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After the Gospels introduce us to the life and ministry of Jesus, the Christ, one of the Gospel writers, Luke, presents a second volume of his Gospel, narrating the outworking of Jesus’ last command, the Great Commission (Lk 24.46-49). He repeats the Commission, expanded slightly, at the beginning of his second volume (Ac 1.8); whereas his earlier account says only that their witness should “begin at Jerusalem,” here it mandates four distinct stages: “in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost parts of the earth.” Luke’s narrative lays out those stages clearly, ending in faraway and powerful Rome, where Paul, under house arrest, is preaching the gospel “unhinderedly” (Ac 28.31)—that adverb is the last word of the book.
Along the way Luke records sermons or testimonies by several different messengers, including a deacon, Stephen (Ac 7.1-53); an evangelist, Philip (Ac 8.26-40); and two apostles, Peter (Ac 2.14-36; 3.12-26; 4.8-12; 10.34-43) and Paul (Ac 13.16-41; 17.22-31; 20.18-35; 22.1-21; 24.10-21; 26.2-23).
Paul notably includes Creation theology in two of his sermons, both addressed to practicing pagans. The first is in the city of Lystra, in modern Turkey, on his first missionary journey (Ac 14.6-7). When he comes across a disabled man, who had never been able to walk (Ac 14.8), he heals him (Ac 14.9-10). The locals assume that he and Barnabas are two Greek gods, Zeus and Hermes (Ac 14.11-12), and set about to worship them with sacrifices.
Paul responds by contrasting the Greek gods with the one true God—and he does so by pointing them to Creation. Zeus and Hermes, Paul says, are “vanities” (Ac 14.15a)—empty—but the God who created all things is clearly not (Ac 14.15b). This God has been patient (Ac 14.16), even giving all mankind freely whatever they need to survive (Ac 14.17). Luke does not describe any immediate reaction to this sermon, but he does note that some time later, on their return trip, Paul and Barnabas do minister to “disciples” there (Ac 14.21-22).
Paul’s second use of Creation theology is much more well known. On his second journey he leaves his team behind to care for newly founded churches in Macedonia and travels by himself to Athens. There, grieved by the rampant idolatry he sees (Ac 17.16), he responds not only in the synagogue, but in the agora, the public marketplace (Ac 17.17). Some philosophers, intrigued by his ideas, take him to the Areopagus (“Ares’ Hill”*—there’s another Greek god), where formal philosophical discussions take place, and invite him to present his views (Ac 17.18-21).
Paul’s presentation is a masterpiece of audience adaptation. He begins with a local hook, a description of one of the local altars (Ac 17.23) “to the unknown god,” and he offers to present this deity.
This God, he says, has created the world and everything in it; how, then, could he live in a mere temple (Ac 17.24)? How could he benefit from anything we offer to him (Ac 17.25)? And since he directs the affairs of men and nations (Ac 17.26), our very presence here today is an offer of salvation from him to you (Ac 17.27).
And then, remarkably, he begins to quote their poets—extemporaneously!—as evidence that this God exists and is great and good. He had clearly studied their literature.
So, he says, repent (Ac 17.31), in preparation for the coming day of judgment; the God who has given all life can surely raise his Son from the dead (Ac 17.31) as judge of all the earth.
The Athenians do not respond well to the idea of resurrection; many of them view the body as something evil, from which we yearn to be freed by death. There is apparently no church planted there; in later years Paul will not write a letter to the Athenians. But there are a few converts, including a member of the city council, Dionysius the Areopagite (Ac 17.34).
To Paul, Creation matters. Very much.
* The hill is called “Mars’ Hill” today. Mars is the Roman god of war; Ares is the Greek. The name “Areopagus” is a clear reference to Ares.
