Luke continues the account of Paul's second missionary journey, showing the gospel advancing through synagogue proclamation, Scripture-examining reception, mob hostility, and public engagement with pagan philosophy.
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Acts 17
The Gospel Reasoned from Scripture and Proclaimed to the Nations
Acts 17 shows that the gospel must be reasoned from Scripture, tested by Scripture, and proclaimed to idolaters as the message of the Creator God who commands repentance and has raised Jesus from the dead.
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Chapter Summary
Acts 17 shows that the gospel must be reasoned from Scripture, tested by Scripture, and proclaimed to idolaters as the message of the Creator God who commands repentance and has raised Jesus from the dead.
Overview
Acts 17 argues that Jesus' suffering and resurrection fulfill Scripture, that the word must be examined by Scripture, and that Gentile idolaters must be called to repent before the Creator and Judge. Paul adapts His starting point according to His audience, but He does not change the gospel's core: Jesus is the Messiah, the risen one, the true King, and the appointed judge.
Context
Theophilus and the wider church are being shown that the gospel is both rooted in the Scriptures of Israel and publicly intelligible before Gentile hearers who lack biblical categories.
Acts 17 moves from Thessalonica to Berea and then to Athens. The chapter begins in synagogue settings and ends in the Areopagus, a public intellectual and religious setting in Athens.
Acts 17 shows that the gospel must be reasoned from Scripture, tested by Scripture, and proclaimed to idolaters as the message of the Creator God who commands repentance and has raised Jesus from the dead.
Luke continues the account of Paul's second missionary journey, showing the gospel advancing through synagogue proclamation, Scripture-examining reception, mob hostility, and public engagement with pagan philosophy.
Theophilus and the wider church are being shown that the gospel is both rooted in the Scriptures of Israel and publicly intelligible before Gentile hearers who lack biblical categories.
Acts 17 moves from Thessalonica to Berea and then to Athens. The chapter begins in synagogue settings and ends in the Areopagus, a public intellectual and religious setting in Athens.
Social Pressure
- The mission faces jealousy, mob action, false accusations, forced departure, philosophical curiosity, religious pluralism, and mockery of the resurrection.
Thessalonica is a significant Macedonian city with a Jewish synagogue. Berea is nearby and becomes a model of receptive Scripture examination. Athens is filled with idols and philosophical schools, especially Epicurean and Stoic thinkers. Paul addresses people saturated with religious devotion yet ignorant of the true God.
Acts 17 continues the gospel's movement into the Greco-Roman world. It shows Paul proclaiming Christ from the Old Testament to Jews and God-fearing Greeks, then proclaiming the Creator, Lord, Judge, and risen Christ to pagan philosophers. The chapter demonstrates that the same gospel must be preached with contextual wisdom without changing its core.
Chapter Movement
Paul reasons from Scripture in Thessalonica, the Bereans examine the message eagerly, opposition follows the mission, and Paul proclaims the unknown God as Creator, Lord, Judge, and the one who raised Jesus from the dead.
Discourse Insight
Theological exposition and fulfillment
Acts 17 clarifies the gospel by proclaiming that Jesus is the Messiah who had to suffer and rise from the dead, the true King, and the risen man appointed by God to judge the world. The gospel exposes idolatry, calls all people everywhere to repent, and rests on the resurrection as God's decisive proof.
Structural Flow
Paul reasons from the Scriptures that the Messiah had to suffer and rise, and that Jesus is this Messiah.
Jealous opponents distort the message as political sedition, though they rightly sense that allegiance to Jesus challenges ultimate loyalty.
The Bereans receive the word eagerly and test Paul's claims by daily Scripture examination.
Opposition follows Paul from city to city, but the mission continues.
Paul's distress over Athens' idols leads Him to reason in synagogue and marketplace settings.
Paul proclaims the true God as Creator, Lord, giver of life, sovereign over nations, and near to all people.
Paul calls idolaters to repent because God has appointed a day of judgment through the risen man He has appointed.
