,
and who were desirous of learning more from him
of the way of life. When the apostle arrived at
Athens, he sent these men back with a message
to Silas and Timothy to join him immediately in
that city. Timothy had come to Berea previously
to Paul's departure, and with Silas had
remained to carry on the work so well begun
there, and to instruct the new converts in the
principles of their holy faith.
The city of Athens was the metropolis of
heathendom. Paul did not here meet with an
ignorant, credulous populace, as at Lystra; but he
encountered a people famous for their intelligence
and education. Statues of their gods and the
deified heroes of history and poetry met the eye
in every direction; while magnificent architecture
and paintings also represented the national glory
and the popular worship of heathen deities.
The senses of the people were entranced by the
beauty and glory of art. Sanctuaries and temples,
involving untold expense, reared their lofty
forms on every hand. Victories of arms, and
deeds of celebrated men, were commemorated by
sculptures, shrines, and tables. All these things
made this renowned city like a vast gallery of
art. And as Paul looked upon the beauty and
grandeur surrounding him, and saw the city
crowded with idols, his spirit was stirred with
jealousy for God, whom he saw dishonored on
every side.
His heart was drawn out in deep pity for the [p. 90] citizens of that grand metropolis, who, notwithstanding
their intellectual greatness, were given to
idolatry. Paul was not deceived by the grandeur
and beauty of that which his eyes rested upon, nor
by the material wisdom and philosophy which
encountered him in this great center of learning.
He perceived that human art had done its best to
deify vice and make falsehood attractive by glorifying
the memory of those whose whole lives had
been devoted to leading men to deny God.
The moral nature of the apostle was so alive to
the attraction of heavenly things, that the joy and
splendor of those riches that will never fade occupied
his mind, and made valueless the earthly pomp
and glory with which he was surrounded. As he
saw the magnificence of the city, with its costly
devices, he realized its seductive power over the
minds of the lovers of art and science. His mind
was deeply impressed with the importance of the
work before him in Athens. His solitude in that
great city where God was not worshiped was
oppressive; and he longed for the sympathy and aid
of his fellow-laborers. As far as human fellowship
was concerned, he felt himself to be utterly isolated.
In his Epistle to the Thessalonians he expresses his
feelings in these words: "Left at Athens alone."
Paul's work was to bear the tidings of salvation
to a people who had no intelligent understanding
of God and his plans. He was not traveling for
the purpose of sight-seeing, nor to gratify a morbid
desire for new and strange scenes. His dejection
of mind was caused by the apparently insurmountable
obstacles which presented themselves against
his reaching the minds of the people of Athens.
Grieved at the idolatry everywhere visible about
him, he felt a holy zeal for his Master's cause. He [p. 91] sought out his Jewish brethren, and, in their
synagogue at Athens, proclaimed the doctrine of
Christ. But the principal work of Paul in that city
was to deal with paganism.
The religion of the Athenians, of which they
made great boast, was of no value, for it was destitute
of the knowledge of the true God. It consisted,
in great part, of art worship, and a round of
dissipating amusement and festivities. It wanted
the virtue of true goodness. Genuine religion gives
men the victory over themselves; but a religion of
mere intellect and taste is wanting in the qualities
essential to raise its possessor above the evils of his
nature, and to connect him with God. On the
very stones of the altar in Athens this great want
was expressed by the inscription, "To the
Unknown God." Yes; though boasting of their wisdom,
wealth, and skill in art and science, the learned
Athenians could but acknowledge that the great
Ruler of the universe was unknown to them.
The great men of the city seemed hungering for
subjects of discussion, in which they would have
opportunity to display their wisdom and oratory.
While waiting for Silas and Timothy to meet him,
Paul was not idle. "He disputed in the synagogue
with the Jews, and with the devout persons, and in
the market daily with them that met with him."
The great men of Athens were not long in finding
out this singular teacher, who presented to the
people doctrines so new and strange.
