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He hath appointed a day - He has fixed the time in which he will judge the world, though he has not revealed this time to man.
By that man whom he hath ordained - He has also appointed the judge, by whom the inhabitants of the earth are to be tried.
Whereof he hath given assurance - ΠιϚιν παρασχων πασιν, Having given to all this indubitable proof, that Jesus Christ shall judge the world, by raising him from the dead. The sense of the argument is this: "Jesus Christ, whom we preach as the Savior of men, has repeatedly told his followers that he would judge the world; and has described to us, at large, the whole of the proceedings of that awful time, Matthew 25:31, etc.; John 5:25. Though he was put to death by the Jews, and thus he became a victim for sin, yet God raised him from the dead. By raising him from the dead, God has set his seal to the doctrines he has taught: one of these doctrines is, that he shall judge the world; his resurrection, established by the most incontrovertible evidence, is therefore a proof, an incontestable proof, that he shall judge the world, according to his own declaration."
Albert Barnes
Notes on the Whole Bible
Because he hath appointed a day - This is given as a reason why God commands people to repent. They must be judged; and if they are not penitent and pardoned, they must be condemned. See the notes on Romans 2:16.
Judge the world - The whole world - Jews and Gentiles.
In righteousness - According to the principles of strict justice.
Whom he hath ordained - Or whom he has constituted or appointed as judge. See the Acts 10:42 notes; John 5:25 notes.
Hath given assurance - Has afforded evidence of this. That evidence consists:
(1) In the fact that Jesus declared that he would judge the nations John 5:25-26; Matthew 25; and,
(2) God confirmed the truth of his declarations by raising him from the dead, or gave his sanction to what the Lord Jesus had said, for God would nor work a miracle in favor of an impostor.
Matthew Henry
Concise Bible Commentary
Here we have a sermon to heathens, who worshipped false gods, and were without the true God in the world; and to them the scope of the discourse was different from what the apostle preached to the Jews. In the latter case, his business was to lead his hearers by prophecies and miracles to the knowledge of the Redeemer, and faith in him; in the former, it was to lead them, by the common works of providence, to know the Creator, and worship Him. The apostle spoke of an altar he had seen, with the inscription, "TO THE UNKNOWN GOD." This fact is stated by many writers. After multiplying their idols to the utmost, some at Athens thought there was another god of whom they had no knowledge. And are there not many now called Christians, who are zealous in their devotions, yet the great object of their worship is to them an unknown God? Observe what glorious things Paul here says of that God whom he served, and would have them to serve. The Lord had long borne with idolatry, but the times of this ignorance were now ending, and by his servants he now commanded all men every where to repent of their idolatry. Each sect of the learned men would feel themselves powerfully affected by the apostle's discourse, which tended to show the emptiness or falsity of their doctrines.
SDA Bible Commentary (limited)
Volume 1-7
31. Because. Or, “inasmuch as.” Paul deduces the call to repentance from the fact of the coming judgment.
A day. That is, a certain time, not necessarily a literal day.
Will judge.Gr.mellÅÂ krinein, “to be about to judge,” or, simply as a future, “will judge,” “to intend to judge.” Paul, quoting from Ps. 9:8, is emphasizing the certainty, and possibly the proximity, of the judgment (cf.Acts 24:25; Rom. 2:5, 6, 16). The proclamation of a coming judgment is an integral part of Pauline and Christian doctrine (see on Rev. 14:6, 7). Christianity does not leave men in ignorance of what awaits them, but gives a comprehensive, though necessarily brief, survey of events to come. But the thought of a judgment is rarely welcome to mankind. Men do not like to face the prospect of coming before the judgment bar of God. The Greeks were no exception in this respect, and it is probable that, from this juncture onward, the Epicureans and Stoics strongly resisted Paul’s exposition.
World.Gr.oikoumenÄ“, “the inhabited earth” (see on Matt. 24:14; Luke 2:1). The word was also commonly used to designate the Roman world, or the civilized world in contrast with barbarian regions.
In righteousness. That is, in a righteous atmosphere, justly (cf.Ps. 9:8; 96:13; 2 Tim. 4:8).
By that man. Literally, “by a man.” From what follows, it is clear to Christians that Paul is referring to Jesus, but the record of the speech does not show that the apostle had an opportunity publicly to identify the “man” (see on v.32).
Whom he hath ordained. That is, appointed, particularly for the work of judgment. Compare on Acts 10:42; Rom. 2:16.
Given assurance. That is, has furnished grounds for confidence.
Unto all men. The word for “men” does not appear in the Greek, but Paul is again stressing the universal nature of the gospel call.
