Final Dissertation - Ready 3 PDF

Introduction
A former speech-writer in the White House, Peggy Noonan, wrote in her

political memoir: A speech is poetry: cadence, rhythm, imagery, sweep! A
speech reminds us that words, like children, have the power to make dance
the dullest beanbag of a heart.1 The book of Acts certainly has this power.
Scholars habitually consider that a third of Acts is written in the form of
speeches, comprising approximately 295 verses of 1,000 in the book.2
Bruce offers a concise but helpful categorisation of the discourses in Acts:
missionary, deliberative, apologetic and hortatory speeches.3 The present
study is concerned with the missionary4 speeches delivered by one of the
main characters in Acts: Paul.
Luke depicts three Pauline evangelistic discourses in Acts. The first is
delivered in Pisidian Antioch (Acts 13:13-52), the second in Lystra (Acts
14:15-17) and the third in Athens (17:22-31). When Lukes Paul preaches
to non-Christians, what does he say? What is the content of his message?
Which are the common elements in all the speeches? This paper aims to
examine the content of Pauls missionary proclamation as described in
Acts and compare this proclamation with evangelistic preaching in modern
times.
I. Pauls Missionary Speech in Pisidian Antioch - Acts 13:16-41

1
Noonan, Revolution, p. 39.

E.g., Fitzmyer, Acts, p. 103.
3
Bruce, The Acts of the Apostles, p. 38.
4
In this paper, the term missionary will be used interchangeably with the term evangelistic in relation to the speeches.
2
This speech is crucial for the understanding of the Lucan presentation of

Pauls message to nonbelievers for several reasons. It is the first occasion
that Luke presents the content of a Pauline speech (in Acts 9:20, 27-28;
11:26 and 13:5 Luke simply mentions the fact).5 Secondly, it is the longest
Pauline speech described by Luke in the book of Acts. Thirdly, it is the
only report of the content of a Pauline missionary sermon delivered in a
synagogue.6
Pisidian Antioch was the main Roman colony in the Greek East. It was the
administrative and civil centre of that part of the Galatian province.7 A
strong Jewish settlement with a synagogue community was found in the
city (13:14).8
Luke reports that it was Pauls custom to visit the local synagogue on the
first Sabbath after his arrival in a new city (17:2).9 Pisidian Antioch was no
exception (13:14).10 After the reading of the law and the prophets, the
rulers11 of the synagogue gave Paul and Barnabas the opportunity to share
a word of exhortation to those in the synagogue (13:15). In Greek rhetoric
manner, Paul stood up, gestured with his hands and began his discourse
(13:16).
A. History of Gods Activities for Israel (13:16b-25)

Luke initiates his report of Pauls speech with the following words: You
Israelites, and others who fear God, listen (Acts 13:16b). This synagogue
in Pisidian Antioch was attended by Diaspora Jews and by non-Jews who

5
Gaventa, Acts, p. 196.

Haenchen, Acts, p. 415 affirms that Lukes intention is to show how Paul spoke to a synagogue audience. Schnabel, Paul, pp. 156-
162, concurs and uses this sermon to exemplify Pauls missionary message to a Jewish audience.
7
Witherington, Acts, p. 405.
8
Dunn, Beginning from Jerusalem, p. 425.
9
Gempf, The Book of Acts, p. 152.
10
Other allusions in Acts to this Pauline practice include: Salamis, 13:5; Iconium, 14:1; Thessalonica, 17:2; Beroea, 17:10; Athens,
17:17; Corinth, 18:4; Ephesus, 18:19; 19:8.
11
Barret, The Acts of the Apostles: A Shorter Commentary, p. 200 notes that there was normally one president or official of the
synagogue. It was his responsibility to coordinate the service. More than one president, as in this case, implies a large community.
6
had become associated with Judaism. Pauls audience was certainly

familiar with the Old Testament and that is where he begins.
Gaventa correctly notes that two elements distinguish this section of the
speech: the presentation of the history of Israel as the history of Gods
activities for his people and the emphasis on John the Baptist.12
Paul clearly portrays God as the subject of every action in Israels history.
God is the one who chose Israels ancestors (13:17), who led Israel out of
Egypt (13:17), who put up with them in the wilderness (13:18), who
destroyed Israels enemies (13:19), who gave them the Promised Land and
the judges (13:19, 20), who gave them Saul as a king (13:21), who
removed Saul from his position (13:22), who then made David the king
(13:22) and who brought a saviour to Israel (13:23). Paul highlights the
fact that God is always the initiator of every redemptive interaction with
His people. He wants his listeners to notice that Israels history is actually
the history of Gods activities for his people.
The apostle builds this important foundation with a goal. He wants to
demonstrate that God has continued to act for the salvation of his people
and Jesus life and deeds are at the core of Gods initiatives. Schnabel
accurately observes that the inclusion of characters such as Samuel, Saul,
David and John reminds the audience not only of Gods deeds in Israels
history, but also gives evidence to the fact that Gods decisive act of
salvation would be focused on a specific redeemer figure.13 Noticeably,
Pauls description of the history of Israel reaches its climax in the coming
of Jesus.14
1. Fulfilment Motif
Pauls arguments seek to demonstrate to a congregation familiar with the
Old Testament how Jesus fulfilled its promises. The theme of fulfilment is

12
Gaventa, Acts, pp. 198-199.

Schnabel, Paul, p. 159.
14
Pelikan, Acts, p. 156.
13
certainly crucial in this speech and can be clearly identified by the

numerous references (Acts 13:23, 27, 29, 32, 33, 47).
Paul is keen to attest that Jesus life and deeds are the fulfilment of the
promises (Acts 13: 23, 25, 29, 30, 31).15
It is especially important to note that, in Pauls discourse, Jesus is
represented as Davids heir in whom Davids prophecies are fulfilled
(13:23). The Old Testament background for this promise is found in 2
Samuel 7. God promises David, through the words of prophet Nathan, that
he would establish the throne of his kingdom forever. In time this promise
was reformulated in terms of a future David (Jer 30:9; Hos 3:5; Ezek
37:24-25) and even of a coming Messiah (e.g. Dan 9:25). Paul explains
to his audience that Jesus, who was born of Davidic lineage, is the Messiah
that had been promised.16 Referring to David he affirms: of this mans
posterity God has brought to Israel a Saviour, Jesus, as he promised
(13:23). The Messiah has come to save Israel, Paul proclaims, as it had
been foretold in the Old Testament.
2. John the Baptist

The ministry of John the Baptist plays a central role in the reasoning of
Paul, according to Luke. Its reference in Pauls message appears
immediately after his announcement of Jesus as the Messiah in the Davidic
lineage (13:24, 25). John is portrayed as the last prophet to announce the
coming of the Messiah.
Polhill correctly observes that John the Baptist was the link-figure who
unified the period of Israel and the period of Gods new community in
Christ.17 Interestingly, it is not clear in Pauls speech if John belongs with

15
Barret, Acts, I:623

Barrett, Acts, I:623.
17
Polhill, Acts, p. 301.
16
the period of Israel or the period of Christ. The very fact that John was
placed between the description of Gods deeds for Israel (13:16b-25) and
the report on the life and work of Jesus (13:26-37) emphasizes his
transitional role.18 The sermon highlights Johns recognition of his
precursor status in reference to Jesus as the promised Messiah (13:25).
Johns proclamation, Paul observes, is in fact a Christological annunciation
(13:25).19
B. The Death, Resurrection, and Witness of Jesus (13:26-37)

1. Crucifixion of Jesus
It is important to note that before speaking of the death of Jesus Paul
resolves to repeat his opening address with a few variations (1326). This is
possibly to show his audience that the message about the Saviour (cf.
13:23) is directed to them and deserves their attention.20
The fulfilment motif undoubtedly dominates Pauls speech. It is again
notably seen when he proceeds to describe the death of the Messiah, which
represents a central theme in his message (13:27, 29).
Paul blames the Jerusalemites for the death of the Messiah. He identifies
the actions of the residents of Jerusalem with their failure to understand
Scripture (13:27)21 and seeks to prove that they handled Christ in such a
way that not one of the prophecies of Scripture was neglected.22 The
apostle makes it clear that the agents of Jesus execution actually fulfilled
the prophecies of the Old Testament by condemning him (13:27). Jesus
died, the Pauline discourse clearly states, because God said it was going to
happen (13:27-29).

18

Fitzmyer, Acts, pp. 513-514.
20
Marshall, Acts, p. 225.
21
22
Calvin, Acts, p. 6:374.
19
Paul explains that the people of Jerusalem failed to understand what

Scriptures had foretold in regard to the Messiah and did not recognise that
Jesus was actually the Messiah they had been waiting for. They killed the
one who had been promised by God. Jesus death was not an accident or a
scandal, Paul assures his listeners. It all happened according to Gods plan.
Paul wanted his audience to accept that Jesus was indeed the Messiah who
died according to the will of God.
2. Resurrection of Jesus
As mentioned previously, Paul describes God as the subject of every action
in the history of redemption. The same pattern continues in the resurrection
of the Messiah. Paul introduces this theme in 13:30 by explicitly stating
but God raised him from the dead. The contrast is rather strong. The use
of the word , but, before the report of Gods action reinforces the
contrast Paul is explaining. Whereas the inhabitants of Jerusalem killed
Jesus, as Scriptures had anticipated, God brought him back to life.
Luke displays Pauls words so as to demonstrate that the resurrection of
Christ, just as his death, is part of the implementation of the divine plan of
salvation.23 Paul bases his argument for Jesus resurrection on two
elements: witnesses (13:31) and the fulfilment of Scriptures (13:33-37).
The resurrection of Jesus was witnessed by his followers, those who came
up with him from Galilee to Jerusalem (13:31) before the crucifixion. Paul
attests that Jesus repeatedly appeared to them after his resurrection (13:31)
and as a result they have become his witnesses to the people.
According to Paul, the promises that God one day made to Israels
ancestors have been fulfilled by the resurrection of Jesus. Paul uses three
quotations of Scripture to support his argument. He first mentions Psalm
2:7,24 identifying Jesus with the son of God (13:34). He then cites two

23
Fitzmyer, Acts, p. 515.

Gaventa, Acts, p. 200 notes this is a text that early Christians identified with Jesus (Acts 4:25-26; Heb 1:5; 5:5).
24
other texts from the Old Testament, Isaiah 55:3 (13:34) and Psalm 16:10
(13:35). Through these two passages Paul stresses the superiority of Jesus
over David as the receiver of the promises and as the Holy One, who
died, was buried and then rose again, as opposed to David who died, was
buried and decayed (13:37)
The apostle intends his listeners to understand that Scripture is once again
fulfilled in the person of Jesus. He is indeed the Messiah who died and rose
again according to Gods promises to His people.
C. Concluding Offer and Warning (13:38-41)
1. Forgiveness of Sins and Justification by Faith
Luke proceeds to describe the two effects of Christs death and
resurrection, according to Paul: forgiveness of sins and justification (13:3839). These two accomplishments of the Christ-event are clearly linked in
Pauls address.
Gods offer of forgiveness through Jesus justifies all people who believe. It
is important to note that Paul is implicitly announcing the need of
repentance by proclaiming the forgiveness of sins through the person of
Jesus (13:38).
There seems to be controversy among scholars in regard to the
understanding of Pauls affirmation in verse 39. Interpreters are not
unanimous in their view of whether Paul refers to justification in Jesus
for some particular sins for which the law is ineffective or whether he is
talking about the general impotence of the law.25
According to Witherington, it is plausible that Paul is making a comparison
rather than a contrast between the law of Moses and what is accomplished
by Jesus. In his view, the verse could mean that the law of Moses was

