Who was Damaris in the Bible?

A woman at Athens who believed the gospel preached by Paul. Acts 17:34.

We have called attention to the men noticed in the Acts as serving in the work. Ere closing this part of the book we would remind the reader of women whose names will never be forgotten, as Tabitha of Joppa, Mary the mother of John Mark of Jerusalem, Lydia of Thyatira who dwelt at Philippi, and Priscilla the wife of Aquila. To these we would add Damaris of Athens, and one not mentioned in the Acts, but connected with its history, Phoebe of Cenchrea. Tabitha made garments for the poor (9:39). Mary at Jerusalem opened her house for prayer on the night of Peter's miraculous release (12). Lydia persuaded Paul and his company to make her abode their home whilst staying at Philippi (16). Priscilla with Aquila received Paul under their roof at Corinth, helped Apollos to a better understanding of grace and truth (18), and cheerfully, surely, prepared their house for a company of Christians to meet in week after week to show the Lord's death. Of Damaris we know nothing but that she identified herself with Paul at Athens (17:34). Of Phoebe we learn elsewhere that she had been a succourer of many, and of Paul also (Rom.16:2). All these have honourable mention in Scripture. Moving most of them probably in quiet spheres of life, they did what they could; and with womanly tact and intuition, as well as Christian love, they ministered as opportunity was afforded; and the Holy Ghost has placed on record the distinctive character of their services. How different do these shine out compared with Drusilla and Bernice! Self, the love of influence and of admiration, to say nothing more, were guiding principles with the latter. Unostentatious yet true service for God and for Christ was the aim and desire of the former.

Having affirmed the creatorship of God, and His sovereignty over heaven and earth, he proceeded to declare His spiritual nature, and that, being what He was, He did not dwell in temples made with hands (thus condemning in one sentence all the magnificent buildings which were the boast and pride of Athens), and that, as the Fount and Source of life, breath, and all things, God was a Giver rather than a Receiver. He moreover proclaimed the unpalatable truth - unpalatable to many even in this "enlightened age" - that God hath made of one blood all nations of men, and that He had determined the time of their existence, as well as the bounds of their habitation. Next he supported his statement that all men owe their existence and sustainment in life to God, by a quotation from one of their own poets; and he founded upon it an unanswerable exposure of the folly of idolatry. Lastly, he told them, in burning words, that God, having long borne with men's ignorance, commanded now all men everywhere to repent, in view of the already appointed day of judgment, when that Jesus, whom he had preached, would judge the world in righteousness; and that "the proof of it" had been given in the fact of His having been raised from the dead.

Such is the outline, and perhaps in the chapter itself, it is no more than an outline, of this wonderful address. The effect as usual was diverse in different souls. Some mocked; others postponed their consideration of the truth brought before them; but certain men believed, one of whom is named Dionysius the Areopagite, and there was also a woman named Damaris, besides others. But there is no mention of the formation of any assembly, nor any record of any subsequent visit of the apostle to this city. Human culture and intelligence are not favourable to the doctrines of grace. To the poor the gospel is preached; and in every age it has been true that "not many wise men after the flesh, not many mighty, not many noble, are called."

But man, and not least philosophic man, rebels against resurrection. He might endure a whole night's Socratic discussion of the soul's immortality; for this gratifies the nobler sort, if it be offensive to the morally degraded. But a dead man raised brings in God; and proves God intervening in the midst of a busy world to mark out the Man Whom they crucified, Who is going to judge this habitable world one day, as also in due time the dead raised later, ere all things are made new for eternity. To science as science, I repeat, this fact is repulsive, because impossible for their idol for what can be the cause of resurrection? Certainly not death, but God in the person of the Son.

Bow, proud man, bow to Him, Who in love sent His Son that we might live through Him, true God as He is, and that He might die for us — for our sins, without which the gift of eternal life had been the merest anomaly, but with it the deep blessing of a full and everlasting salvation of His grace, yet righteous, to the glory of God for ever. There were mockers and triflers then as now. Oh! may you, like the others of old, cleave to the apostle, and find your place with the true Dionysius of Luke, not with the Neo-Platonist impostor who borrowed the scriptural name for his fables and rhapsodies of the sixth century manufacture. Doubtless that blessed place must be shared with a Damaris and others, whose names are written in heaven if unknown on earth. May Christ satisfy your soul, as well He may Who is all, and in all!