Chapter Outline
- 1-4: In Thessalonica, Paul reasons from Scripture that the Messiah had to suffer and rise, and that Jesus is the Christ.
- 5-9: Opponents create public disorder and accuse the missionaries of proclaiming another king, Jesus.
- 10-12: The Bereans receive Paul's message eagerly and test it by Scripture, leading many to believe.
- 13-15: Hostile agitators follow from Thessalonica, and the believers send Paul away while Silas and Timothy remain.
- 16-17: Athens' idolatry provokes Paul, and He reasons both in the synagogue and marketplace.
- 18-21: Epicurean and Stoic philosophers engage Paul and bring Him to the Areopagus to hear more.
- 22-23: Paul begins from the Athenians' altar to an unknown god and announces the true God they do not know.
- 24-25: The true God made all things, rules heaven and earth, does not dwell in human temples, and needs nothing from human hands.
- 26-28: God made all nations from one man, determined their times and places, and is near to all.
- 29: Humans made by God must not reduce God to images made from gold, silver, stone, art, or imagination.
- 30: God now commands all people everywhere to repent.
- 31: God has appointed a day of judgment through the man He has appointed, giving proof by raising Him from the dead.
- 32-34: Some mock, some delay, and some believe after hearing of the resurrection.
Theological Argument
Acts 17 argues that Jesus' suffering and resurrection fulfill Scripture, that the word must be examined by Scripture, and that Gentile idolaters must be called to repent before the Creator and Judge. Paul adapts His starting point according to His audience, but He does not change the gospel's core: Jesus is the Messiah, the risen one, the true King, and the appointed judge.
- 1.Paul begins in Thessalonica by reasoning from Scripture, showing that Christian proclamation is not detached novelty but fulfillment.
- 2.The Messiah's suffering and resurrection are necessary according to Scripture, not accidental events.
- 3.Jesus is identified as the Messiah promised in the Scriptures.
- 4.The gospel persuades some but provokes jealousy in others.
- 5.The accusation that Paul proclaims another king, Jesus, distorts the message politically but rightly recognizes that Jesus' lordship challenges ultimate allegiance.
- 6.The Bereans model noble reception because they combine eagerness with daily Scripture examination.
- 7.Opposition follows the word, but the mission continues through wise relocation and ongoing proclamation.
- 8.Athens' idols do not impress Paul as cultural beauty alone; they grieve and provoke him because they represent ignorance of the living God.
- 9.Paul reasons in both synagogue and marketplace, showing that gospel witness belongs in religious and public settings.
- 10.Before pagan philosophers, Paul begins with God as Creator rather than with Davidic messianic promise.
- 11.God is not contained by temples or dependent on human service; he gives life, breath, and everything else.
- 12.God's sovereignty over nations means human history and geography are under divine rule.
- 13.God's purpose is that people would seek him, yet idolatry reveals humanity's ignorance and rebellion.
- 14.Because humans are God's offspring in a creaturely sense, God cannot be reduced to human-made images.
- 15.The time of ignorance is now confronted by God's universal command to repent.
- 16.Repentance is urgent because God has fixed a day of righteous judgment.
- 17.The appointed judge is authenticated by resurrection from the dead.
- 18.The resurrection divides hearers into mockery, delay, and faith.
Theological Focus
- Jesus as the suffering and risen Messiah
- Scripture as the authority for testing apostolic proclamation
- The gospel's challenge to rival allegiances
- Jealous opposition to gospel fruit
- Noble reception of the word
- Idolatry as ignorance and rebellion
- God as Creator of all things
- God as Lord of heaven and earth
- God's independence from temples and human service
- God as giver of life, breath, and all things
- God's sovereignty over nations, times, and places
- Human dependence on God
- Repentance commanded to all people everywhere
- Final judgment through God's appointed man
- The resurrection as proof of Jesus' appointed role
- Authority of Scripture
- Messiah's Suffering
- Resurrection of Christ
- Kingship of Christ
- Idolatry
- Creation
- Divine Self-Sufficiency
- Providence
- Repentance
- Final Judgment
- Contextual Gospel Proclamation
Covenant Significance
Acts 17 shows the gospel moving through both Jewish and Gentile contexts while remaining grounded in God's redemptive purpose. In the synagogue, Paul argues that Jesus fulfills the Scriptures as the suffering and risen Messiah. In Athens, He proclaims the Creator God to the nations and announces repentance and judgment through the risen appointed man.