25
Bruce, The Acts of the Apostles, p. 279; Conzelmann, Acts, p. 106; Fitzmyer, Acts, pp. 518-519; Haechen, Acts, p. 412; Marshall, Acts,
p. 228; Polhill, Acts, p. 305, believe Paul is teaching that the Law cannot justify even partly and full justification is found in Jesus.
Witherington, Acts, p. 413, suggests the verse could indicate that the Law justified partly and justification for the other sins is now
found in Jesus. Johnson, Acts, p. 236 and Gaventa, Acts, p. 201 consider the verse is not clear and therefore it is not possible to know
exactly what Paul meant.
capable of setting people free from a number of sins, but in Jesus people
could be free from all of them. Witherington substantiates his argument by
recalling that, in the Old Testament, sin offerings expiated unintended sins,
but no sin offering could expiate sins committed deliberately or with
premeditation.26
Bruce disagrees and argues that Paul is not making partial but total claims
for the power of the gospel over against the law.27 In his understanding,
the apostle is teaching that the Mosaic law could never justify anyone from
anything and complete justification can now be received through Jesus.
Bruce presents two convincing arguments to sustain his opinion. Firstly,
nothing in the context of Pauls words seem to suggest that the sacrificial
law is in view.28 Secondly, this interpretation is certainly closer to Pauls
teaching on justification found in his writings.29
Paul uses the idea of justification in his letters to assert that nobody could
be put right with God on the basis of his efforts to keep Gods law (Gl
2:16; Rm 3:20-22). Only through believing in Jesus can an individual be in
a right relationship with God. It is exactly this idea that is expressed in
Pauls discourse by the term , justified(13:39). 30
The apostle states that all that believe are justified (13:39). His words
clearly imply that not only Jews, but Gentiles as well can receive
forgiveness. The speech communicates the universal character of the
Gospel.
2. Final Warning
Paul concludes his speech with another Scriptural passage. He quotes from
Habakkuk 1:5, in the LXX version (13:41). This episode speaks of Israels
failure to recognize the invasion of the Chaldeans as divine judgement. The

26

Bruce, The Book of the Acts, p. 263.
28
29
Bruce, The Acts of the Apostles, pp. 311-312.
30
Marshall, Acts, p. 228.
27
10

apostle uses this prophecy as a warning of the danger that those who hear
his discourse may not accept that Jesus is the Saviour whom God has sent
to his people.31 Paul is probably referring to the resurrection of Jesus when
he mentions the , work, that God has done (Acts 13:41, quoting
Hab 1:5) which many Jews have refused to believe.32
Paul seems to say that God would once again bring judgement upon His
people if they did not accept the forgiveness of sins and justification
offered through His Son, Jesus. The prophecy is evidently a warning about
the urgency of the proclaimed message and the consequences of not
accepting it.
Conclusion
Pauls first speech registered in the book of Acts is found in Acts 13:16-41.
It is presented in a Synagogue to Jews and non-Jews associated with
Judaism. The analysis of its content is vital for it is the only description of
a Pauline evangelistic sermon preached in a synagogue.
The fulfilment motif dominates and permeates the entire discourse. Paul
begins by reminding his audience of some of the key moments in the
history of Israel, which he describes as the history of Gods saving acts for
his people. This is crucial for the development of his arguments. Paul
wants his audience to see that God continues to be active in the redemption
of his people.
John the Baptist plays a central role in Pauls speech. He is the link
between the two periods of Israels redemptive history. John himself
pointed to the coming Saviour. Paul proceeds to describe the death and the
resurrection of Jesus, who he calls the son of God. He was killed by the
residents of Jerusalem but was raised by God. Through faith in him

31

32
11

forgiveness of sins and justification are available to all. Those who do not
accept it will be subject to Gods judgement.
Pauls evangelistic sermon in Pisidian Antioch is centred in the redemptive
actions of God in Israels history. Its focal point is the death and
resurrection of Jesus, the Messiah, through whom forgiveness of sins and
justification are offered.
II. Pauls Missionary Speech in Lystra - Acts 14:15-17

The second Pauline missionary discourse to be analysed is narrated in Acts
14:15-17. This is the first speech in Acts given to a purely pagan audience
and the only address Paul gives to illiterate pagans. A brief description of
the context is needed for a correct understanding of the speechs content.
In Acts 14 Luke describes Paul and Barnabas missionary activities in
Lystra. God uses Paul to heal a crippled man (14:8-10). This generated a
notable reaction from the people of Lystra, who identified Paul with
Hermes and Barnabas with Zeus (14:11-13). The Lystrans tried to honour
Paul and Barnabas as gods, but the apostles reacted firmly by tearing their
clothes in protest and giving a short address to the people.
12

Lukes narrative gives the impression that both Paul and Barnabas
delivered the speech (14:15). Nevertheless, as Polhill notes, it is probably a
reasonable assumption that Paul was the spokesman.33 Luke tells us that
the people of Lystra referred to Paul as Hermes because he was the chief
speaker (14:12).
A. Lystra
Lystra was a small country town in Pauls day which had received the
status of a Roman colony in 6 B.C. A military road connected Lystra with
Pisidian Antioch, the other colony city in the region, approximately 100
miles northwest.
As commonly seen in other places under Roman dominion, the people of
Lystra were adepts of polytheism and believed that gods could take human
form. Ovid, a Roman poet, narrates a previous visit of Zeus and Hermes to
this region. They came in human form looking for a place to stay. No one,
but a poor elderly couple, opened their house to them. As a consequence,
the inhabitants of the region were destroyed and the elderly couple was
rewarded with a temple and became its priests.34 Moreover, there are
epigraphy indications of the combined worship of Zeus and Hermes in that
region, including a stone altar discovered near Lystra dedicated to these
gods.35 It is not surprising, therefore, that they seek to worship Paul and
Barnabas as the personification of Hermes and Zeus. The Lystrans possibly
wanted to avoid punishment and receive any reward that the gods may
want to give.
B. Examination of the Speechs Content
1. A Defence of Monotheism
Paul begins by asking the Lystrans why they were worshiping him and
Barnabas if they were simply humans. As Gempf remarks, the man that

33

Ovid, Metamorphoses, VIII: 624-724, as cited by Gempf, Mission and Misunderstanding, p. 62.
35
34
13

God had chosen to carry his message safely to the Gentiles was taken for
the messenger god.36 Through his question Paul is challenging one of the
basic practices of the Roman pagan world: the veneration of human beings.
The apostle immediately proceeds to argue against the existence of
multiple gods, another pillar of the pagan religious system. He does it by
explicitly contrasting the Lystrans religious tradition, which he calls
worthless things, with the living God (14:15). The Greek word used in
Lukes writing is the adjective , meaning idle, empty or useless.
This term was already used in the LXX to describe the gods of the pagans
(e.g., Lev 17:7; 1 Kings 16:2, 13). It was also often used in Jewish
literature of the Second Temple.37 Gaventa observes that this beginning
point of contrast echoes conventional Jewish treatments of idolatry (E.g.,
Isa 44:9-20; Wis 13-15; Philo, Decalogue 66-81).38
His assertion becomes even more intense due to the context in which he
speaks. To a pluralistic audience he proclaims that these pagan gods are
vain things, in contrast with a living God, the implication being that
pagan gods were not living, and that they could not intervene in the affairs
of men.39
Paul proclaims a foundational Jewish truth found in the Torah: God is one
(Deut 6:4). He refers to God as , living God. At the same
time, it is very interesting to note that Paul does not make explicit
reference to Scriptures. He does not appeal to an authority which, by
definition, his hearers would not accept.40 The apostle does not quote the
Old Testament, but uses Scriptural language to preach a truth of divine
revelation.41

36
Gempf, Mission and Misunderstanding, p. 59.

Schnabel, Early Christian Mission, II:1117. For some examples of the term, see Testament of Abraham A 1:7; Testament of Dan 4:1;
Letter of Aristeas 134.4; 137.1; 139.6; 205.3; 321.5.
38
Gaventa, Acts, pp. 207-208.
39
Gill and Winter, Acts and Roman Religion, p. 85.
40
Barrett, Acts, I:680
41
37
14

The expression living God is often used in the Old Testament when the
point is to emphasize the power of God over against the idols of pagan
nations (E.g., Deut 5:26; Josh 3:10; 1 Sam 17:26, 36; 2 Kings 19:4, 16;
Dan 5:23). Schnabel rightly makes two observations about the predicate
living. Firstly, it must be linked with those passages in which the living
God of Israel is described as the source of life (Ps 35:10; 41:2; 83:3; Jer
2:13; 17:13). Secondly, it indicates at the same time that the God of Israel,
who is the creator of life, saves from death.42
The apostle, thus, begins his discourse by proclaiming monotheism and
asking his audience to turn from dead gods to the living God.
2. Turning to the Living God
Even though he was speaking to a very pluralistic audience, Paul does not
ask his listeners to add the God of Israel to their list of worshipped gods.
He tells them to turn to the living God. He instructs the people of Lystra to
repent from their idolatrous practices and begin serving only one God,
which would mean acquiring a totally new way of living.
Several interpreters do not give the proper attention to this aspect of the
speech.43 Schnabel, on the other hand, identifies the force of what Paul is
communicating. He notes that
The action of turning away from the traditional deities involves
ending the practice of bowing before an image of ones favourite deity,
which perhaps stood in the central market square. Turning away meant
abstaining from visiting temples and refraining from offering
sacrifices. It meant no longer praying to Tyche, the god of fortune; to
Asclepius, the god of healing; to Apollo, the god of youth, music and
prophecy; to Artemis, the goddess of childbirth; to Aphrodite, the
goddess of love and beauty; or to the Lares, the protectors of the family
and the guardian spirit of the home.44

42
Schnabel, Early Christian Mission, II:1117.

Barret, Acts, I:679-682; Fitzmyer, Acts, pp. 529-532; Gaventa, Acts, p. 207-208; Haenchen, Acts, pp. 428-434 are extremely succinct
in their commentaries of this portion of the speech, failing to explore the depth of such message to a pluralistic pagan society.
44
43
15

Paul was certainly aware of the price of his demand in such a context.
His words demonstrate that, in the apostles view, the type of message
he was proclaiming required a serious response from those who
listened.
It is necessary to note that the need of turning to the living God is
proclaimed as the good news in Pauls speech (14:15). Immediately after
saying to the people of Lystra that he and Barnabas were announcing good
news, Paul speaks about the necessity of turning from worthless things to
the living God. Good news and repentance are linked in Pauls discourse to
the Lystrans. The possibility of relating exclusively to the one true God
and the need to turn to him was the good news that the apostles were
bringing.
After proclaiming the existence of only one God and requiring his audience
to turn to him, Paul reveals three descriptions of the living God in his
address.
3. Description of the Living God
a. The Creator
The first truth about the living God that Paul wants the people of Lystra to
know is that he is the creator of all things (14:15). He uses the same
threefold division of creation as the Old Testament (e.g., Exod 20:11). Paul
is communicating another basic foundation of the Jewish faith, as
demonstrated by the fact that the Torah begins with an affirmation of the
creation of the universe by the one true God (Gen 1:1).45
Zeus was worshiped by many in southern Asia as the creator who gave life
to living things.46 It can be concluded that Paul is directly confronting the
Lystrans beliefs by proclaiming another God who is the true creator and
therefore worthy of their adoration.