It is of the judgment of the living, not of the dead, that the apostle speaks here, and with the evident intention of announcing the coming of the Lord and the introduction of His Kingdom. Of salvation He had yet said nothing; for his hearers are philosophers, and not the conscience-struck and weary. But of the world's need and its remedy they might still be ready to hear, who were ignorant of their own; and their hearts be stirred by the prospect of a reign of righteousness, in contrast with the hard Caesarism under which they were pressed down. They have had enough, however; and the mention of resurrection brings their patience to an end. Some mock; while others courteously defer the matter to another time; it is not serious enough to rouse them to hostility. Nothing was to be expected from an audience like this, and even Paul could only turn away and leave them. We hear of no such poverty of result in any other place, but with the wise of this world the wisdom of God is foolishness. Yet here also God could not allow His word to be absolutely barren. "Certain men clave to him and believed, among whom also was Dionysius the Areopagite, and a woman named Damaris." Though tradition has manufactured for the former a bishopric of Athens, and the martyr's crown, these are at present to us names only: the history connected with them remains for disclosure at a future time.

But man, as he dreads God out of a bad conscience, either derides openly or politely puts off. Nevertheless God does His gracious work. A man of weight bowed to the truth and the grace he heard, Dionysius the Areopagite, as did a woman named Damaris and others. But the rest abode in their unbelief, and the apostle went forth from their midst with the message of God's good tidings for such as have an ear to hear.

On hearing this bold testimony, which if believed would have overthrown their dark heathen beliefs, and brought in the light of the knowledge of God in Christ, some burst into mockery. Whoever heard of the resurrection? They scoffed at the very thought. Others somewhat interested said they would hear him again of that matter. But, thank God, several were convinced as Paul spoke, and believed, among them was Dionysius, a member of the Court of Areopagus, a distinguished man, and a woman named Damaris, and others with them.

What language was heard that day on the Areopagus! What a contrast to that which had often been there listened to, and to that which generally took place! Sentences of death had commonly been there pronounced, and at times not always in righteousness. Here was an announcement of coming judgment, which concerned all the audience, and judgment in righteousness too, which must issue in final condemnation, unless averted by repentance. Then the earnest pleader, so different from those who had stood there before him, was not pleading for his life, nor petitioning for a favourable sentence from his judges. He was there to plead with all his audience that they should flee from the wrath to come. Would any ask, with what result? As for the philosophers some mocked; others promised to hear him again. In these dispositions of mind he left them. He had given his message. He was clear of their blood. Nevertheless his visit to Athens was not without some fruit. For "certain men clave unto him, and believed, among the which was Dionysius an Areopagite, and a woman named Damaris, and others with them" ( 17:34 ). The interview with the philosophers on the Areopagus had not ended to the damage of Christianity. Some might scoff. But scoffing was not argument. Others might promise a further hearing. That showed their inability then and there to refute what had been advanced. But all of them, in a coming day, will acknowledge the importance of the Word.

Paul now departs from among them. He does not appear to have been driven away by any tumult or persecution. The blessed Lord gave him to taste His own joy, and the joy of angels over penitent sinners; "Among the which was Dionysius the Areopagite, and a woman named Damaris, and others with them." But in the military city of Philippi, and the mercantile cities of Thessalonica and Corinth, the number of conversions seems to have been much greater than in the highly educated and polished city of Athens. This is deeply humbling to the pride of man, and to the boasted powers of the human mind. One Epistle was written to the Philippians, two to the Thessalonians, and two to the Corinthians: but we possess no letter written by Paul to the Athenians, and we do not read that he ever again visited Athens.

On Mars’ hill, Paul preached a remarkable sermon to the Philosophers, taking as his text the inscription on their altar, “To the unknown God,” whom they ignorantly worshipped. After speaking of the true God, a living God, who waits patiently on the ignorance of men, Paul spoke of the day of judgment, and of Him who will sit upon the judgment throne, even that Man whom He has raised from the dead. This was something entirely new to the philosophers of this world, for they neither knew God nor the Son of God. They were ignorant of what was of eternal value, and versed in the wisdom of this world, which is foolishness with God.

The presentation of the truth of resurrection was mocked by some, their mockery proclaiming their ignorance, and the state of their hearts. Others said, “We will hear thee again of this matter,” procrastinating, whether in polite refusal of the truth, or as not being fully persuaded of it. Yet there was a work of God, for “certain men clave unto him, and believed: among whom was Dionysius the Areopagite, and a woman named Damaris, and others with them.” It was evidently a short visit, but it produced fruit for God, illustrating what Paul wrote, “not many wise men after the flesh…are called.”