Old Testament Connections
- The synagogue preaching shows continuity between Israel's Scriptures and Jesus as Messiah.
- The necessity of Messiah's suffering and resurrection reveals that the cross and resurrection fulfill God's plan.
- The Bereans' Scripture examination models covenantal discernment under the authority of God's written word.
- The proclamation in Athens shows that Gentiles must be addressed as creatures accountable to the Creator.
- God's sovereignty over all nations demonstrates that Gentile history is not outside God's rule.
- The call to repent is universal, extending to all people everywhere.
- The appointed judge and resurrection connect Gentile accountability to the lordship of Christ.
- The gospel gathers believers from Jews, Greeks, prominent women, philosophers, and public officials.
- The suffering and resurrection of the Messiah are reasoned from the Scriptures, likely drawing on the wider witness of the Law, Prophets, and Psalms.
- God as Creator of heaven and earth echoes foundational Old Testament monotheism.
- The critique of idols reflects prophetic attacks on images made by human hands.
- God's rule over nations, times, and places reflects the Old Testament confession of God's sovereignty over history.
- The command to seek God resonates with prophetic calls to turn from idols to the living God.
Canonical Connections
Paul's synagogue argument continues Jesus' own teaching that the Scriptures foretold the Messiah's suffering and resurrection.
The accusation of another king echoes the political implications of proclaiming Jesus as Lord and Messiah.
The Bereans' daily examination aligns with the biblical pattern of testing claims by God's word.
Paul's Areopagus proclamation echoes Old Testament creation theology and idol polemic.
Paul's statement that God does not live in human temples resonates with Solomon's confession and Stephen's speech.
Paul proclaims creaturely dependence on God as giver of life and breath.
God determines nations, times, and boundaries under His sovereign rule.
Paul declares that all people must repent because God has appointed judgment through the risen Christ.
Cross References
Clarifies how the passage points to the gospel of Christ.
For Jews ask for signs, Greeks seek after wisdom, but we preach Christ crucified: a stumbling block to Jews, and foolishness to Greeks, but to those who are called, both Jews and Greeks, Christ is the power of God and the wisdom of God;
Clarifies how the passage points to the gospel of Christ.
Now if Christ is preached, that he has been raised from the dead, how do some among you say that there is no resurrection of the dead? But if there is no resurrection of the dead, neither has Christ been raised. If Christ has not been...
Clarifies how the passage points to the gospel of Christ.
For I delivered to you first of all that which I also received: that Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures,
Clarifies how the passage points to the gospel of Christ.
For they themselves report concerning us what kind of a reception we had from you, and how you turned to God from idols, to serve a living and true God, and to wait for his Son from heaven, whom he raised from the dead: Jesus, who delivers...
Clarifies how the passage points to the gospel of Christ.
For this cause we also thank God without ceasing, that when you received from us the word of the message of God, you accepted it not as the word of men, but as it is in truth, the word of God, which also works in you who believe.
Clarifies how the passage points to the gospel of Christ.
Every Scripture is God-breathed and profitable for teaching, for reproof, for correction, and for instruction in righteousness, that each person who belongs to God may be complete, thoroughly equipped for every good work.
Clarifies how the passage points to the gospel of Christ.
He commanded us to preach to the people and to testify that this is he who is appointed by God as the Judge of the living and the dead.
Clarifies how the passage points to the gospel of Christ.
for he powerfully refuted the Jews, publicly showing by the Scriptures that Jesus was the Christ.
Clarifies how the passage points to the gospel of Christ.
“Men of Israel, hear these words! Jesus of Nazareth, a man approved by God to you by mighty works and wonders and signs which God did by him among you, even as you yourselves know, him, being delivered up by the determined counsel and...