45

46
16

b. The Goodness of God

The second truth about the living God that is revealed in this discourse is
related to his goodness towards humankind (14: 17-18).
Paul affirms that in previous generations God allowed all the nations to
live according to their ways (14:16). Schnabel seems to be right when
suggesting that Paul is referring specifically to the worship of false and
vain gods.47 This is probably the case considering the speechs focus on the
existence of only one true God (as clearly seen in 14:15). Paul is implicitly
affirming that up to that moment God deliberately decided not to give a
direct revelation of himself to pagan nations. God has been merciful and
has tolerated their wrong ways. Nonetheless, he insinuates that God will
suffer it no longer.48
Despite their mistakes God has not left himself without testimony
(14:17). God has demonstrated his goodness by giving them rain from
heaven and crops in their seasons (14:17). Gods kindness can be
perceived, according to Pauls words, by the natural provision always
available to all nations. God has given witness of himself in the good
things that he has made in creation or given to humanity. In such natural
blessings God has left traces of his deity to all nations.49 According to Paul,
God has never abandoned the pagan nations; on the contrary, he has
continually manifested his kindness through his works in nature. The one
living God proclaimed by the apostle to the Lystrans is also the God who
does good (14:17), , to all humanity.
c. The God Who Provides

47

49
48
17

The third truth about the living God exposed by Paul is closely linked with
the previous. He is the God who provides (14:17).
The providence of God in giving rainfall and harvest to humankind is an
Old Testament theme (e.g. Gen 8:22) and the combination of food and
gladness (14:17) is also characteristic in the Old Testament language (e.g.
Ps 4:7; Isa. 25:6; Eccl. 9:7.)50 Based on these Jewish concepts of divine
providence Paul speaks to his audience about the only God who provides
what human beings need and desire.
Ideas of divine providence were certainly not strange to the apostles
audience. Nevertheless, what was new to the Lystrans was Pauls message
of the one God who provided that all the kindness of nature originated in
the one and only God who was himself the source of all creation.51
A case can be made to suggest that Paul was once again directly
confronting the Lystrans beliefs. Some inscriptions have been found in
that region which refer to Zeus as , the god who does
what is good and fruitful. Besides, the cult of Zeus Bronton, a patron of
agriculture connected with Hermes, has also been verified in that region.52
According to Lukes narrative, Paul is openly speaking against the pagan
religion of the citizens of Lystra by affirming that the living God he
proclaims is also the only God who provides good things to humanity.
C. An Unconcluded Speech
It can certainly be argued that Luke presents the speech as unable to be
concluded because of interruption by the Lystrans (14:18).
According to Bruce, it appears that there was no conclusion of the sermon
due to the reaction of the audience as they continued in their preparations

50

52
51
18

to offer sacrifices to Barnabas and Paul (Acts 14:18).53 Witherington

agrees and affirms that the discourse does not reach its appropriate ending
because of the listeners reaction.54 Polhill claims that verse 18
demonstrates that Paul and Barnabas were interrupted in their witness.55
Besides the obvious insinuation of verse 18, another argument seems to
sustain this view. The Lukan description of Pauls speech in Lystra
presents a very high degree of similarity to the one delivered in Athens,
narrated in Acts 17 (the parallels will be analysed further in this paper). It
seems unlikely that Paul would voluntarily stop his announcement where
he did, without culminating in the proclamation of Christ, as it happens in
Athens (17:31). Interrupted sermons are undoubtedly a common feature in
the Acts narrative.56
Conclusion
Pauls second evangelistic speech narrated by Luke is found in Acts 14:1517. Its analysis is essential for an accurate comprehension of the content of
the Pauline missionary speeches as portrayed by Luke. This is the first
speech in Acts presented to a purely pagan audience and the only discourse
Paul gives to illiterate pagans.
The focus of the speech is the proclamation of monotheism. Paul speaks to
the Lystrans about the existence of one living God, in contrast to their
polytheistic view. The possibility of turning to the living God from
idolatrous practices is announced as good news. According to the apostle,
the living God is the creator of all things who demonstrated his kindness
by providing for all humanity.

53

55
56
Some examples include Acts 3:26-4:1; 7:53-54; 7:56-57; 22:21-22; 26:23-24 and 26:27-28.
54
19

II. Pauls Missionary Speech in Athens - Acts 17:22-31

The third missionary discourse to be analysed is found in Acts 17:22-31. It
is the Lukan narrative of Pauls speech in Athens.
After arguing in the synagogue and in the marketplace of Athens (17:17),
Paul is asked by curious philosophers to present his message to the
Areopagus (17:19). The Areopagus was a formal Athenian court and also
the name of a hill where the court sometimes met. The biblical text could
refer to either or both and unsurprisingly there is controversy among
interpreters as to the actual meaning in the Lukan narrative. Gill, however,
helpfully asserts that it is unnecessary to try to identify the actual place; the
fact that Paul appeared before the Areopagus is the crucial.57 It is on this
occasion when one of the most appreciated, debated and analysed biblical
speeches is proclaimed.

57
Gill, Achaia, p. 448.
20

The examination of its content is crucial for a correct understanding of

Pauls evangelistic message as portrayed by Luke. It is the longest Pauline
missionary speech delivered to a pagan audience in the book of Acts. A
short examination of the context is essential for a deeper comprehension of
the discourses content.
A.
1.
Context
Athens
When Paul arrives in Athens it had already lost its political prominence of
an earlier epoch. It was no longer a world superpower.58 Nevertheless, the
highest level of culture in classical antiquity still belonged to the city and
intellectuals still regarded Athens as a centre of philosophy. It undoubtedly
occupied the leading place in such field, being the native city of Socrates
and Plato, and the adopted home of Aristotle, Epicurus and Zeno.59
Athens had been a civitas libera et foederata after the assimilation of
Greece into the Roman Empire, until the Roman intervention in 86 BC.
Rome forced a number of political adjustments which included the
imposition of the Areopagus as the main governing body.60 However, as
Barrett observes, Athens was well treated by the Empire and highly
respected in its role of distinguished university city.61
Paul arrived in Athens during Claudius reign. As in other Roman allied
cities and colonies, the cult of the emperor was present in Athens. This is
confirmed by some inscriptions in the city which describe Claudius as
saviour and benefactor.62
Though of course not exclusively, Pauls audience in Athens was formed
by Stoic and Epicurean philosophers (17:18). His speech, as verified
further in this paper, resonates in a series of elements with their ideas. It is

58
Gempf, Athens, Paul at, p. 51.

60
61
Barrett, Acts, II:827.
62
59
21

therefore relevant to briefly examine these two schools of Hellenistic

philosophies.
2.
Stoicism
The Stoics recognized Zeno of Citium in Cyprus (340-265 BC) as their
founder, and took their name from Stoa Poikil (painted portico) in the
Athenian agora, where Zeno instructed.
Stoicism discussed the gods in their variety and plurality, though it also
spoke of god in the singular. Cleantes, the successor of Zenon, begins his
hymn to Zeus with the following lines:
Most glorious of the deathless gods, called by many a name: Great
King of Nature, Changeless One, All-Powerful! You are the just ruler
of all that is. We hail you as mortals hail you everywhere. Hail, Zeus!
We are your children. And because of all the things that live and move
on earths broad ways, you gave the form of gods to us alone, I shall
always praise and celebrate your power.63
Although the Stoics believed that the gods were immortal, their concept of
God was essentially pantheistic and not so much personal. As Bruce
describes it, according to Stoicism, God was to the world what the
individual soul was to the body.64
For the Stoics, the highest expression of nature was reason or design, the
principle which combined the elements in a variety of ways and produced
the ordered and balanced universe. They placed great importance on
individual self-sufficiency and on the superiority of reason over emotions.
Stoicism aspired to live consistently or according to nature. It was
characterized by great moral earnestness and a high sense of duty. 65

63
Cleantes, Testimonia in Stoicorum Veterum Fragmenta, I:103-39, as cited by Schnabel, Mission, II:1397.
65
64
22

The Stoics also asserted that the gods rule the world by their providence.
This can be proved, they argued, by the divine power manifested in this
world, by the miracles of nature and by the gods care for humanity.66
3.
Epicureanism
Epicureanism was founded by Epicurus (341-270 BC). He went to Athens
in 306 BC and bought a house with a garden, where he taught his
philosophy. His followers lived a materialist, strict and severe type of life
on the Epicurean property.
The Epicureans held an ethical theory based on the atomic physics of
Democritus and regarded pleasure as the chief end of life. In their view, the
pleasure most worth enjoying was a life of calmness, uncontrolled and free
from pain, distressing passions and superstitious fears, especially the fear
of death.67 Their lifestyle was characterized by hedonism and a sense of
superiority towards other groups. They opted to marginalize themselves
from city affairs.
Even though Epicureans did not deny the existence of gods, they believed
that deities were not interested in the life of humanity and therefore there
was no provident god or gods ruling the world. In their view, the cosmos
was the result of chance, humans were mortals and there was no eternal
life.68 They also claimed that philosophical discussion was the way to a
happy life.
Examination of the Speechs Content

1. Introduction
a. Opening
B.
The apostle begins by addressing the Athenians and noticing they were
very religious. The term he uses for religious () is

66
Schnabel, Mission, II:1397.

Bruce, The Book of the Acts, pp. 350-351.
68
67
23

ambiguous and could have two meanings. It could first describe someone
who was sincerely committed to religious matters and, secondly, it could
be used with a negative connotation for those who were excessively
superstitious in their religious practices.69
Scholarly opinions are divided regarding Pauls true intention when using
the term. Some believe Paul had the first meaning of the expression in
mind and therefore was making an effort to win the favour of his
audience.70 Such device, it must be highlighted, was common in Greek
rhetoric. Others defend that Paul used the term with the second
connotation.71 As it becomes clear later in the speech, Paul disagreed with
the Athenians idolatry. He could have used such a vague term in his
opening to implicitly begin his criticism, even though his listeners thought
he was making a compliment.
Gaventa offers convincing arguments to prefer the first to the second usage
of the term.72 She rightly observes that introducing speeches with some
praise of the audience was a common practice in the world of Acts (e.g.,
26:2-3) and in Greek oratory. It is therefore not surprising that Paul would
select such a method. Moreover, there is strong extra-biblical evidence
which attests to the Athenians religiosity.73
b.
Reference to the Unknown God
After his opening words Paul goes on to make reference to an altar he had
seen in Athens with the following inscription: To an unknown god
(17:23). The altar is the apostles point of contact with his listeners, a
platform to what he was about to announce. The God the Athenians
confessed not to know is the one Paul knows and wishes to proclaim.

69
Friberg; Friberg; Miller, Analytical Lexicon of the Greek New Testament, (electronic edition).
Arrington, Acts, p. 178; Gaventa, Acts, p. 250; Schnabel, Mission, II:1396; Walaskay, Acts, p. 166.
71
Bruce, The Book of the Acts, p. 355; Barrett, Acts, II:835; Fitzmyer, Acts, pp. 606-607; Polhill, Acts, p. 371.
72
73
Sophocles, Oedipus Coloneus 260; Pausanias, Description of Greece 1.17.1; Josephus, Ag. Ap. 2.130; Strabo, Geography 9.1.16; Livy,
History 45.27.11.
70
24

Schnabel argues that the reference to the unknown god (17:23) can be
understood as a criticism by Paul of pagan religious convictions, seen in
the light of Is 45:15, 18-25. In this passage the monotheistic confession
Truly, you are a God who hides himself, O God of Israel, the Saviour (Isa
45:15) is followed by words of Yahweh seeking to convince people to
worship the one true God and trying to invalidate the notion that God
hides.74 Schnabels suggestion is certainly interesting; however, it seems
more likely that the apostle was being impartial in his reference, with the
objective of simply establishing a point of contact with his listeners.
It is true to say that the Stoic philosophers would not have been bothered
by Pauls use of the word god. In contrast, Paul would definitely have
been alarmed with the Stoics comfortable transition from god to the
gods.75
2. Gods Relation to the World
a. The Creator God
The apostles first announcement about the unknown god is that he is the
creator (17:24). He referred to God as the maker of the , a term that
would be familiar to the Greeks and which alluded to the universe or the
ordered world. As examined in the speech in Lystra, the concept of God as
the creator of all things is foundational in the Old Testament. Thus Paul
chooses a term that is common to the Greeks and the Old Testament.76
The notion of God as absolute creator, nonetheless, was not a concept his
audience was comfortable with. By emphasizing that God is a personal
being Paul was clearly contrasting the pantheism of the Stoics and the
polytheism of the Epicureans. The idea of a Single Supreme Being who
stood over the world and who created all things was foreign to them. Greek
philosophy endorsed the distinction between a Supreme Being and a

74

76
For references of God as the creator of the kosmos in the Old Testament see Gen 1:1; 14:19, 22; Exod 20:11; Ps 146:6; Isa 42:5; Wis
9:9; 11:17. For interesting references to the Maker and Father of the Universe in Greek philosophy see Plato, Timaeus 28C, 76C; for
God as the maker of the kosmos see Epictetus, Arrians Discourses 4.7.6.
75
25

Demiurge who crafted the material world. But Paul would not allow such
distinction.77 He announces God as the only Supreme Being who created
all that exists.
From the beginning of Pauls presentation a pattern can be identified which
will be noticeable throughout his address. He employs ideas, arguments
and formulations that his audience, especially the Epicureans and Stoics,
were familiar with and acknowledged as valid.78 He clearly uses them as a
point of contact with his hearers, but does not hide or compromise the
elements where they diverge. Schnabel correctly affirms that Pauls speech
to the Areopagus is characterized by agreement and contradiction,
carefully calibrated with regard to the specific audience on Ares Hill.79
b.
The Lord of Heaven and Earth

The creator of all things is also the , lord, of the heavens and the
earth (17:24). This is the second truth about the unknown god that Paul
decides to disclose. He speaks of a god who not only created all that exists,
but who rules and reigns over all his creation.
c.
The God Who Does Not Inhabit Human Constructions

