An interesting contrast is seen between the apostle Paul’s words to the Philippian jailer in Acts 16 and his words to the Areopagites of Athens in Acts 17. I expect many reading this article could recite Acts 16:30-31 from heart, the same cannot be said of Acts 17:30-31, although any Christian serious about evangelism should have a good handle on both.
Consider with me what Paul has to say to the Philippian jailer in Acts 16. Paul and Silas had been accused of causing a disturbance in the city, they were beaten and then locked in jail. In spite of this treatment we are told that they were praying and singing hymns to God with the prisoners listening to them (16:25). (It is instructive for us to see that Paul doesn’t see this incarceration as something that gets in the way of the gospel, instead he sees the providential hand of God setting him before a new audience – and so he was laying forth the gospel in prison.) Around midnight an earthquake broke open the doors of the jail, the jailer, fearing the worst was about to take his own life, when Paul stays his hand with the words: Do not harm yourself, for we are all here. (Acts 16:28) The jailer, finding all the prisoners still in the prison is moved with fear and falls down before Paul and Silas. Is he trembling with fear because of the earthquake? Is he trembling still because he was moments from taking his own life? Or is he trembling because he is witnessing something entirely foreign to his experience – finding the scum of society unwilling to take the opportunity for freedom because they are listening to Paul and Silas preach the gospel?
Scripture does not provide the answer to that question, instead we are told of the jailers next words. Acts 16:30-31 – Then he brought them out and said, ‘Sirs, what must I do to be saved?’ And they said, ‘Believe in the Lord Jesus, and you will be saved, you and your household.’ The response that Paul gives this trembling man who asks the way to salvation is the response that should be extended to anyone in this situation who asks this sort of question. Paul considers the situation and realizes that God has orchestrated things in such a way that he needs to do nothing more but tell this man the good news that Jesus Christ saves all who believe on his name. Let’s not read too much into Paul’s words in regards to this man’s household; a thorough study of the Word of God would make clear that faith is a personal act – so the offer to the jailer is: Salvation to you upon belief; and salvation to your family upon their belief.
The scope of the gospel goes beyond what is included in Acts 16. Paul’s words are perfectly suited to answer the cry of the sinner seeking salvation – but a look at Acts 17:30-31 shows that in certain situations, the gospel preacher must take a different approach.
In the latter half of Acts 17 Paul enters the city of Athens where he encounters two different groups of philosophers, Epicurean and Stoic philosophers (17:18).
Interestingly these two Athenian philosophies were opponents.
The Epicureans followed in the teachings of Epicurus. They had flourished in Athens for about 350 years before Paul arrived preaching the gospel of Jesus Christ. Though the word ‘epicurean’ today often signifies excess, the teachings of Epicurus taught a simple life in pursuit of pleasure and happiness through the avoidance of pain. The Epicureans rejected the idea of the gods controlling the world or life; though they accepted the idea that gods existed.
The Stoics were founded by Zeno in Athens just about the same time as the Epicureans had emerged, 350 years before the time of Paul. They were pantheists who believed that the divine force pervaded the universe, deity was contained in all things. They were fatalists who believed the highest attainment a person could reach for was to suppress their emotions, passions and desires – in this way a man might by his own ability carve out for himself a good life.
Neither of these religions is compatible with Christianity. The Epicureans desired pleasure and happiness, the Stoics sought to raise themselves by reigning in their desires and pleasures. What possible meaning could Acts 16:31 have to these two diverse groups? Saved? From what? From our passions and desires? From suffering and pain?
A different approach is called for if Paul is going to get the gospel right and get the gospel out – and it is an approach that is sadly neglected in many churches today that would lay claim to the name evangelical.
Too many of our churches fall into ‘epicurean’ ways of thinking of Christianity, believing that the salvation that is offered through Christ is somehow synonymous with a pain-free life filled with pleasure. Paul’s experience throughout the book of Acts point to the reality that faith in the gospel has nothing to do with avoiding physical pain or enjoying temporal pleasures. If Paul had believed that he might have begun his address to these philosophers with the words, ‘God loves you and has a wonderful plan for your life!’ That phrase never crosses the lips of any of the apostles – let’s not let it cross ours either.
Paul’s approach on the Areopagus (also know as Mars Hill) defies everything that the modern church growth movement recommends for successful evangelism. He begins by pointing out their idol to an unknown god (ironically the emergent church seems delighted to use this verse as the lynch pin for theological relativism – but if they took the whole sermon in context they would discover there is nothing but apostolic, biblical, propositional truth in Paul’s sermon). In spite of the fact that the Epicureans rejected the idea of a sovereign deity, and the Stoics embraced pantheism Paul moves immediately to declaring that there is only one God (v. 24), that God has made the world and everything in it, that God needed nothing from mankind and that we had nothing to offer him or to enhance him (v. 24-25); and that if a man was seeking God it was because God had so moved him to seek (v. 26-27); that God is the only reality in all the universe (v.28). This is point one of a two point sermon.