Hath raised him. The resurrection of Jesus is here introduced as an earnest of God’s intentions toward mankind, in respect to the judgment and, by implication, to His giving eternal life through Christ Jesus. Paul was denied the opportunity of developing his theme, for his mention of the resurrection aroused the scorn of his listeners and brought his speech to an abrupt end. Had the address been complete, Paul probably would have spoken in more definite language about the life and work of Jesus and His key position in God’s plan for mankind. Notice how his argument progresses. Paul first speaks of God as the Creator of the world and of man, and of the regulations He made for man’s abode on the earth. He then reasons that all this should inspire men to know that God is far exalted above men. This should lead them to seek after Him, knowing that such a Creator is never far away, and is awaiting the approaches of His creation. But now the days when unenlightened men had to depend on God’s revelation through nature are at an end. He has spoken through the Son of man, whom the resurrection proved to be the Son of God. Through this Son, God will judge the world, for which judgment men should prepare themselves by repentance.
Ellen G. White
The Acts of the Apostles, 233-42
Thus persecution followed the teachers of truth from city to city. The enemies of Christ could not prevent the advancement of the gospel, but they succeeded in making the work of the apostles exceedingly hard. Yet in the face of opposition and conflict, Paul pressed steadily forward, determined to carry out the purpose of God as revealed to him in the vision at Jerusalem: “I will send thee far hence unto the Gentiles.” Acts 22:21.AA 233.1
Paul's hasty departure from Berea deprived him of the opportunity he had anticipated of visiting the brethren at Thessalonica.AA 233.2
On arriving at Athens, the apostle sent the Berean brethren back with a message to Silas and Timothy to join him immediately. Timothy had come to Berea prior to Paul's departure, and with Silas had remained to carry on the work so well begun there, and to instruct the new converts in the principles of the faith.AA 233.3
In former years the apostle had publicly proclaimed the faith of Christ with winning power, and by signs and miracles he had given unmistakable evidence of its divine character. With noble firmness he had risen up before the sages of Greece and by his knowledge and eloquence had put to silence the arguments of proud philosophy. With undaunted courage he had stood before kings and governors, and reasoned of righteousness, temperance, and judgment to come, until the haughty rulers trembled as if already beholding the terrors of the day of God.AA 462.1
No such opportunities were now granted the apostle, confined as he was to his own dwelling, and able to proclaim the truth to those only who sought him there. He had not, like Moses and Aaron, a divine command to go before the profligate king and in the name of the great I AM rebuke his cruelty and oppression. Yet it was at this very time, when its chief advocate was apparently cut off from public labor, that a great victory was won for the gospel; for from the very household of the king, members were added to the church.AA 462.2
Nowhere could there exist an atmosphere more uncongenial to Christianity than in the Roman court. Nero seemed to have obliterated from his soul the last trace of the divine, and even of the human, and to bear the impress of Satan. His attendants and courtiers were in general of the same character as himself—fierce, debased, and corrupt. To all appearance it would be impossible for Christianity to gain a foothold in the court and palace of Nero.AA 462.3
See Paul at Athens before the council of the Areopagus, as he meets science with science, logic with logic, and philosophy with philosophy. Mark how, with the tact born of divine love, he points to Jehovah as “the Unknown God,” whom his hearers have ignorantly worshiped; and in words quoted from a poet of their own he pictures Him as a Father whose children they are. Hear him, in that age of caste, when the rights of man as man were wholly unrecognized, as he sets forth the great truth of human brotherhood, declaring that God “hath made of one blood all nations of men for to dwell on all the face of the earth.” Then he shows how, through all the dealings of God with man, runs like a thread of gold His purpose of grace and mercy. He “hath determined the times before appointed, and the bounds of their habitation; that they should seek the Lord, if haply they might feel after Him, and find Him, though He be not far from every one of us.” Acts 17:23, 26, 27.Ed 67.1
Hear him in the court of Festus, when King Agrippa, convicted of the truth of the gospel, exclaims, “Almost thou persuadest me to be a Christian.” With what gentle courtesy does Paul, pointing to his own chain, make answer, “I would to God, that not only thou, but also all that hear me this day, were both almost, and altogether such as I am, except these bonds.” Acts 26:28, 29.Ed 67.2
Thus passed his life, as described in his own words, “in journeyings often, in perils of waters, in perils of robbers, in perils by mine own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; in weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness.” 2 Corinthians 11:26, 27.Ed 67.3
The experience of the apostle Paul in meeting the philosophers of Athens has a lesson for us. In presenting the gospel before the court of the Areopagus, Paul met logic with logic, science with science, philosophy with philosophy. The wisest of his hearers were astonished and silenced. His words could not be controverted. But the effort bore little fruit. Few were led to accept the gospel. Henceforth Paul adopted a different manner of labor. He avoided elaborate arguments and discussion of theories, and in simplicity pointed men and women to Christ as the Saviour of sinners. Writing to the Corinthians of his work among them, he said:MH 214.1
“I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God. For I determined not to know anything among you, save Jesus Christ, and Him crucified.... My speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power: that your faith should not stand in the wisdom of men, but in the power of God.” 1 Corinthians 2:1-5.MH 214.2
Again, in his letter to the Romans, he says:MH 215.1