Paul affirms that the God he proclaims does not live in temples built by
hands (17:24). His message clearly echoes the Old Testament teaching
(e.g., 1 Kgs 8:27; Isa 66). At the same time such conception was not
strange to the more philosophically minded Athenians who were hearing
the apostle. It finds plenty of parallels in Greek thinking. The Stoic
philosopher Zeno had taught: It is Zenos teaching that one should not
build temples of the gods.80 A fragment of Euripides states what house
built by craftsmen could enclose the form divine within enfolding walls?81
Plato advocated a religion based on worship of the heavenly bodies as

77

79
80
Plutarch, Moralia, 1034B as cited by Fitzmyer, Acts, p. 608.
81
Euripides, Fragment 968 as cited by Bruce, The Book of the Acts, p. 357.
78
26

being superior to that observed in earthly temples and Zeno and Seneca
both rejected temples.82 The God who created the world and everything in
it, Paul asserts, cannot be contained by buildings of human construction.
d.
The Self-sufficient God

Paul speaks of a god who is not just the creator of all but needs nothing
that human beings can offer or supply. Paul affirms he is not served by
human hands, as though he needed anything [...] (17:25).
The apostles audience, once again, probably did not have any problem
with this next description of the unknown god. It was common in Greek
philosophy to view divinity as complete within itself, totally self-sufficient
without any need.83 He echoes a common premise of the Old Testament
(e.g., Ps 50:9-12; Amos 5:12-23) and also of Greek philosophy (E.g.,
Aristobulus, frg. 4; cf. Eusebius, Praeparatio evangelica 13.12.3).
Euripides affirmed, For God, if indeed God he be, is in need of nothing.84
Also Plato asked, What advantage accrues to the gods from what they get
from us?85 The god Paul is making known needs nothing from his
creatures.
e.
The God Who Provides

God is the one who gives humanity all it needs. Paul affirms that God
himself gives to all mortals life and breath and all things (17:25). He is
the one who provides.86
Once again, Pauls description of God echoes the teachings of the Old
Testament (e.g., Isa 42:5; Ps 50:7-15). Though God needs nothing from
anyone, human beings need everything that comes from him, Paul

82

84
Euripides, Hercules Furens 1345-46 as cited by Fitzmyer, Acts, p. 608. Similar ideas are attributed to the Stoic philosopher Zeno in
Clement of Alexandria, Stromateis 5.76.1.
85
Plato, Euthyphro 14c as cited by Fitzmyer, Acts, p. 608.
86
Neyrey defends that chapter 17 is the clearest example in Acts of Lukes regular presentation of God in terms of providence. See
Neyrey, Acts 17, pp. 118-134.
83
27

declares. He is the source of all life and giver of all the things humanity
needs. Human beings are completely dependent on God for it is he who
provides life and breath to all creatures.
3. Gods Proximity to Humanity
a. The Universality of Humanitys Relationship to God
Paul declares that all humanity was one in origin, sharing a common
ancestor, created by the same God (17:26a). The apostle is clearly
transmitting an Old Testament truth (Gen 1 and 2). This is not an
alternative to a general mythic tale that the Stoics or Epicureans know but
rather a reference to the Old Testament tradition of the beginning of
creation and the creation of the first human being by God, the creator of
the world.87 This was a new concept for his hearers for the Greeks did not
hold the idea of a First Man from whom all humanity was descended.
Polhill rightly observes that the emphasis is on the universality of
humankinds relationship to God.88 All the nations of the world are one in
their common ancestry and in their relationship to their Creator. The God
whom Paul announced was no local Jewish cult God, but the one sovereign
Lord of all humankind.89
By affirming that God has put all human beings on this earth Paul is
emphatically opposing the idea that the universe came into being by
chance. His message underlines the divine design and intention that lie
behind all human existence.90
Pauls next words are not easy to interpret and inevitably leave room for
ambiguity. He affirms that God [...] made all nations to inhabit the whole
earth, and he allotted the times of their existence and the boundaries of the
places where they would live (17:26). First, it is not clear what Paul is

87

89
90
88
28

referring to when he uses the word , times (17:26b). The term

could mean an occasion, a period of time or an era.91 Secondly, the
expression boundaries of the places where they would live (17:26b) could
also have more than one implication: it could refer to the habitable areas of
the planet or to the frontiers between nations.
Gaventa accurately notes that although the exact connotations of these
expressions are uncertain, the larger point is clear: God not only created
humankind but determined the parameters of human existence.92 This idea
is supported by the use of , at the beginning of verse 26. The verb can
mean to appoint or to determine.93 It emphasizes Gods authority and
reflects the idea that God works with a plan (the same verb reappears in
this speech in verse 31). Paul wishes his audience to understand that the
historic limitations set upon humankind, the times and places where they
inhabit, are all results of divine determination (e.g., Gen 10; Deut 32:8; Ps
74:12-14; Job 38:8-11).94
b.
The Search for God
God has done all of this, Paul insists, so that humanity would search for
him (17:27). Paul affirms that God has created all nations to seek him. The
apostle is speaking about the instinctive quest of the human mind and heart
for God in the traces that God has left in the creation and disposition of
humanity in this world.95
It is necessary to note that Paul does not consider the search for God as an
impossible task, but he does not represent its successful conclusion as
certain.96 He uses the optative mood for the verb find in verse 27,
therefore expressing great doubt. Although God had revealed himself
through his creation, it did not mean human beings were inevitably going

91
LN 67.1, 67.78, 67.145.
92

94
95
96
93
29

to find him. Through these words Paul seems to question the human
capacity to find what they are searching for. Arrington accurately observes
that, according to Paul, God has disclosed himself so that he may be
sought, but it cannot be assumed that he will indeed be found.97
Witherington echoes this interpretation by suggesting that Paul does not
believe that the finding of the true God actually happens apart from divine
revelation. On the contrary, the true God remains unknown except for such
revelation.98
Interestingly, the apostle links this idea with the fact that God is actually
close to all humanity. He affirms that [...] he is not far from each one of
us (17:27b). Paul announces a universal God who is not exclusive to a
certain group, but is close to each individual. Pauls message of Gods
proximity find roots, once again, in the Old Testament teaching (e.g., Ps
145:18; Jer 23:23).
Paul proceeds with the citation of two quotations of Greek poets. Firstly,
he affirms that in God we live and move and have our being (17:28). This
sentence is taken from a poem attributed to Epimenides the Cretan. It is
quoted in the ninth-century Syriac commentary of Ishodad of Merv:99
They fashioned a tomb for thee, O holy and high one
The Cretans, always liars, evil beasts, idle bellies!
But thou art not dead; thou livest and abidest for ever;
For in thee we live and move and have our being.100
The quotation sums up what Paul had just proclaimed: all human life is
given, rooted and maintained in God. Paul, of course, is not referring to
Zeus like Epimenides was. He wants his hearers to understand that those
truths are only applicable to the unknown, true God he is announcing.

97
Arrington, Acts, p. 180.

99
Fitzmyer, Acts, p. 610 believes it is highly unlikely that Pauls words were a quote from Epimenides. However, he does not give
basis for his view.
100
Gibson, Horae Semiticae, 40 as cited by Bruce, The Book of the Acts, p. 359.
98
30

The next quotation is taken from the third-century astronomical poem of

Aratus, a Stoic and one of the main Hellenistic poets: for we too are his
offspring (17:28). The beginning of the poem reads,
Let us begin with Zeus, never O men, let us leave him unmentioned.
All ways are full of Zeus and all meeting-places of men.
The sea and the harbours are full of him.
In every direction we all have to do with Zeus.
For we are also his offspring.101
Once again Paul applies what had been written about Zeus to the God he is
describing. God, the apostle affirms, is not only near to human beings, but
they are related to him as kin.102 Fitzmyer correctly notes that Paul
understands the Stoic idea in a biblical sense (e.g., Psalm 139).103 The
nature of God is thus explained by the apostle against the background of
his audiences own terminology.104
It is interesting to note that whereas Paul makes two citations from Greek
philosophers, he does not directly quote Scripture in his discourse.
Witherington helpfully suggests that it would not have helped Paul to
simply quote the Scriptures, as it was a book his listeners did now know
and one that had no authority in their minds.105
From his last citation Paul develops a key idea in his speech. If humans are
Gods offspring and thus made in his image, it cannot be possible that God
is made of silver, gold or stone by the creativity of a human being (17:29).
Paul is now speaking directly against the idolatry he had witnessed in
Athens. He once again echoes the Jewish teaching against idolatry and
polytheism (e.g., Deut. 4:28; Isa 40:18-20; 44:9-10; 46:5-6; Ps 115:4).
Interestingly, Paul refers to God as (17:29), which means divine

101
Aratus, Phaenomena 5, as cited by Bruce, The Book of the Acts, p. 360.

103
104
Hemer, The Speeches of Acts, p. 244.
105
102
31

nature or divine being.106 This is a general term for deities or divinities

used by the Greeks and common in classical and Hellenistic writings.107
The apostle is using distinct ideas familiar to his audience in order to pass
judgment on and criticize the idolatry present in polytheism. Paul is not
attempting to meet pagans halfway; instead, he uses recognizable terms as
points of contact in order to make a defence of monotheism in its Christian
form.108
Schnabel correctly suggests that Pauls critique of idols (17:29) is a clear
denunciation of the popular religiosity with which the Stoic and the
Epicurean philosophers had come to an arrangement.109 Schnabel notes that
these two schools of philosophy accommodated their convictions to the
popular religious practices so that people could still take part in local cults.
He finds support to his view in extra-biblical documents:
An Epicurean text, written around A.D. 50 asserts that piety cannot be
proven by the offering of sacrifices, but it goes on to say that offering
to the gods is permitted because it is in agreement with religious
traditions (P.Oxy.215). Plutarch accuses the Stoics of contradicting
themselves because they visit mysteries in the temples, and ascend the
acropolises to honor the idol statues, and lay down wreaths in the
sanctuaries despite their convictions (Stoic. rep. 1034b-c).110
4. Speechs Conclusion
a. Repentance and Conversion to the True God
Paul affirms that in the past God had overlooked the times of human
ignorance (17:30); nevertheless, in the present he was commanding every
individual, from everywhere, to repent (17:30). With these words Paul is

106
For examples of the use of the term in Greek literature see Herodotus, History 3.108; Thucydides, Histories 5.70; Xenophon,
Cyropaedia 4.2.15.
108
109
Schnabel, Mission, II:1399-1400.
110
107
32

unquestionably referring to the idolatrous practices of his audience, a

subject he had developed immediately before.
Pauls message is that God did not desire or approve the ignorant
idolatrous worship of the Athenians; however, he did not repress it, but
overlooked it up to that stage. It was not Gods intention that humanity
remained in this ignorance. On the contrary, God wanted to be known as
the only true deity, the only one worthy of worship.111 Certainly the failure
is regarded as culpable, but God has graciously overlooked it.112
The temporal phrase , now (17:30) dramatizes the change of the
times according to the work and will of God.113 They could now know the
one true God through Pauls proclamation. He was no longer an unknown
God to the Athenians. If they [...] continued in their false worship and fail
to acknowledge his sole lordship of heaven and earth, their sin would no
longer be a sin of ignorance but a high-handed sin.114
Paul, thus, proclaims the need of repentance to the Athenians (17:30). He
announces the necessity of a complete turn from their false worship to the
true God. The unity of humankind consists not only in its common creator
and common ancestor, as Paul had previously described, but in its common
need for repentance.115
Barrett rightly notes that, in this context, repentance will mean in the first
instance turning from the false gods with which Athens abounds. Pauls
message of repentance also demonstrates that the defect of Greek religion
is not simply intellectual but existential. Humanity is guilty of having
withdrawn from its relationship with the Creator.116

111

113
Soards, Speech, p. 99.
114
115
116
112
33

Such message would certainly be strange for the Greeks. Stoicism,

Epicureanism or any other Greek belief and lifestyle would not
accommodate the worship of exclusively one personal God. By advocating
repentance, the apostle was directly opposing his audiences view and
requesting an attitude that no other Greek religious system required. As
Gempf rightly remarks, the speech is a devastating attack on both the
Athenians and their religion.117
b.
Eschatological Judgement
Paul communicates the urgency of repentance by announcing Gods

judgement. God will judge all peoples. The command to repent is directly
related to the fact that God has appointed a judgement day.118 As in the rest
of the speech, focus continues to be on Gods actions: God created and
God will judge.119 It is necessary to note that there was no room for such an
eschatological judgement in Greek belief.
Winter rightly notes that Pauls message of judgement and repentance had
a strong political ramification for his audience.120 His words directly
confronted the Athenian policy on imperial religion. From the death of
Julius Caesar onwards the incorporation of living and dead emperors into
the pantheon and their adoration became part of the imperial political
strategy.121 As in other Roman colonies, loyalty to the emperors was
closely linked with religious pluralism in Athens. Schnabel agrees when
affirming that [...] Paul walked on very thin ice, considering the fact that
the cultic veneration of the deceased emperors was an essential and
increasingly important element of Roman culture in the larger cities.122
Paul affirms that unless his audience turns from the worship of other gods,
including emperors, they would face the judgement of God.