Point two crashes home in verses 29-31: Being then God’s offspring, we ought not to think that the divine being is like gold or silver or stone, an image formed by the art and imagination of man. The times of ignorance God overlooked, but now he commands all people everywhere to repent, because he has fixed a day on which he will judge the world in righteousness by a man whom he has appointed; and of this he has given assurance to all by raising him from the dead. Where is the grace? Where is the gospel? Where is the hope? Paul is holding it back – he realizes that the offer of salvation means nothing to those who do not realize that they are in need of salvation – so he preaches a sermon to convict and condemn sinners.
This is a right and valid way to proclaim the gospel, and it needs to find more place in our pulpits (not exclusively – but more frequently). But, someone will ask, how will the lost be saved under this sort of preaching. How can the proclaimation of the righteous wrath of God against the sinner rather than preaching the provision of the cross result in conversion? The answer is that this is a preparatory message – not the final word. This is the plow that breaks up the hard ground and prepares the way for the seed, this is the needle of the law that draws behind it the silken thread of grace.
This isn’t the only sermon of this kind found in scripture. Consider the climax of Peter’s sermon on the day of Pentecost. Acts 2:29-36 – Brothers, I may say to you with confidence about the patriarch David that he both died and was buried, and his tomb is with us to this day. Being therefore a prophet, and knowing that God had sworn with an oath to him that he would set one of his descendants on his throne, he foresaw and spoke about the resurrection of the Christ, that he was not abandoned to Hades, nor did his flesh see corruption. This Jesus God raised up, and of that we all are witnesses. Being therefore exalted at the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this that you yourselves are seeing and hearing, For David did not ascend into the heavens, but he himself says, The Lord said to my Lord, Sit at my right hand, until I make your enemies your footstool. Let all the house of Israel therefore know for certain that God has made him both Lord and Christ, this Jesus whom you crucified.
THAT’S IT. End of the sermon. Peter stands, filled with the Spirit, and condemns thousands of Jews for their sinful rebellion against God and their crucifixion of Jesus. Peter and John preach the same sort of sermon to the Sanhedrin in Acts 4. Stephen preaches the same sort of sermon to the synagogue of Freedmen before they stoned him.
Preacher – throw away the ‘Post-Modern, Emergent Manual of Church Growth Based on Human Wisdom and Successful Business Planning’ and take up the Word of God. Preach like the apostles. Do not shy away from calling out sin, and pointing out God’s righteous wrath against sinners. Don’t feel that every sermon has to be filled with warm fuzzies.
Where is the gospel to be found in this preaching? This sermon seeks the ‘Philippian jailers’ posture and question, it looks for the sinner trembling with the fear of God and judgment to cry out at last – ‘What must I do to be saved.’ Then come the gracious words, ‘Believe on the Lord Jesus Christ and you will be saved.’
Peter’s sermon in Acts 2 brought forth 2000 converts in a day!
Stephen’s sermon ended with his death, but I deeply suspect the conversion of Saul on the road to Damascus links back to the words seared into his mind as he stood within a stones throw of the dying deacon.
What is the result of Paul’s sermon to the Athenians on Mars Hill?
There are 3 responses recorded in Acts 17:32-34 - Now when they heard of the resurrection of the dead, some mocked. But others said, ‘We will hear you again about this.’ So Paul went out from their midst. But some men joined him and believed, among whom also were Dionysius the Areopagite and a woman named Damaris and others with them.
The first response is ridicule and rejection, an experience you are sure to have if you preach in this manner. The second response falls short of belief, but demonstrates a willingness to consider these things further (I have people like that in my church week by week – short of conversion, but unwilling or unable to walk away). The final response is saving faith – a result that reveals that God is sovereign in overcoming the resistance of sinners to the gospel. It was not Paul or Paul’s sermon that saved Dionysius or Damaris – it was the Holy Spirit working through Paul’s faithful preaching to convict the sinner and draw them to salvation.
We are living in confusing times. Moral relativism abounds. Theological relativism abounds! All sorts of strange ideas are promoted for growing churches and filling pews. Pay them no heed. Pray that God might bless your preaching with fruit. Preach the gospel fully – call sinners to repent, warn your hearers that a righteous judge has been appointed and the day of judgment established – and offer Jesus to all who ask the way of salvation. Do these things and do not concern yourself when the gospel hardens some and humbles others – it has always been that way.
May God Alone Be Glorified,
Marc Bertrand