Clarifies how the passage points to the gospel of Christ.
whom God raised up, having freed him from the agony of death, because it was not possible that he should be held by it.
Clarifies how the passage points to the gospel of Christ.
This Jesus God raised up, to which we all are witnesses. Being therefore exalted by the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this, which you now see and hear. For David...
Clarifies how the passage points to the gospel of Christ.
There is salvation in no one else, for there is no other name under heaven that is given among men, by which we must be saved!”
Clarifies how the passage points to the gospel of Christ.
With great power, the apostles gave their testimony of the resurrection of the Lord Jesus. Great grace was on them all.
Clarifies how the passage points to the gospel of Christ.
Be careful that you don’t let anyone rob you through his philosophy and vain deceit, after the tradition of men, after the elements of the world, and not after Christ.
Clarifies how the passage points to the gospel of Christ.
Didn’t the Christ have to suffer these things and to enter into his glory?” Beginning from Moses and from all the prophets, he explained to them in all the Scriptures the things concerning himself.
Clarifies how the passage points to the gospel of Christ.
Beginning from Moses and from all the prophets, he explained to them in all the Scriptures the things concerning himself.
Clarifies how the passage points to the gospel of Christ.
For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who suppress the truth in unrighteousness, because that which is known of God is revealed in them, for God revealed it to them. For the...
Clarifies how the passage points to the gospel of Christ.
concerning his Son, who was born of the offspring of David according to the flesh, who was declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead, Jesus Christ our Lord,
Clarifies how the passage points to the gospel of Christ.
So faith comes by hearing, and hearing by the word of God.
Clarifies how the passage points to the gospel of Christ.
in the day when God will judge the secrets of men, according to my Good News, by Jesus Christ.
Shows Old Testament grounding that frames or supports this passage.
Many of those who sleep in the dust of the earth will awake, some to everlasting life, and some to shame and everlasting contempt.
Shows Old Testament grounding that frames or supports this passage.
“You shall have no other gods before me. “You shall not make for yourselves an idol, nor any image of anything that is in the heavens above, or that is in the earth beneath, or that is in the water under the earth: you shall not bow...
Shows Old Testament grounding that frames or supports this passage.
In the beginning, God created the heavens and the earth.
Shows Old Testament grounding that frames or supports this passage.
Everyone who makes a carved image is vain. The things that they delight in will not profit. Their own witnesses don’t see, nor know, that they may be disappointed. Who has fashioned a god, or molds an image that is profitable for nothing?...
Shows Old Testament grounding that frames or supports this passage.
“Look to me, and be saved, all the ends of the earth; for I am God, and there is no other. I have sworn by myself. The word has gone out of my mouth in righteousness, and will not be revoked, that to me every knee shall bow, every tongue...
Shows Old Testament grounding that frames or supports this passage.
Surely he has borne our sickness and carried our suffering; yet we considered him plagued, struck by God, and afflicted. But he was pierced for our transgressions. He was crushed for our iniquities. The punishment that brought our peace...
Shows Old Testament grounding that frames or supports this passage.
Turn to the law and to the covenant! If they don’t speak according to this word, surely there is no morning for them.
Shows Old Testament grounding that frames or supports this passage.
Shows Old Testament grounding that frames or supports this passage.
Shows Old Testament grounding that frames or supports this passage.
Gospel Clarity
Acts 17 clarifies the gospel by proclaiming that Jesus is the Messiah who had to suffer and rise from the dead, the true King, and the risen man appointed by God to judge the world. The gospel exposes idolatry, calls all people everywhere to repent, and rests on the resurrection as God's decisive proof.
Gospel Guardrails
- The Scriptures testify that the Messiah had to suffer.
- The Scriptures testify that the Messiah had to rise from the dead.
- Jesus is the Messiah.
- Jesus is King.
- The gospel challenges false ultimate allegiances.
- The living God made the world and everything in it.
- God gives life, breath, and everything else.
- God rules the nations, their times, and their places.
- Idols made by human hands misrepresent God.