117

Haenchen, Acts, p. 526.
119
120
Winter, Athenians, p. 57.
121
Winter, Athenians, p. 57.
122
118
34

This day of judgement, Paul asserts, will be conducted by the man Jesus
Christ whom God has appointed. This is the first time that Jesus is
mentioned in the discourse. Interestingly, Paul refers to Jesus only as ,
a man whom God has assigned and not by any title or name (cf. Dan
7:13). As Gempf observes, Paul tells his audience that, in complete
contrast to the lifeless things with which they have chosen to represent the
divine, God has appointed a living human being, Jesus Christ.123 Christ
mediates the divine judgement of all human activity and conduct.
c. Resurrection of Jesus
Gods commitment of the future judgement into Jesus hands was proved
by his resurrection (17:31).124 Conzelmann notes that the entire history of
the world is viewed from the perspective of the resurrection of Jesus.125
Schnabel accurately observes that the reference to the resurrection of the
Judge whom God has appointed to judge the world demonstrates the
importance and the centrality of Jesus in Pauls speech.126 Gods actions
are once again at the centre: he gives assurance to all by raising Jesus from
the dead (17:31).
The belief in resurrection was definitely not shared by Pauls audience
(17:32). The Council of the Areopagites had been founded on the
following words: When a man dies, the earth drinks up his blood. There is
no resurrection (anastasis).127 Epicureans did not believe in human
existence after death. Stoics thought that only the immaterial spirit
survived death. Therefore, to Greeks, the idea of a body surviving death
did not make any sense.128

123

Arrington, Acts, 181.
125
Conzelmann, Acts, 144.
126
127
Aeschylus, Eumenides, 647-648 as cited by Winter, Athenians, p. 47.
128
124
35

It can undoubtedly be suggested that the ideas of final judgement and

resurrection of the dead were so foreign to Pauls audience that he [...]
resolved to refer to them only at the very end of the speech once some
rapport and more or less convincing arguments had already been
presented.129
Carson helpfully observes that Pauls proclamation of Jesus resurrection
opposes not only animism, Epicureanism and Stoicism. The message of
physical resurrection attributed to God himself counters neo-Platonic
dualism, a common idea in Greek thought and which asserts that the
spiritual is good and the physical world is bad. Hence, it is unimaginable
that God, who is good, would raise someone up to physical life.130
It is important to highlight that in the Pauline speech Jesus is the object of
two of Gods activities. He is appointed to judge and he is raised from the
dead by God. The fact that Jesus was raised from the dead implies,
evidently, that he died. Paul, nevertheless, does not comment on Christs
death. It must also be noted, as Sandnes does, that Paul's manner
of introducing Jesus in this discourse is surprisingly enigmatic, and
unquestionably leaves the audience with questions.131
Scholars are divided in their opinion regarding the Christocentricity of
Pauls speech. Dibelius has argued that there is nothing particularly
Christian about the speech before verse 31. In his perspective, the
discourse essentially reflects Greco-Roman thought with monotheistic
elements. He states that [...] it is a monotheistic sermon and only the
conclusion makes it a Christian one.132 Similarly, Barrett affirms that the
speech lacks the Christological factor.133

129

Carson, The Gagging of God, p. 501.
131
Sandnes, Paul and Socrates, pp. 13-26.
132
Dibelius, Acts, p. 25.
133
130
36

Their view is incorrect as it fails to observe at least two aspects. First, Paul
is speaking to a pagan audience; therefore, it is expected that he would lay
the foundation of monotheism before proclaiming Christ. The life and
ministry of Jesus could only be understood in light of the framework
concerning God given by the apostle. Paul begins where his audience is,
but he ends his discourse in Christ. Secondly, as observed previously in the
examination of its different ideas, the speech is replete with and based
upon ideas from the Old Testament, contrary to Dibelius assertion that the
speech is basically Greco-Roman. Paul uses Greek ideas exclusively where
they can be connected to scriptural ideas and as a point of contact with his
listeners.
Witherington offers a more accurate opinion. He rightly defends that
Pauls speech is ultimately a call for conversion, which comes after a
demonstration of what the Athenians do not know about God.134
Recognizable ideas are used to make contact with his hearers, but they are
used by the apostle for evangelistic purposes in order to support arguments
that are essentially Judeo-Christian in character.135 Witherington also
remarks that while drawing on some Greek ideas, the discourse in the
Areopagus [...] has been thoroughly biblical from the start [...]. The
conclusion follows naturally from the argument.136
Conclusion
Pauls third missionary discourse narrated by Luke is found in Acts 17:2231. It is the longest Pauline speech delivered to a pagan audience recorded
in Acts.
The discourse delivered to the Athenian Areopagus is characterized by
Pauls selection of ideas and beliefs which his audience, especially Stoics
and Epicureans, were familiar with. Pauls arguments are based on the Old
Testament and are used as a point of contact with his hearers. At the same

134

136
135
37

time, he does not hesitate to proclaim convictions his listeners would not
be comfortable with.
Paul echoes Epicureans when he makes known a God who cannot be
contained by human construction and does not need anyone. But against
them he announces a God who is close to and deeply cares about humanity.
The apostle stands beside Stoics when he affirms that God is interested in
humans and provides to them what they need. But in opposition to this
group Paul proclaims a God who is personal but separated from his
creation and who cannot be known simply by the appraisal of nature. He
resists both philosophical schools especially when he advocates exclusive
monotheism, future judgement and resurrection.
Paul announces that the God he knows is the only true God. His speech in
Athens is a call to repentance from polytheism in the light of Gods
judgement through Jesus, the man he raised from the dead.
IV. Common Themes in Pauls Missionary Speeches

What Soards states of the speeches in Acts can also be affirmed
specifically in relation to Pauls missionary addresses described by Luke:
[...] examination of the themes or subjects of the speeches shows that an
identifiable set of topics or concerns recur in the speeches either explicitly
or implicitly with striking regularity.137
Having investigated the content of each speech individually, we now
proceed to the identification of the issues that are recurrent in Pauls
evangelistic sermons. This will indicate which topics build the content of
Pauls preaching to non-Christians as portrayed by Luke in the book of
Acts.

137
Soards, Speeches, p. 183.
38

A. Recurrent Issues in Pauls Missionary Speeches

1. Doctrine of God
Pauls missionary sermons are saturated with the doctrine of God. The
apostle invariably reveals, describes and defends certain truths about God
and his activities, always beginning where his listeners were in relation to
their knowledge of God. Lukes accounts demonstrate that Paul intended
his audience to learn about God so that the rest of his message would make
sense to his hearers.
The doctrine of God unquestionably represents a large and fundamental
portion of Pauls missionary proclamation. Central themes in the speeches,
such as repentance and judgement, are clearly built on the foundation of
the doctrine of God. There are four main ideas about God that can be
identified in Pauls evangelistic sermons: he is the only God, he is the
creator of all things, he exercises authority over all his creation and he is
good towards humanity.
a. The Only God
The apostles audience in Pisidian Antioch was familiar with the Old
Testament and already accepted its principles. It was formed by Israelites
and Gentiles who had converted to Judaism. There was no need to argue
for monotheism, but this belief is noticeably implicit in his message
(13:16, 17, 23, 26, 30, 32, 33, 34, 36, 37).
This is not the case with the other two groups to whom Paul speaks.
Lystrans and Athenians were Greeks who held a polytheistic view. To
them Paul announced the existence of one true God who is worthy of all
devotion and veneration (14:15; 17:24, 25, 29, 30). In these circumstances,
as Polhill observes, the apostle had to [...] start at the very beginning, not
with the coming of Christ but with the basic theological assumption of
monotheism that God is one (Deut 6:4).138 Lukes Paul first spoke to

138
39

polytheists about the one true God before he announced Jesus Christ. If
there is only one true God, there can only be one true saviour from sins.139
b. The Creator of all Things
Paul describes God as the creator of all things in his speeches. The apostle
announced the reality of the true God, and the creation as his handiwork.140
Paul does it indirectly in his first evangelistic speech and directly in the
other two.
When preaching in Pisidian Antioch, the apostle refers to God as the God
of the people of Israel (13:17). One of the most basic convictions in a
Jewish mind was that the God of Israel was the creator of all things (Gen
1). Thus, Paul begins a step further in his discourse, not needing to
convince his audience of this truth, and only indirectly refers to God as the
creator.
On the other hand, when communicating to non-Jewish audiences, the
apostle directly announces that God is the creator of the world and
everything in it. In Lystra Paul affirms that God is the one who [...] made
the heaven and the earth and the sea and all that is in them (14:15) and in
Athens he declares that God [...] made the world and everything in it
(17:24). Dunn rightly observes that according to Lukes Paul the gospel of
Jesus Christ is initially about God, and about God and creation.141
c. Divine Authority
The fact that God exercises complete authority over his creation is
expressed in all three speeches. They speak of a transcendent but active
God who relates to the world, especially to humans, in order to bring to
fulfilment his sovereign purposes. According to Pauls speeches, Gods
plans have been and are being brought to realization. The speeches
articulate a view of the world characterized by the certainty that God
intervenes in life in this world to initiate relationships, to give directions

139

Wright, What Saint Paul Really Said, p. 86.
141
Dunn, Beginning from Jerusalem, p. 432.
140
40

for present or future actions, and to reverse the course of events

inconsistent with Gods own purposes.142
The conviction of divine authority permeates Pauls evangelistic speeches.
It is expressed in Antioch of Pisidia (13:17, 18, 19-20a, 20b, 22, 23, 26,
27-30, 32-37, 38b-39), in Lystra (14:15b; 15c, 16, 17) and in Athens
(17:23b, 24a, 24b-25a, 25b, 26-27, 31a, 31b).
d. Gods Goodness
The one true God who created all things intervenes in his creation and
exercises total authority over it. Gods creation, provision and initiatives
reveal his goodness and his noble intentions for humanity according to
Paul.
In Pisidian Antioch Paul demonstrates Gods faithfulness and goodness
towards his people by summarizing Gods deeds for the people of Israel
(13:16b-25) and by proclaiming Gods free offering of forgiveness and
justification (13:38-39).
In Lystra Paul makes a reference to the goodness of God exhibited in his
provision to humanity (14:17). God had never merely abandoned the
Gentile nations. He had continuously revealed himself through his works
in nature.143 Similarly, in Athens, Paul states that God gives [...] to all
mankind life and breath and everything (17:25), therefore giving evidence
for divine goodness.
2. Use of the Past
According to Luke the apostle makes reference to the past in all his
missionary sermons. It is important to note, however, that they appear in a
variety of ways. Six distinct modes of using the past can be identified in
the Pauline evangelistic speeches: direct quotation of Scriptures, reference

142

143
41

to segments of Scripture, allusion to the prophets, allusion to John the

Baptist, reference to Scripture without any citation and, finally, reference
and citation of pagan poets.144
Pauls audience in Pisidian Antioch heard him mention the past through
several citations of Scriptures (13:22, 33, 34, 35, 41). The apostle gives
evidence of his assertions to a Jewish audience by quoting their sacred
texts. Scriptural citations are used to demonstrate the continuity of Gods
actions throughout history, culminating in the realization of Gods plan in
Jesus Christ.145
In his first missionary speech Paul also makes reference to segments of
Scripture. Though not citing Scriptures directly, he alludes to explicit
biblical ideas registered in the Torah (13:17-23, 29).
The apostle refers to the prophets once in his first missionary
announcement (13:27). He does not specify the message of one particular
prophet, but makes reference to the words of the prophets that are read
every Sabbath (13:27). He also refers in particular to John the Baptist
(13:24) and quotes Scripture once without any citation (13:29).
Although not as often as in his first pronouncement, Paul also makes use of
the past in his other two missionary sermons. Nearly his entire address in
Lystra is rooted in scriptural ideas, though he does not quote them
explicitly (14:15-17). Similarly, he expresses various concepts found in the
Old Testament, though not citing it, when speaking to the Athenians
(17:24-27). It is reasonable that Paul would choose this recourse to
communicate to non-Jewish audiences, unfamiliar with Scriptures. Finally,
his speech in Athens is also marked with a clear allusion to pagan poets
(17:28).