Some who prided themselves upon the extent of
their intellectual culture entered into conversation
with him. This soon drew a crowd of listeners
about them. Some were prepared to ridicule the
apostle as one far beneath them, socially and [p. 92] intellectually, and said jeeringly among themselves,
"What will this babbler say? Other some, He
seemeth to be a setter forth of strange gods;
because he preached unto them Jesus and the resurrection."
The Stoics and the Epicureans encountered him;
but they, and all others who came in contact with
him, soon saw that he had a store of knowledge
even greater than their own. His intellectual
power commanded the respect and attention of the
more intellectual and learned; while his earnest,
logical reasoning, and his power of oratory, held
the promiscuous audience. Thus the apostle stood
undaunted, meeting his opposers on their own
ground, matching logic with logic, and philosophy
with philosophy.
They reminded him of Socrates, a great philosopher,
who was condemned to death because he was
a setter forth of strange gods. Paul was counseled
not to endanger his life in the same way. But the
apostle's discourse riveted the attention of the
people; and his unaffected wisdom commanded their
respect and admiration. He was not silenced by
the science or irony of the philosophers; and, after
exchanging many words with him, and satisfying
themselves that he was determined to accomplish
his errand among them, and tell his story at all
hazards, they decided to give him a fair opportunity
to speak to the people.
They accordingly conducted him to Mars' Hill.
This was the most sacred spot in all Athens,
and its recollections and associations were such
as to cause it to be regarded with superstitious
awe and reverence, that with some amounted to
dread. Here, the most solemn court of justice had
long been held to determine upon criminal cases, [p. 93] and to decide difficult religious questions. The
judges sat in the open air, upon seats hewn out in
the rock, on a platform which was ascended by a
flight of stone steps from the valley below. At a
little distance was a temple of the gods; and the
sanctuaries, statues, and altars of the city were in
full view.
Here, away from the noise and bustle of crowded
thoroughfares, and the tumult of promiscuous discussion,
the apostle could be heard without interruption;
for the frivolous, thoughtless class of society
did not care to follow him to this place of
highest reverence. Around him here were gathered
poets, artists, and philosophers,—the scholars
and sages of Athens,—who thus addressed him:
"May we know what this new doctrine, whereof
thou speakest, is? for thou bringest certain strange
things to our ears; we would know, therefore, what
these things mean."
The apostle stood calm and self-possessed in
that hour of solemn responsibility, relying upon
the divine assurance, designed for such a time as
this, "It shall be given you what ye ought to say."
His heart was burdened with his important
message, and the words that fell from his lips
convinced his hearers that he was no idle babbler:
"Ye men of Athens, I perceive that in all things
ye are too superstitious. For as I passed by and
beheld your devotions, I found an altar with this
inscription, To the Unknown God. Whom therefore
ye ignorantly worship, him declare I unto
you." With all their intelligence and general
knowledge, they were ignorant of the true God.
The inscription upon their altar showed the strong
cravings of the soul for greater light. They were
reaching out for Infinity. [p. 94]
With earnest and fervid eloquence, the apostle
continued: "God that made the world and all things
therein, seeing that he is Lord of Heaven and
earth, dwelleth not in temples made with hands;
neither is worshiped with men's hands, as though
he needed anything, seeing he giveth to all life,
and breath, and all things; and hath made of one
blood all nations of men for to dwell on all the face
of the earth, and hath determined the times before
appointed, and the bounds of their habitation;
that they should seek the Lord, if haply they
might feel after him, and find him, though he be
not far from every one of us."
Thus, in the most impressive manner, with hand
outstretched toward the temple crowded with idols,
Paul poured out the burden of his soul, and ably
exposed the fallacies of the religion of the Athenians.
The wisest of his hearers were astonished as
they listened to his reasoning. His words could not
be controverted. He showed himself familiar with
their works of art, their literature, and their religion.
Pointing to their statuary and idols, he declared to
them that God could not be likened to forms of
man's device. The works of art could not, in the
faintest sense, represent the glory of the infinite
God. He reminded them that their images had no
breath nor life. They were controlled by human
power; they could move only as the hands of
men moved them; and those who worshiped them
were in every way superior to that which they
worshiped. Pointing to noble specimens of
manhood about him, he declared, "Forasmuch, then, as
we are the offspring of God, we ought not to think
that the Godhead is like unto gold, or silver, or
stone, graven by art and man's device."