- God commands all people everywhere to repent.
- God has appointed a day of righteous judgment.
- God will judge the world through the man He appointed.
- God proved this by raising Him from the dead.
- The resurrection demands response.
- Do not preach Jesus apart from Scripture's witness.
- Do not preach the resurrection as optional or secondary.
- Do not let contextualization become compromise.
- Do not affirm religious devotion without exposing ignorance and idolatry.
- Do not preach Creator God without calling for repentance.
- Do not preach repentance without warning of judgment.
- Do not measure success only by mass response · some mock, some delay, and some believe.
Gospel Cross References
For Jews ask for signs, Greeks seek after wisdom, but we preach Christ crucified: a stumbling block to Jews, and foolishness to Greeks, but to those who are called, both Jews and Greeks, Christ is the power of God and the wisdom of God;
Now if Christ is preached, that he has been raised from the dead, how do some among you say that there is no resurrection of the dead? But if there is no resurrection of the dead, neither has Christ been raised. If Christ has not been...
For I delivered to you first of all that which I also received: that Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures,
For they themselves report concerning us what kind of a reception we had from you, and how you turned to God from idols, to serve a living and true God, and to wait for his Son from heaven, whom he raised from the dead: Jesus, who delivers...
For this cause we also thank God without ceasing, that when you received from us the word of the message of God, you accepted it not as the word of men, but as it is in truth, the word of God, which also works in you who believe.
Every Scripture is God-breathed and profitable for teaching, for reproof, for correction, and for instruction in righteousness, that each person who belongs to God may be complete, thoroughly equipped for every good work.
He commanded us to preach to the people and to testify that this is he who is appointed by God as the Judge of the living and the dead.
for he powerfully refuted the Jews, publicly showing by the Scriptures that Jesus was the Christ.
“Men of Israel, hear these words! Jesus of Nazareth, a man approved by God to you by mighty works and wonders and signs which God did by him among you, even as you yourselves know, him, being delivered up by the determined counsel and...
whom God raised up, having freed him from the agony of death, because it was not possible that he should be held by it.
This Jesus God raised up, to which we all are witnesses. Being therefore exalted by the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this, which you now see and hear. For David...
There is salvation in no one else, for there is no other name under heaven that is given among men, by which we must be saved!”
With great power, the apostles gave their testimony of the resurrection of the Lord Jesus. Great grace was on them all.
Be careful that you don’t let anyone rob you through his philosophy and vain deceit, after the tradition of men, after the elements of the world, and not after Christ.
Didn’t the Christ have to suffer these things and to enter into his glory?” Beginning from Moses and from all the prophets, he explained to them in all the Scriptures the things concerning himself.
Beginning from Moses and from all the prophets, he explained to them in all the Scriptures the things concerning himself.
For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who suppress the truth in unrighteousness, because that which is known of God is revealed in them, for God revealed it to them. For the...
concerning his Son, who was born of the offspring of David according to the flesh, who was declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead, Jesus Christ our Lord,
So faith comes by hearing, and hearing by the word of God.
in the day when God will judge the secrets of men, according to my Good News, by Jesus Christ.
Primary Emphasis
Acts 17 presents Jesus as the Messiah who had to suffer and rise from the dead, the true King whose lordship unsettles worldly allegiances, and the appointed man through whom God will judge the world, authenticated by resurrection.
Chapter Contribution
Acts 17 argues that Jesus' suffering and resurrection fulfill Scripture, that the word must be examined by Scripture, and that Gentile idolaters must be called to repent before the Creator and Judge. Paul adapts His starting point according to His audience, but He does not change the gospel's core: Jesus is the Messiah, the risen one, the true King, and the appointed judge.
Doctrines in This Chapter
Paul grounds gospel proclamation in biblical exposition.
Believers must understand their cultural context without surrendering truth.
God brings some to genuine faith despite cultural resistance.
The gospel addresses both religious and philosophical audiences.
Idolatry provokes righteous concern because God alone is worthy of worship.
Belief results from hearing the message, not cultural accommodation.