144
Soards, Speeches, pp. 201-203.

145
42

This brief survey reveals a central feature of the Lukan reports of Pauls
missionary sermons: history is present in all three of them. As examined
previously in this paper, the apostles discourse in Pisidian Antioch begins
with a detailed survey of Jewish history (13:16-41). In Athens he does not
mention Jewish history, as it would not be recognizable to his audience,
but describes the history of the search of the soul for God (17:23-28).146
History is also found in Lukes report of Pauls preaching in Lystra, where
it is portrayed by Gods continuing provision in benefit of humanity,
beginning in creation (14:15-17).
Hence, the apostle makes reference to the past in all of his missionary
sermons, although according to Luke, he does so in different ways in each
proclamation.
3. Witness
The reference to witnesses endorsing the message that is being proclaimed
is present in all three speeches.
In Pauls first discourse the term , to be or to bear witness is
found in 13:22. Then, there is a reference to John the Baptist identifying
Jesus with the Christ (13:25). Finally, those who saw Jesus after his
resurrection are recognized as his witnesses (13:31).
In Lystra Paul affirms that God has not left himself without a witness,
, (14:17). This is the only occurrence of the term in the New
Testament.
Paul interestingly makes the pagan poets witnesses of Gods reality by
quoting them in the Areopagus (17:28). Similarly to the reference of John
the Baptist in Pisidian Antioch, Paul does not use any word associated to
the term witness when speaking of the pagan poets. The context,
however, demonstrates how Paul makes reference to Greek poets in order
to support his message.

146
Barclay, Comparison`, p. 166.
43

4. Period of Ignorance
As indicated by Luke, Paul affirms that both Jews and Gentiles lived in
ignorance before God. The ignorance motif can be recognized in the three
speeches.
In the synagogue the apostle asserts that the people of Jerusalem and their
rulers did not recognize Jesus (13:27). Referring to God, in Lystra, Paul
states that in past generations he allowed all the nations to walk in their
own ways (14:16). In Athens Paul alludes to the altar to the unknown
god (17:23a), insists he will reveal to them what they worship as
unknown (17:23b) and assures that God overlooked the times of
ignorance (17:30).
5. Change in the Nature of Times
Paul uses temporal words or phrases to signal a change in the nature of
times in all his missionary speeches in Acts. Formerly humans lived and
acted in ignorance, as examined previously (13:27; 14:6; 17:23, 30). Yet,
as the speeches repeatedly recognize, the past is behind the speaker and the
hearers. The former time of ignorance which God permitted is no longer
tolerable. Repentance and conversion are now required.
In his first missionary speech the apostle establishes a distinction between
the age in which Jews lived under the law of Moses and the new era
inaugurated by Jesus resurrection. Paul declares that through Jesus
forgiveness of sins is proclaimed to you, and by him everyone who
believes is freed from everything from which you could not be freed by the
law of Moses (13:38, 39).
Speaking to the Lystrans Paul affirms that in the past generations he [God]
allowed all the nations to walk in their own ways (14:16). Paul had just
instructed them to turn to the living God (14:14), which indicates that a
change in time took place and a new attitude was now expected of
everyone.
44

In Athens Paul declares that the times of ignorance God overlooked, but
now he commands all people everywhere to repent (17:30). The temporal
phrase , now, (17:30) stresses the change of the times.
. Paul recognizes the critical nature of the moments in which he and his
listeners stand, and with his words he reveals the contrast between past and
present that exposes the real drama of the human situation.147 Paul wants
his audience to recognize that a cosmic shift has taken place and no one
can be indifferent to it.
6. Repentance and Conversion
Both Jews and Gentiles find themselves in the same position, in need of
repenting and being reconciled to God through Christ.148 Paul declares, in
his three evangelistic sermons, that everyone ought to repent and convert
from the way they lived in their ignorance.
Referring to Jesus in Pisidian Antioch, the apostle taught that through this
man forgiveness of sins is proclaimed to you (13:38). To the inhabitants
of Lystra he announces that they should turn from these vain things to a
living God (14:15). The Athenians hear Paul affirming that God now
commands all people everywhere to repent (17:30). It is now time for
each person to stop their sinful practices, change direction and turn to God.
7. Jesus Christ and his Work
The climax of Pauls evangelistic speeches in Acts is the proclamation of
Jesus Christ and his work. His coming as Gods decisive event, his death
and his resurrection are elements detected in the content of Pauls
missionary sermons.
a. Jesus as Gods Decisive Event

147

148
45

According to Pauls missionary speeches, the time of ignorance is brought

to an end by the work of God in Jesus Christ, especially as Christs
witnesses testify to Gods saving activity.149 As indicated by Paul, Gods
redemptive action through Jesus is the decisive event that causes the
change in the nature of time (13:38b, 39; 17:30, 31).
Pauls claim in Lystra that God allowed all the nations to follow their own
way in the past (14:6) implies that a change has taken place in the present.
Nonetheless, he does not make any direct reference to Jesus. Pauls silence
concerning Jesus in Lystra could be an indication that the coming of Jesus
Christ was not a recurrent issue in Pauls missionary speeches. But this
does not seem to be accurate.
A case has previously been made, in the examination of the content of
Pauls speech in Lystra, to defend that he was interrupted and could not
conclude his announcement. Barrett correctly observes that Pauls
discourse in Lystra anticipates some of the themes of the Areopagus
speech.150 Witherington agrees and accurately advocates that Pauls
message in Lystra foreshadows in many ways the longer speech in Athens,
only there the audience includes more sophisticated Gentiles and so the
discourse in the Areopagus is delivered at a higher intellectual level.151 In
both, the subjects treated included defence of monotheism (14:15; 17:24,
25, 29), creation or natural theology (14:15; 17:24-28), the endured
ignorance of pagans (14:16; 17:30), the goodness and providence of God
(14:17; 17:25-28) and the necessity of conversion (14:15; 17:30).
Due to the vast similarities between Pauls speech in Lystra and his speech
in Athens, it can surely be suggested that the final elements of the speech
in Athens (17:31) represent what Paul was intending to say had he not been
stopped. Longenecker argues that, although the speech does not contain
any explicit reference to Christ, it is hard to believe that it was not meant

149

Barrett, Acts, I:670.
151
Witherington, Acts, pp. 425-426.
150
46

to point to Jesus Christ and his work as the divine climax of history.152
Hansen rightly notes that after reading the Areopagus address, the reader
would then see that the abbreviated reference in the Lystra speech (14:16)
to Gods plan for the nations in the past needed to be finalized with the
declaration of the resurrection of Jesus, the God-appointed judge of the
nations in the present (17:30).153
Though the death and resurrection of Jesus do not appear in the speech to
the Lystrans, they will be considered regular topics in Pauls missionary
speeches due to the reasons described above.
b. Death of Jesus
Paul explicitly announces Jesus death in his first missionary sermon.
Speaking of Jesus he affirms that they took him down from the tree and
laid him in a tomb (13:29). The allusion to the death of Jesus in Athens is
merely implicit. Paul only makes reference to Jesus resurrection (17:31).
It would be obvious to the audience, however, that in order to be
resurrected, Jesus had to be dead.
c. Resurrection of Jesus
Luke plainly demonstrates that the proclamation of Jesus resurrection is
found in the Pauline sermons delivered in Pisidian Antioch and in Athens.
Whereas in the former Paul asserts the resurrection of the Messiah in
numerous occasions (13:30-37), the apostle only mentions it once in the
latter (17:31). In both speeches Paul communicates the fact that God was
the one who raised Jesus from the dead (13:30; 17:31).
8. Eschatological Judgement
As portrayed by Luke, the apostle Paul announces an eschatological
judgement in his missionary speeches for those who refuse to repent and
turn to God. Pauls warning and citation of Habakkuk 1:5 at the end of his

152
Longenecker, Acts, p. 436, as cited by Hansen, Preaching`, p. 315.

Hansen, Preaching`, p. 315.
153
47

discourse in the Synagogue (13:40, 41) indicates his conviction that God
would once again bring judgement upon his people in case they rejected
his offering through the Messiah. Paul asserts the necessity of repentance
to his listeners in Athens since God has fixed a day on which he will have
the world judged in righteousness by a man whom he has appointed
(17:31).
9. Universal Character of Salvation

The Pauline missionary speeches, as revealed by Luke, highlight the
universal extension of salvation offered by God. The term , all or
everyone, is found in the three discourses. Paul uses the term in Pisidian
Antioch in relation to forgiveness of sins and affirms that everyone who
believes is set free (13:39). In Lystra he articulates that in past
generations he [God] allowed all the nations to follow their own ways
(14:16), alluding to Gods relation to the entire humanity during the time
of ignorance. Standing before the Athenians he declares that every human
being must repent, for now God commands all people, everywhere to
repent (17:30).
B. Table of Recurrent Issues

The following table summarizes the examination above and clearly
displays the main topics of Pauls missionary message.
48

TOPICS
SPEECH
/ PISIDIAN
ANTIOCH
13:16, 17, 23,
26, 30, 32, 33,
The Only God
34, 36, 37
The Creator of all
Things
13:17
13:17, 18, 1920a, 20b, 22,
23, 26, 27-30,
Divine Authority 32-37, 38b-39
13:16b-25, 38Gods Goodness 39
13:17-23, 29,
Use of the Past
33, 34, 35, 41
Witness
13:22, 25, 31
Period of
Ignorance
13:27
Change in the
Nature of Times 13:38, 39
Repentance and
Conversion
13:38
Jesus as Gods
Decisive Event
13:38b, 39
Death of Jesus
13:29 / 13:31
Resurrection of
13:30-37
Jesus
Judgement
13:40, 41
Universal
13:39
Character
of
LYSTRA ATHENS
14:15
14:15
14:15b;
15c, 16,
17
17:24
17:23b, 24a,
24b-25a,
25b, 26-27,
31a, 31b
14:17
17:25
14:15-17
14:17
17:23-28
17:28
14:16
17:23, 30
14:16
17:30
14:15
17:30
17:30, 31
17:31
(implicit)
17:31
17:31
14:16
49
17:24, 25,
29, 30
17:30
Salvation
The biblical evidences examined previously enable a reconstruction of the
common elements of Pauls missionary proclamation entirely based on the
apostles sermons in Pisidian Antioch, Lystra and Athens:
1. There is only one true God, the creator of all things. All his plans have
been and are being brought to realization for he exercises complete
authority over his creation. God has been active in the unfolding of history,
demonstrating his goodness by caring and providing for humanity.
2. People in history bear witness to Gods will and work.
3. God has acted decisively in Jesus Christ and human history has therefore
entered a new era. The former time of ignorance which God permitted has
ended with the coming of Jesus.
4. Jesus died but God raised him from the dead. The resurrection is Gods
pivotal act in the world and attests to the centrality of Jesus in Gods
redemptive project.
5. A change in attitude towards God is now expected of everyone. People
need to repent and convert from the way they lived in their ignorance. A
correct relationship with God is now available to all humanity.
6. Judgement will be brought upon those who refuse to repent and turn to
God.
Conclusion
The comparison between Pauls missionary speeches in the book of Acts
demonstrates the existence of several recurrent topics in the three speeches.
50

As reported by Luke, the following issues are present in the content of

Pauls message to non-Christian audiences: doctrine of God, uses of the
past, witness, period of ignorance, change in the nature of times,
repentance and conversion, Gods work through Jesus, judgment and the
universal character of salvation.
A summary of Pauls evangelistic proclamation in Acts has been
suggested.
V. A Comparison of Modern Evangelistic Sermons with Pauls
Missionary Proclamation in Acts
This section will examine two modern evangelistic sermons. The first was
delivered by Martyn Lloyd-Jones and the second by Timothy Keller. A
short introduction to the preachers will precede the analysis of the main
topics of their speeches. A critical evaluation of the content of these
sermons in light of Pauls evangelistic message in Acts will then be
presented.
A. Sermon by Martyn Lloyd-Jones
1. Introduction
David Martyn Lloyd-Jones154 was one of the most influential preachers of
the twentieth century. He was born in 1899, in Wales. For almost thirty
years MLJ was the minister of Westminster Chapel, in London. He
regarded himself primarily as an evangelist.155 It was his custom to preach
evangelistically every Sunday evening throughout his ministry.
The sermon entitled The Disease Man Cannot Cure, 156 based on 2 Kings
5:1, was delivered by MLJ on a Sunday evening at the Westminster
Chapel, in 1960. This sermon has been chosen as an example of MLJs
preaching to non-Christians.

