Pt1-12-"TOO SUPERSTITIOUS"

"TOO SUPERSTITIOUS"

"I Perceive that in all things ye are too superstitious"--Acts 17:22.

THUS, according to the Authorised Version, did Paul begin his speech to the Athenians on Mar’s Hill, the far-famed Areopagus. A comparison of versions will show a variety of renderings. In the Revised Version "too superstitious" is toned down to "somewhat superstitious", while others make more important changes. The Greek word of which these are the renderings--deisidaimonesterous--is an adjective in the comparative degree, and concerning it two points must be settled by the translator: (1) What is the precise meaning of the word? (2) What is the force of the comparative?

Etymologically, it is easy to break up the word into its parts, and it is profitable to do so, but it must be observed that etymology is not final as to the usage of a word at any period of its history. Deisi comes from a Classical verb (deido), not found in the New Testament, which has the meaning "I fear". Daimon is a noun common in the Classics, and it occurs once in the New Testament according to the Revised Texts (Matthew 8 : A, though the Text upon which the

Authorised Version is based has the word in four other passages. In Classical Greek daimon was used in several senses as will be shown in the course of this chapter. In the New Testament it is equivalent with daimonion, a demon.

Some translators and commentators, because of the etymology of the term, have given an English rendering, "reverent of the demons" or "demon-fearing". If we could keep in mind the content of the word "demon" as used by the Greeks, the translation would be legitimate, but unfortunately the relationship with the New Testament use of daimonion (an evil spirit) suggests a thought foreign to Paul’s speech. Surely the apostle did not commence his address, which is a model of courtesy and tact, with a charge of devil-worship against the Athenians! That the adjective in our text was used by some authors in the sense of "superstitious" can be verified by reference to Greek literature. For example, Plutarch wrote: "Ignorance regarding the gods divides at its source into two channels, engendering in the hard soil of refractory natures atheism (atheotes), and in the moist soil of softer natures superstition (deisidaimonia)." It must be admitted, also, that there were superstitious elements in Greek religion. But a similar objection to that given above holds good against the Authorised Version and the Revised Version. Paul would not seek to win his audience by words which could be taken only as rebuke. A further examination of the Classic usage of the word discloses the fact that it was used in good senses. Xenophon, referring to soldiers under Cyrus, wrote: "While they were yet beyond reach of the enemy’s weapons, Cyrus gave out the watchword, ’Jupiter our Ally and Leader!’ When the word came round to him again, he commenced the usual paean; and all the soldiers devoutly accompanied him with a loud voice; for in such circumstances they who fear the gods are less in fear of men." Daimon was used by the Greeks: (1) of a god or goddess; (2) of the Deity, especially in the sense of divine power; fate, destiny, fortune, good or bad; (3) of souls of heroes, and later of the departed generally. It was employed frequently like the Latin genius, and could be used of good or bad. If a man was fortunate, he was under the influence of good demons; if unfortunate, the bad demons had control of his fate.

Now the Athenians had the reputation of being reverent to the gods. Aristotle, describing the character of a tyrant (ruler, in the Greek sense of the term), wrote: "Moreover, he ought always to seem to pay particular attention to the worship of the gods, for from persons of such a character, men entertain less fears of suffering anything contrary to the law, while they suppose that he who governs them is religious and reverences the gods." Sophocles, the famous tragic poet, made Oedipus to say, when threatened with dismissal from Athens as an alien:

"What is the use of reputation, then,
Or what of good report, flowing all to nothing,
If it be said of Athens, that she is
The most religious and the only state
Able to guard the stranger in distress?"

Paul, then, may have used the term in a good sense. But, if so, how far did he go in his commendation? Before answering this question, it is necessary to recall the second point to be settled: What is the force of the comparative? If we accept a good sense in Paul’s meaning, the "too" of the Authorised Version cannot stand. But that does not create a difficulty, for probably there is a real comparison here, though the other member of the comparison is not mentioned. Some think that the comparative form is used in the intensive sense of "very" or even "most" (cf. Moffatt). But if we seek for comparison, we have not far to look. It may be in the speaker’s mind ("more than I thought"), or it may be, "more than the rest of the Greeks or other Gentiles".

Many scholars think that the best word to represent Paul’s adjective is "religious". While it does not bring out all that is in the Greek word, its very vagueness makes it the more suitable. Paul did not sanction the religious practices of the Athenians, or praise them unduly, but simply stated a fact which made a skilful introduction to a speech in which he was to enlighten them as to true worship. Other words in the sentence support this translation. Standing upon an elevated position, Paul could take within the range of his vision numerous statues and temples, and the word "perceive" suggests actual observation. Prof. David Smith renders the sentence: "At every turn your exceptional religiousness is before my eyes." Probably Paul chose the word because it was the best possible link between their views and his own. He could concede that they were "remarkably religious" (Weymouth) or "much in awe of the higher powers" (Green), but the word enabled him to make his commendation with reserve, so that he could move off from that starting-point to an exposition of true religion. He passed on to mention the objects of devotion which he had seen as he passed through Athens, and the altar to an unknown God, and declared the truth concerning the One God after whom they were groping. Paul’s introduction is a lesson for soul-winners.