The Lord made heaven and earth and sustains all life.
All people are responsible before God for idolatry and ignorance.
People respond with rejection, delay, or belief.
Confessing Jesus as King challenges all competing allegiances.
The Christ had to suffer and rise according to Scripture.
Proclaiming Christ may provoke hostility and legal trouble.
Hostility may follow fruitful ministry, yet the mission continues.
Protecting gospel workers serves the long-term advance of the word.
Believers are commended for testing teaching against God’s word.
The resurrection of Jesus guarantees future righteous judgment.
Jesus and the resurrection stand at the center of apostolic proclamation.
The gospel must be examined and confirmed by the Scriptures.
Repentance is commanded for all nations without distinction.
Doctrinal Weight
Paul reasons from Scripture, and the Bereans test His message by Scripture.
Paul explains that the Messiah had to suffer according to Scripture.
Paul proclaims Jesus' resurrection in both Jewish and pagan settings.
Opponents accuse Paul of proclaiming another king, Jesus, reflecting the public implications of Christ's lordship.
Athens' idols provoke Paul, and He exposes idols as inadequate representations of God.
Paul proclaims God as maker of the world and everything in it.
God is not served by human hands as though He needed anything.
God determines nations, times, and places so that people might seek Him.
God commands all people everywhere to repent.
God has appointed a day to judge the world with justice through the man He has appointed.
Paul adapts His starting point between synagogue and Areopagus while preserving the gospel's core claims.
Reading Lenses
Theological exposition and fulfillment
- Acts 17 clarifies the gospel by proclaiming that Jesus is the Messiah who had to suffer and rise from the dead, the true King, and the risen man appointed by God to judge the world. The gospel exposes idolatry, calls all people everywhere to repent, and rests on the resurrection as God's decisive proof.
Key Greek Terms
Form in passage Aorist · Middle · Indicative · 3rd Person · Singular What is this?
Sense Reason, discuss, dialogue
Definition Paul reasons with synagogue hearers from the Scriptures.
References Acts 17:2
Lexicon Reason, discuss, dialogue
Why it matters Apostolic proclamation includes explanation and persuasive engagement.
Form in passage Genitive · Plural · Feminine What is this?
Sense Scriptures, sacred writings
Definition Paul reasons from the Scriptures and the Bereans examine them.
References Acts 17:2, 11
Lexicon Scriptures, sacred writings
Why it matters Scripture is the controlling authority for identifying Jesus as Messiah.
Form in passage Present · Active · Participle · Singular What is this?
Sense Open, explain, interpret
Definition Paul opens the Scriptures' meaning concerning the Messiah.
References Acts 17:3
Lexicon Open, explain, interpret
Why it matters The Scriptures must be opened rightly to show Christ's suffering and resurrection.
Form in passage Present · Middle · Participle · Singular What is this?
Sense Set before, demonstrate, prove
Definition Paul sets forth evidence that the Messiah had to suffer and rise.
References Acts 17:3
Lexicon Set before, demonstrate, prove
Why it matters The gospel is presented as grounded in scriptural demonstration.
Sense It is necessary, must
Definition Paul explains that the Messiah had to suffer and rise.
References Acts 17:3
Lexicon It is necessary, must
Why it matters The cross and resurrection are divine necessity in God's redemptive plan.
Form in passage Aorist · Active · Infinitive What is this?
Sense Suffer
Definition The Messiah had to suffer.
References Acts 17:3
Lexicon Suffer
Why it matters Messianic suffering is central to apostolic proclamation.
Form in passage Aorist · Active · Infinitive What is this?
Sense Rise, stand up, resurrect
Definition The Messiah had to rise from the dead.
References Acts 17:3
Lexicon Rise, stand up, resurrect
Why it matters The resurrection is necessary to the identity and mission of the Messiah.
Sense Christ, Messiah, Anointed One
Definition Paul declares that Jesus is the Messiah.
References Acts 17:3
Lexicon Christ, Messiah, Anointed One
Why it matters The identity of Jesus as Messiah is the central synagogue claim.