154
From here on he will be referred to as MLJ.

Lloyd-Jones, Old Testament, vii.
156
The title has been given by the editors of Lloyd-Jones, Old Testament Evangelistic Sermons. MLJ did not give titles to his sermons.
155
51

2. Sermons Outline
Introduction
a. The whole Bible has one key message: salvation by faith.
b. The story of Naaman typifies this message.
I. Sin is something that spoils life.
a. Leprosy in Scriptures functions as an illustration of sin.
i. Both are horrible and revolting.
ii. Both affect people regardless of who they are.
b. At the beginning of creation Adam and Eve enjoyed a whole and perfect
life.
c. Sin entered humanity and as a consequence life is never whole or perfect.
i. Sin is a universal problem.
II. People at their very best and at their highest cannot deal with their
problem.
a. Nor Naaman or anyone else could heal his leprosy.
b. Humanity cannot cure its own disease.
V. People are ignorant of the only way to deal with the problem.
a. The kings were unaware of Elisha, who could bring healing to Naaman.
i. A servant girl knew the solution and spoke of Elisha to Naaman.
b. The answer is at hand but the world does not see it.
i. The answer is unexpected and humble.
ii. The church, like the servant girl, points to the answer.
V. Jesus Christ: the cure for the world
a. Several declarations of who Jesus is.
VI. Final invitation.
a. Incentive to go to Jesus.
3. Description of the Sermons Main Themes
a. The Bibles Main Message
MLJ begins his sermon by speaking about the Bible. He defends the unity
of Scriptures and tries to persuade his audience that one great theme runs
throughout the Old and the New Testament: humanity is saved by faith.
52

In this sermon he has chosen to address the theme of salvation by faith

from an episode of the Old Testament (2 Kings 5:1). For this reason, he
first seeks to convince his hearers that this is legitimate. He mentions some
of the main characters of the Old Testament and argues that they were
saved by faith. The story of Naaman, he claims, works as a picture of the
doctrine of salvation by faith, which is explained more plainly in the New
Testament.
b. Sin: Humanitys Disease
The first point that MLJ extracts from the story of Naaman is that sin is
something which spoils life.157 He affirms that leprosy in the Old
Testament, and in the New, stands as an illustration of sin.158
Naaman was a successful man with various natural abilities, but he was a
leper (2 Kings 5:1). According to MLJ, that is a picture of life. There is
something wrong in society and in individual lives which appears to spoil
it all. Just when people believe everything seems almost perfect this but
comes in and they cannot get rid of it.
This was not the case at the beginning, MLJ affirms. God created Adam
and Eve in perfect relationship with him and there was nothing lacking at
all. However sin came in and it robbed life of its wholeness and perfection.
Sin is now a universal condition and all humanity has been affected by this
disease.159
MLJ speaks of the presence and effects of sin in human life (e.g.
unhappiness, pain, misery and remorse)160 but does not try to define or
explain what sin is. As will be perceived in other parts of his discourse, he
clearly assumes his hearers will have some knowledge of biblical concepts.
c. Humanitys Incapacity to Cure Its Own Disease

157
Lloyd-Jones, Old Testament, p. 114.

159
160
158
53

After making the point that there is something wrong in humanity called
sin, MLJ proceeds to demonstrate that men and women are incapable of
making things right. Naaman sought help from doctors and kings;
nevertheless, none of them or Naaman himself were able to cure his
leprosy. Humankind finds itself in the same situation, believes MLJ.161
d. Humanity is Unaware of the Solution to Its Disease
MLJ observes that the powerful kings with whom Naaman spoke were
unaware of the available cure. Also the world, MLJ insists, is ignorant of
the only real solution to its problem.
The prophet Elisha was able to cure Naaman but none of the kings knew it.
They were too concerned with great matters and did not pay proper
attention to what the servant girl had to say. Humanity behaves in the same
way, believes MLJ. It is unaware of the only real solution because it is
totally different from everything that it had ever imagined and certainly
more humble than it had expected.162 The answer is at hand but people do
not see it.
e. The Church as a Witness to the Solution
MLJ notes that the servant girl is the one who points to the answer. She is
the one who knows where Naaman can find the cure for his disease. This is
the role of the church, affirms MLJ, and this is what he is doing through
his sermon: to bear witness to the answer.163 MLJ announces that there is
only one answer to the problems of society and it is the answer that the
Christian church possesses.164
f. Jesus Christ: the Cure for Humanitys Disease

161
Lloyd-Jones, Old Testament, pp. 118-119.

163
164
162
54

The speech is built so as to come to a climax in the proclamation of Jesus

Christ as the cure for humanitys disease. Towards the end of his sermon
MLJ announces: [...] I am here to point to a Person [...] Christ Jesus.165
He then makes several declarations about the person of Jesus: Jesus is the
one in whom all the fullness of God dwells, the son of God who was
crucified but rose again, the all-sufficient Saviour and the power of God to
give life and healing.166
g. Final Invitation
MLJ concludes his sermon by making a simple and direct invitation to his
hearers: Go to him and you will be healed.167
B. Sermon by Timothy Keller
1. Introduction
Timothy Keller was born in the United States, in 1950. He is the founding
pastor of Redeemer Presbyterian Church in New York City, a prolific
writer and an internationally renowned speaker.
Keller preaches weekly to a congregation of almost five thousand people,
mainly formed by young professionals and artists. New York Magazine
has described Keller as the most successful Christian Evangelist in the
city.168
The sermon entitled The Prodigal Sons, based in Luke 15:11-24, was
delivered by Timothy Keller at Redeemer, in 2005.169 Although
pronounced in a church, this sermon is as an example of Kellers
proclamation of the Gospel to non-Christians.170

165

167
168
New York Magazine, The Influentials: Religion, May 2006, http://nymag.com/news/features/influentials/16921/ (accessed April,
2010).
169
An audio recording of the sermon is used as the source.
170
Redeemer Presbyterian Church, Redeemer Presbyterian Church Sermons, http://sermons2.redeemer.com/ (accessed April,
2010).
166
55

2. Sermons Outline
Introduction
a. The parable is about two prodigal sons.
b. The parable shows how humanity should relate to God.
c. Explanation of specific cultural aspects related to the parable.
I. Jesus redefines God
a. Jesus portrays God as a perfect father.
II. Jesus redefines sin
a. Both sons are alienated from the father.
i. The younger brothers lostness.
ii. The elder brothers lostness.
V. Jesus redefines salvation
a. How a person can be saved according to Jesus.
i. Receiving the initiating love of God.
ii. Repenting from the wrong things one has done and from the wrong
motives behind good deeds.
iii. Being melted and moved by the cross of Jesus.
1. Jesus is the true elder brother who pays our debt to bring us home.
2. Brief Description of the Sermons Main Themes
a. A Distinct Approach to the Parable
Keller begins by deconstructing the classical idea that the most well-known
parable of Jesus is about one prodigal son. It is about two prodigal sons,
Keller argues, and unless this is considered the radical message of Jesus
cannot be understood.
In Kellers opinion Jesus is doing three fundamental things by telling the
parable: redefining God, redefining sin and redefining salvation.
b. Jesus Redefinition of God
Jesus portrait of God is of an extraordinary father, Keller notes. This
would not have been compatible with the traditional fatherly figure in the
Middle East context. A father would never be so kind, so merciful and so
56

willing to give what his children asked, as the one in the parable. Keller
affirms that Jesus is giving a father like no other father in that time. Jesus is
revealing how God really is.
c. Jesus Redefinition of Sin
Keller affirms that both sons were alienated from the father. Neither of
them really loved the father and each used the father to get what they really
loved.
The younger brother was lost, Keller declares, because of his disobedience
and unrighteous way of living. The elder brother, on the other hand, was
lost because of his righteousness. He is proud of his goodness and this is
keeping him from the father.
The brothers in the parable, Keller believes, illustrate the two basic ways
that human beings try to put the world right, put themselves right and relate
to God. The two ways are self-discovery and moral conformity.
The self-discovery way is exemplified by the younger brother. It is the
way of rebellion, independence, disobedience, violation of rules and
indifference towards God. The elder brother represents the moral
conformity way of living. It sees obedience to God and compliance to his
rules as a way to be accepted by him and getting what one wants. Religious
people behave in this way in order to obtain things from God.
These are two ways to be ones own saviour and lord, argues Keller. They
are the younger brothers lostness and the elder brothers lostness. Jesus
condemns both ways in the parable, insists Keller in his sermon.
d. Jesus Redefinition of Salvation
Keller asserts the default motive of every human heart is self-justification.
It can be expressed through moral conformity or through self-discovery.
Nevertheless, he argues, none of these modes go deep enough to what is
really wrong with humanity and therefore cannot save. He announces that
57

C.
the Gospel of Jesus Christ is not religion or irreligion, morality or

immorality, moralism or relativism; it is something else which Jesus
himself reveals.
According to Kellers interpretation of the parable, Jesus is teaching three
things that are necessary for humanity to be saved.
First of all, humanity needs the initiating love of the father. Keller notes
that the father goes out to both sons in the story. Keller observes that the
younger sons repentance does not trigger the kiss he receives from the
father; it is the other way around: the kiss facilitates repentance. Keller
tells his audience: you are never going to seek him, unless first he seeks
you.
Secondly, Keller affirms that people need to repent from things beside sin.
The true Christians do not only repent from the list of the wrong things
they have done. They also repent from the wrong motives behind the good
things they have done, from self-justification. When this happens, Keller
sustains, everything changes and a new birth takes place.
Lastly, people need to be melted and moved by the cost of bringing them
home. Keller argues that the correct attitude of the elder brother would
have been to go out after his younger brother and pay all the necessary
costs to bring him back. Jesus is the true elder brother, Keller proclaims.
On the cross he paid all the debt that his younger brothers owed in order to
bring them home to the father. When we recognize this, Keller affirms, we
truly become Christians who obey God out of gratitude, love and
appreciation.
Comparison to Pauls Missionary Announcement in Acts
Having analysed both sermons, we now proceed to compare them with
Pauls missionary message as described by Luke. The table below
indicates whether the recurring topics in Pauls Acts evangelistic preaching
58

are found in MLJs and Kellers sermons. An evaluation by topic follows

the table.
MLJ - The Disease
Man
Cannot Cure
[...] the purpose of
the Bible is really to
deal with just one
The Only
thing and that one
God
thing is man in his
relationship to
God.172
[...] Man as God
made him at the
The Creator
beginning was
of all Things
entire, his life was
whole.173
[...] with God all
Divine
things are
Authority
possible.174
The kindness of
Gods
God and his concern
Goodness
to help us are such
[...]'175
Several direct and
Use of the
indirect citations of
Past
Scriptures; reference
to characters of the
TOPICS171 /
SPEECH
Keller - The Prodigal

Sons
Implicit in the various
references to one God.
E.g. Every human idea
of how to connect to
God is wrong.
Not mentioned.
For all of his power

and majesty [...]
Jesus gives us a father
like no other father.
Jesus, more than
anyone in history,
called God a father.
Keller does not make

171
As examined in the previous chapter, these are the common topics in Pauls missionary sermons in the book of Acts.
173
174
Lloyd-Jones, Old Testament, p. 126, with reference to Mark 10:27.
175
172
59

Bible and Church

history.176
Witness
Period of
Ignorance
Change in
the Nature of
Times
Repentance
and
Conversion
Jesus as
Gods
Decisive
Event
Death of
Jesus
any direct citation of

Scriptures besides the
parable; however,
many of his ideas are
clearly rooted in other
portions of the New
Testament.
And that is what I

am doing in this
pulpit, we are just
bearing witness to
this [...].177
Not mentioned.
Not mentioned.
Not mentioned.
Not mentioned.
Not mentioned.
Not mentioned.
We need to learn to
repent from things
beside sins [...] it is
called new birth.
[...] Jesus of
Nazareth, Son of
God dying that you
might be healed,
rising again to give
you life.178
They saw his body
taken down and
buried in a grave
[...]179
He paid the debt we

all owe [...] Jesus is our
true older brother.
On the cross Jesus

Christ was stripped
naked [...]