Man was created in the image of this infinite [p. 95] God, blessed with intellectual power and a perfect
and symmetrical body. The heavens are not large
enough to contain God; how much less could
those temples made with hands contain him. Paul,
under the inspiration of his subject, soared above
the comprehension of the idolatrous assembly, and
sought to draw their minds beyond the limits of
their false religion to correct views of the true
Deity, whom they had styled the "Unknown God."
This Being, whom he now declared unto them,
was independent of man, needing nothing from
human hands to add to his power and glory.
The people were carried away with admiration
of Paul's eloquence. The Epicureans began to
breathe more freely, believing that he was strengthening
their position, that everything had its origin
in blind chance; and that certain ruling principles
controlled the universe. But his next
sentence brought a cloud to their brows. He asserted
the creative power of God, and the existence of
his overruling providence. He declared unto them
the true God, who is the living center of government.
This divine Ruler had, in the dark ages of the
world, passed lightly over heathen idolatry; but
now he had sent them the light of truth, through
his Son; and he exacted from all men repentance
unto salvation; not only from the poor and
humble, but from the proud philosopher, and the
princes of the earth. "Because He hath
appointed a day, in the which he will judge the
world in righteousness by that Man whom he hath
ordained; whereof he hath given assurance unto
all men, in that he hath raised him from the dead."
As Paul thus spoke of the resurrection from the
dead, his speech was interrupted. Some mocked; [p. 96] others put his words aside, saying, "We will hear
thee again of this matter." Thus closed the
labors of the apostle at Athens; for the Athenians
persistently clung to their idolatry, and
turned away from the light of a true and
reasonable religion. When a people are wholly satisfied
with their own attainments, little more need
be expected of them. Highly educated, and boasting
of their learning and refinement, the Athenians
were constantly becoming more corrupt, and
having less desire for anything better than the
vague mysteries of idolatry.
Many who listened to the words of Paul were
convinced of the truths presented, but they would
not humble themselves to acknowledge God, and
to accept the plan of salvation. No eloquence of
words, no force of argument, can convert the sinner.
The Spirit and power of God can alone apply the
truth to the heart of the impenitent. Of the
Athenians it may be said, "The preaching of the
the cross is to them that perish foolishness, but to
them that are saved it is the power of God."
In their pride of intellect and human wisdom
may be found the reason why the gospel message
met with so little success among that people. Our
Saviour rejoiced that God had hid the things of
eternal interest from the wise and prudent, and
had revealed them unto babes in knowledge. All
worldly wise men who come to Christ as poor, lost
sinners, will become wise unto salvation; but those
who come as distinguished men, extolling their
own wisdom, will fail to receive the light and
knowledge which he alone can give.
The labors of Paul in Athens were not wholly
in vain. Dionysius, one of the most prominent [p. 97] citizens, and some others, became converts to
Christianity, and joined themselves to him. The
words of the apostle, and the description of his
attitude and surroundings, as traced by the pen of
inspiration, were to be handed down through all
coming generations, bearing witness of his
unshaken confidence, his courage in loneliness and
adversity, and the victory he gained for
Christianity, even in the very heart of paganism.
Inspiration has given us this glance at the life
of the Athenians, with all their knowledge, refinement,
and art, yet sunken in vice, that it might be
seen how God, through his servant, rebuked idolatry,
and the sins of a proud, self-sufficient people. The
words of Paul become a memorial of the occasion,
and give a treasure of knowledge to the church.
He was in a position where he might easily have
spoken that which would irritate his proud listeners,
and bring himself into difficulty. Had his oration
been a direct attack upon their gods, and the great
men of the city who were before him, he would
have been in danger of meeting the fate of
Socrates. But he carefully drew their minds away
from heathen deities, by revealing to them the
true God, whom they were endeavoring to worship,
but who was to them unknown, as they themselves
confessed by a public inscription.
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"Paul at Corinth"
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