Form in passage Aorist · Passive · Indicative · 3rd Person · Plural What is this?
Sense Persuade, convince
Definition Some hearers are persuaded by Paul's message.
References Acts 17:4
Lexicon Persuade, convince
Why it matters The word produces convinced allegiance in receptive hearers.
Form in passage Aorist · Active · Participle · Plural What is this?
Sense Be jealous, envious, zealous
Definition Some Jews become jealous and oppose the mission.
References Acts 17:5
Lexicon Be jealous, envious, zealous
Why it matters Jealousy becomes a spiritual root of gospel opposition.
Form in passage Aorist · Active · Participle · Plural What is this?
Sense Disturb, unsettle, turn upside down
Definition Opponents accuse the missionaries of turning the world upside down.
References Acts 17:6
Lexicon Disturb, unsettle, turn upside down
Why it matters The gospel is perceived as disruptive because it announces Jesus' lordship.
Form in passage Accusative · Singular · Masculine What is this?
Sense King
Definition Opponents accuse the missionaries of proclaiming another king, Jesus.
References Acts 17:7
Lexicon King
Why it matters Jesus' kingship has public implications for allegiance and authority.
Form in passage Nominative · Plural · Masculine What is this?
Sense Noble, honorable, open-minded in a commendable way
Definition The Bereans are described as more noble than the Thessalonians.
References Acts 17:11
Lexicon Noble, honorable, open-minded in a commendable way
Why it matters Nobility is shown in eager reception and scriptural testing.
Form in passage Genitive · Singular · Feminine What is this?
Sense Eagerness, readiness, willingness
Definition The Bereans receive the message with great eagerness.
References Acts 17:11
Lexicon Eagerness, readiness, willingness
Why it matters Faithful discernment is eager toward the word, not cynical or closed.
Form in passage Present · Active · Participle · Plural What is this?
Sense Examine, investigate, evaluate
Definition The Bereans examine the Scriptures daily.
References Acts 17:11
Lexicon Examine, investigate, evaluate
Why it matters The church must test teaching by God's written word.
Sense Provoked, stirred, distressed in spirit
Definition Paul's spirit is provoked by Athens' idolatry.
References Acts 17:16
Lexicon Provoked, stirred, distressed in spirit
Why it matters Idolatry should produce spiritual grief and gospel engagement.
Form in passage Accusative · Singular · Feminine What is this?
Sense Full of idols
Definition Athens is described as full of idols.
References Acts 17:16
Lexicon Full of idols
Why it matters The setting is spiritually saturated with false worship.
Form in passage Dative · Singular · Feminine What is this?
Sense Marketplace, public square
Definition Paul reasons daily in the marketplace.
References Acts 17:17
Lexicon Marketplace, public square
Why it matters The gospel is brought into public civic and intellectual spaces.
Form in passage Accusative · Singular · Feminine What is this?
Sense Resurrection
Definition Paul preaches Jesus and the resurrection.
References Acts 17:18, 32
Lexicon Resurrection
Why it matters The resurrection is central and controversial in pagan hearing.
Sense Religious, reverent, possibly superstitious
Definition Paul observes the Athenians as very religious.
References Acts 17:22
Lexicon Religious, reverent, possibly superstitious
Why it matters Religious devotion can coexist with ignorance of the true God.
Form in passage Dative · Singular · Masculine What is this?
Sense Unknown
Definition Paul refers to an altar to an unknown god.
References Acts 17:23
Lexicon Unknown
Why it matters Paul uses acknowledged ignorance as a bridge to proclamation.
Form in passage Present · Active · Indicative · 1st Person · Singular What is this?
Sense Proclaim, announce
Definition Paul proclaims the unknown God to the Athenians.
References Acts 17:23
Lexicon Proclaim, announce
Why it matters Christian engagement moves from observation to authoritative proclamation.
Form in passage Aorist · Active · Participle · Singular What is this?
Sense Make, create
Definition God made the world and everything in it.