176

178
179
177
60

[...] rising again to

Resurrection give you life, and to
of Jesus
present you to
God[...].180
Judgement
Not mentioned.
Implicit in the various

references to Jesus.
E.g. Stand in him and
in him alone.
Not mentioned.
The default motive of
every human heart is
self-justification [...]
So how can we be
saved?
Universal
God to him and you
Character of
will be healed.181
Salvation
1. Doctrine of God
The doctrine of God portrayed by MLJ resembles in many ways the one
found in Pauls missionary speeches in Acts. MLJ preaches the existence
of one creator God who is able to do anything and, at the same time, is
kind and good towards humankind. Kellers doctrine of God is similar in
all these aspects but one: he does not refer to God as creator.
By describing God as the creator of all things and expressing that Gods
original creation was ideal, MLJ gives his audience a bigger picture of the
redemptive history. This is similar to what Lukes Paul did in his
evangelistic sermons. Those who listen are able to perceive that God has
been active and sovereign throughout history. Keller does not explore this
aspect of the doctrine of God. What happened in the past that has caused
such terrible crisis in the world, to the extent that a saviour for humanity
was necessary? This question is surely asked by many people after hearing
the proclamation of Jesus as the saviour of the world. However, it can only
be properly answered if the story of redemption is told from the beginning.
The beginning, of course, is the creation. Kellers hearers could have had
the impression that one or more pieces were missing from the puzzle.
2. Witness

180

181
61

The allusion to witness happens once in MLJs sermon and does not
appear in Kellers. As in Pauls evangelistic sermons in Acts, MLJ
mentions a witness who endorses the message that is being proclaimed. In
his view, the witness is the church.
3. Period of Ignorance and Change in the Nature of Times
Neither MLJ nor Keller mentions these ideas in their sermons. They both
focus on the present era of redemptive history in which their audiences are
living and do not make reference to a past period of ignorance. This does
not seem to create any distance between their message and the message of
Paul in Acts. It is important to note that the apostle was preaching to an
audience that lived very near or even during such transition in redemptive
history. It is therefore understandable that Lukes Paul wanted to highlight
this shift, whereas MLJ and Keller did not consider it necessary.
4. Use of the Past
Both modern preachers also use the past in their evangelistic speeches.
MLJ extensively cites Scriptures directly and indirectly. He frequently
alludes to characters from the Bible and from church history. On the other
hand, Keller does not make any direct citation of Scriptures besides the
passage he preaches from. Also, he does not refer to any other biblical
character beside the parable.
This can surely reflect the contextualization of their preaching. The
average Londoner in the 1960s would have some notion of the Bible and
respect for its authority. It is therefore understandable that MLJ would
quote it so regularly. This was certainly not the situation in New York, five
years ago, when most people would have an extremely basic knowledge of
the Bible (if they had any at all). But even though Keller does not say it,
most of the ideas shared in his sermon are clearly rooted in the Scriptures.
5. Repentance and Conversion
As examined previously, Lukes Paul instructed his audience to repent and
convert to the one true God. Keller deals with these elements
62

comprehensively and clearly tells his audience to repent and turn to Jesus
for their salvation. MLJ does not refer to repentance or conversion in his
sermon. The nearest he gets to these concepts is his closing invitation to his
hearers to go to Jesus.
The emphasis on the need of repentance and conversion found in Pauls
Acts missionary speeches is not present in MLJs sermon. This omission is
an important point of diversion between the messages proclaimed by these
two preachers.
6. Jesus
Even though the messages are rather different, MLJ and Kellers sermons
have their climax in the proclamation of Jesus Christ. MLJ affirms that he
is the cure for humanity. Keller asserts that he is the true elder brother who
can rescue humanity. Jesus death is mentioned and stressed in both
sermons. The resurrection is openly proclaimed by MLJ; nonetheless, it is
only implicit in Kellers sermon through the various references to Jesus
being alive.
In his Acts missionary speeches, Paul seems to give more emphasis to
Jesus resurrection than to his death. MLJ and Keller, on the other hand,
clearly give more emphasis to Jesus death.
7. Judgement
This prominent idea in Pauls evangelistic proclamation in Acts is not even
mentioned by MLJ or Keller. Both modern preachers omit any future
consequences for the rejection of the message they proclaim. There is no
association between the need for present repentance and eschatological
judgement, as observed in the apostles preaching in Acts.
It could be argued that neither MLJ nor Keller mention an eschatological
judgement because this concept is not present in the biblical narratives they
preached from. Nevertheless, a number of ideas found in their sermons are
also not explicit in the story of Naamans healing or the parable of the
63

prodigal sons (e.g. death and resurrection of Jesus). These ideas were
appropriated from other scriptural passages in order to fulfil the
evangelistic purpose of their speeches.
In MLJ and Kellers sermons, the appeal for the acceptance of the
proclaimed message is focused on the benefits that such decision will bring
for those who receive it (e.g. healing, peace, satisfaction). Such approach is
clearly influenced by the individualistic western culture of the twentieth
and twenty-first centuries. MLJ and Keller possibly use this approach to
make their message more relevant to their hearers. Lukes Paul seems to
approach his audiences from another angle. They must receive salvation in
Christ for this is Gods offer and it will deliver them from future divine
judgement. According to Paul in Acts, the deliverance from the future
judgement is a stronger appeal for the acceptance of the message than the
benefits that salvation will bring in the present for those who receive it.
Universal Character of Salvation
A common characteristic of the sermons The Disease Man Cannot Cure
and The Prodigal Sons is the clear offer of salvation in Jesus Christ
extended to everyone. In their evangelistic speeches, MLJ and Keller
certainly endorse the universal character of salvation expressed by Lukes
Paul.
Conclusion
MLJs sermon echoes Pauls missionary message in Acts in the following
topics: doctrine of God, use of the past, witness, Gods work through Jesus
and the universal extension of salvation. Nevertheless, the content of
MLJs speech differs from the evangelistic proclamation of Lukes Paul in
some important themes: period of ignorance, change in the nature of times,
repentance and conversion and also judgement.
Timothy Kellers speech resembles Pauls Acts missionary proclamation in
these elements: doctrine of God (though Keller does not refer to God as
creator), use of the past, repentance and conversion, Gods work through
64

Jesus and the universal character of salvation. In The Prodigal Sons,

however, Keller does not make reference to some themes found in Pauls
preaching to non-Christians, as reported by Luke. These topics include:
witness, period of ignorance, change in the nature of times and judgement.
This sections comparison has demonstrated that MLJ and Kellers
sermons echo various but not all the elements of Pauls evangelistic
proclamation in Acts. It seems that Lukes Paul would have applauded
MLJ and Kellers sermons in numerous occasions but would not have
agreed with their silence in relation to certain vital truths.
MLJ and Keller only partly preach what Lukes Paul announces in his
missionary sermons. Crucial elements are left out in their sermons. The
omission of any reference to future judgement in both sermons and the
absence of a call to repentance in MLJs sermon are especially significant.
Conclusion
This paper has firstly examined the content of Pauls missionary speeches
in Acts. Pauls sermon in Pisidian Antioch (13:16-41) is centred in the
redemptive actions of God in Israels history, culminating in the death and
resurrection of Jesus the Messiah. Through Jesus forgiveness of sins and
justification are offered. In Lystra (14:15-17) Paul announces the
possibility of turning to the living God from idolatrous practices as good
news. The living God is the creator of all things who demonstrated his
kindness by providing to all humanity. Pauls speech in Athens (17:22-31)
is a call to repentance from polytheism in the light of Gods judgement
through Jesus, the man he raised from the dead.
65

The analysis of each speech enabled the identification of the issues that are
recurrent in Pauls missionary sermons in Acts. A comparison between the
three missionary speeches enabled the identification of several common
elements. This served to reconstruct the content of Pauls evangelistic
preaching in Acts:
I. There is only one true God, the creator of all things. All his plans have
been and are being brought to realization for he exercises complete
authority over his creation. God has been active in the unfolding of history,
demonstrating his goodness by caring and providing for humanity.
II. People in history bear witness to Gods will and work.
III. God has acted decisively in Jesus Christ and human history has
therefore entered a new era. The former time of ignorance which God
permitted has ended with the coming of Jesus.
IV. Jesus died but God raised him from the dead. The resurrection is Gods
pivotal act in the world and attests to the centrality of Jesus in Gods
redemptive project.
V. A change in attitude towards God is now expected of everyone. People
need to repent and convert from the way they lived in their ignorance. A
correct relationship with God is now available to all humanity.
VI. Judgement will be brought upon those who refuse to repent and turn to
God.
The content of two modern evangelistic sermons, one by Martyn LloydJones and one from Timothy Keller, have been examined and compared to
the content of Pauls missionary announcement according to Luke. Both
modern sermons echo several but not all the topics in Pauls proclamation
of the Gospel in Acts. Notably, there are no allusions to an eschatological
judgement in either sermons and no reference to repentance in MLJs
66

speech. The examples of modern evangelistic preaching resemble only

partly the content of Pauls missionary proclamation in Acts.
Word Count
19,033 words
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Introduction

A former speech-writer in the White House, Peggy Noonan, wrote in her

I. Pauls Missionary Speech in Pisidian Antioch - Acts 13:16-41

Noonan, Revolution, p. 39.

This speech is crucial for the understanding of the Lucan presentation of

A. History of Gods Activities for Israel (13:16b-25)

Gaventa, Acts, p. 196.

had become associated with Judaism. Pauls audience was certainly

Gaventa, Acts, pp. 198-199.

certainly crucial in this speech and can be clearly identified by the

2. John the Baptist

Barret, Acts, I:623

B. The Death, Resurrection, and Witness of Jesus (13:26-37)

Polhill, Acts, p. 301.

Paul explains that the people of Jerusalem failed to understand what

Fitzmyer, Acts, p. 515.

Witherington, Acts, p. 413.

Schnabel, Paul, p. 161.

II. Pauls Missionary Speech in Lystra - Acts 14:15-17

Polhill, Acts, p. 315.

Gempf, Mission and Misunderstanding, p. 59.

Schnabel, Early Christian Mission, II:1117.

Schnabel, Paul, p. 166.

b. The Goodness of God

c. The God Who Provides

Schnabel, Paul, p. 166.

Bruce, The Book of the Acts, p. 294.

to offer sacrifices to Barnabas and Paul (Acts 14:18).53 Witherington

Schnabel, Paul, p. 163.

II. Pauls Missionary Speech in Athens - Acts 17:22-31

Gill, Achaia, p. 448.

The examination of its content is crucial for a correct understanding of

Gempf, Athens, Paul at, p. 51.

therefore relevant to briefly examine these two schools of Hellenistic

Examination of the Speechs Content

Schnabel, Mission, II:1397.

Reference to the Unknown God

Schnabel, Mission, II:1399.

The Lord of Heaven and Earth

The God Who Does Not Inhabit Human Constructions

Bruce, The Book of the Acts, p. 356.

The Self-sufficient God

The God Who Provides

Polhill, Acts, p. 373.

Schnabel, Mission, II:1399.

referring to when he uses the word , times (17:26b). The term

The Search for God

Gaventa, Acts, p. 251.

Arrington, Acts, p. 180.

The next quotation is taken from the third-century astronomical poem of

Aratus, Phaenomena 5, as cited by Bruce, The Book of the Acts, p. 360.

nature or divine being.106 This is a general term for deities or divinities

unquestionably referring to the idolatrous practices of his audience, a

Barrett, Acts, II:851.

Such message would certainly be strange for the Greeks. Stoicism,

Paul communicates the urgency of repentance by announcing Gods

Gempf, Athens, Paul at, p. 52.

Gempf, Athens, Paul at, p. 53.

It can undoubtedly be suggested that the ideas of final judgement and

Witherington, Acts, p. 518.

Witherington, Acts, p. 524.

IV. Common Themes in Pauls Missionary Speeches