The phrase “ends of the Earth” as it appears in the book of Acts pertains to those who are far from God. Acts chronicles a great deal of evangelistic activity, yet it offers only a few instances where we are provided with detailed accounts of the messages shared with people who are in this category. These examples warrant closer examination to uncover insights about the methods used and their outcomes.

In one such example, Paul and Barnabas visit the city of Lystra (Acts 14:8-18). Here, Paul performs a miraculous healing of a lame beggar, which evokes a dramatic response from the townspeople. Believing that Paul and Barnabas are manifestations of their gods, Hermes and Zeus, the people prepare to offer them worship. This reaction is linked to a regional myth about the gods previously visiting in disguise and being overlooked, leading the people of Lystra to vow not to repeat the mistake. Paul and Barnabas reject this misplaced veneration, redirecting the crowd’s attention to the one true God. Interestingly, Acts does not record Paul explicitly mentioning Jesus in this instance. The outcome? There is no mention of conversions, and Paul and Barnabas eventually move on to the next city, seemingly leaving behind a community unchanged by their message.

Athens presents a starkly different scenario (Acts 17:16-34). Paul engages with the local populace in the agora, or marketplace, which leads to his invitation to address the learned elite on Mars Hill. His speech here stands out for its cultural resonance: Paul begins with the Athenians’ own worldview, referencing their religious practices and even quoting Greek poets to introduce them to the concept of the one true God. From this foundation, he moves on to the subject of Jesus and the resurrection. The results in Athens were more mixed: some listeners believed, while others expressed a desire to hear more, and still others dismissed him outright. Nevertheless, it is noteworthy that Paul tailored his approach to align with the intellectual and cultural framework of his audience, resulting in tangible spiritual fruit.

Later in Acts, Paul finds himself arrested in Jerusalem, leading to an audience with King Agrippa (Acts 26:1-32). Given this opportunity, Paul shares his personal testimony, recounting his dramatic conversion on the road to Damascus. Rather than addressing Agrippa’s specific concerns or context, Paul focuses on his own story. The outcome is clear: Agrippa is unmoved, dismissing Paul’s appeal and showing no interest in embracing Christianity.

It is worth noting that the examples above are the primary instances in Acts where messages are delivered to those far outside the Jewish faith or the category of “God-fearers”—non-Jews who already believed in the God of Israel and needed to be introduced to Jesus. Among these three encounters, Paul’s only apparent success was with the intellectuals at Mars Hill. A possible reason for this lies in his method. Unlike in Lystra or before Agrippa, Paul at Mars Hill made deliberate use of the listeners’ cultural context and knowledge to frame his message.

In contrast, Paul’s approach in Lystra seems detached from the people’s preoccupations. The townspeople’s focus on their local myth appears to be ignored or unacknowledged in Paul’s exhortation. His message is a generalized appeal to accept the God of Israel, devoid of specific references to Jesus. Similarly, with Agrippa, Paul relies solely on recounting his personal spiritual journey, without any evident attempt to connect with the king’s unique perspective or concerns.

This leads to a broader reflection on the effectiveness of Paul’s strategies. Could it be that these accounts reveal the importance of speaking not just from personal conviction but in a manner that resonates with the audience? Paul is often assumed to have always spoken under the direct guidance of the Holy Spirit, yet Acts does not explicitly affirm this in every instance. The varying outcomes—particularly the apparent lack of conversions in Lystra and with Agrippa—might suggest that even Paul had to navigate the challenges of effective communication and cultural engagement.

Indeed, Paul later requests prayer for boldness and clarity in proclaiming the Gospel (eg, Eph. 6:19 and Col. 4:4), an acknowledgment that effective evangelism requires divine empowerment as well as thoughtful preparation. This is what I’ve termed “speaking in power” in this blog, and highlights a significant tension in Christian witness: the balance between faithfulness to the message and adaptability to the audience’s needs. The examples in Acts remind us that successful communication of the Gospel often requires humility, contextual sensitivity, and reliance on the Holy Spirit.