References Acts 17:24
Lexicon Make, create
Why it matters Creation establishes God's authority over all people.
Sense Lord, master, sovereign
Definition God is Lord of heaven and earth.
References Acts 17:24
Lexicon Lord, master, sovereign
Why it matters God is universal ruler, not a localized deity.
Individual words χειροποιήτοις ναοῖς cheiropoiētois naois · χειροποιήτοις ναοῖς cheiropoiētois naois
Form in passage Dative · Plural · Masculine What is this?
Sense Temples made by human hands
Definition God does not live in human-made temples.
References Acts 17:24
Lexicon Temples made by human hands
Why it matters This rejects any attempt to contain God in human religious structures.
Form in passage Present · Passive · Indicative · 3rd Person · Singular What is this?
Sense Serve, care for, heal
Definition God is not served by human hands as though he needed anything.
References Acts 17:25
Lexicon Serve, care for, heal
Why it matters God's self-sufficiency overturns pagan temple-service assumptions.
Sense Life
Definition God gives life to all.
References Acts 17:25
Lexicon Life
Why it matters All creatures depend on God for existence.
Form in passage Accusative · Singular · Feminine What is this?
Sense Breath
Definition God gives breath to all.
References Acts 17:25
Lexicon Breath
Why it matters Human life is moment-by-moment dependence on God.
Form in passage Accusative · Singular · Neuter What is this?
Sense Nation, people group
Definition God made every nation from one man.
References Acts 17:26
Lexicon Nation, people group
Why it matters All peoples share common origin and accountability before God.
Form in passage Aorist · Active · Participle · Singular What is this?
Sense Appoint, determine, fix
Definition God appointed nations' times and boundaries.
References Acts 17:26, 31
Lexicon Appoint, determine, fix
Why it matters History and geography fall under God's providential rule.
Form in passage Present · Active · Infinitive What is this?
Sense Seek, search for
Definition God ordered human life so people would seek him.
References Acts 17:27
Lexicon Seek, search for
Why it matters Human existence is designed for seeking and knowing God.
Form in passage Present · Active · Infinitive What is this?
Sense Repent, turn, change mind and direction
Definition God commands all people everywhere to repent.
References Acts 17:30
Lexicon Repent, turn, change mind and direction
Why it matters The gospel demands universal repentance from idolatry and sin.
Form in passage Present · Active · Infinitive What is this?
Sense Judge, render verdict
Definition God will judge the world with justice.
References Acts 17:31
Lexicon Judge, render verdict
Why it matters Future judgment makes repentance urgent.
Form in passage Dative · Singular · Feminine What is this?
Sense Righteousness, justice
Definition God will judge the world in righteousness.
References Acts 17:31
Lexicon Righteousness, justice
Why it matters God's judgment is morally perfect and universally authoritative.
Form in passage Accusative · Singular · Feminine What is this?
Sense Faith, assurance, proof
Definition God gives proof or assurance by raising the appointed man from the dead.
References Acts 17:31
Lexicon Faith, assurance, proof
Why it matters The resurrection is God's public validation of Jesus' authority.
Lexicon data: MorphGNT Strong's Dictionary XML (CC0) · Open Scriptures Hebrew Bible (CC BY 4.0) · Open Scriptures Hebrew Lexicon (CC BY 4.0) · STEPBible Data (CC BY 4.0) · Full details
Discourse Connectives (43)
grounds / explanation 4inference / conclusion 6conditional clause 2content marker or causal 5continuation or mild contrast 18contrast setup (μέν...δέ) 4negative additive 1additive / emphatic 3
| v.1 | δὲthencontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.2 | δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.3 | ὅτιthatcontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason.ὅτιthatcontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason. |
| v.4 | καίAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.5 | δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.6 | δὲhowevercontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.ὅτιthatcontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason. |
| v.8 | δὲthencontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.9 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.10 | δὲAndcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.11 | δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.εἰifconditional clauseAsk whether Paul treats the 'if' as assumed true (1st class) or merely hypothetical. |
| v.12 | μὲνindeedcontrast setup (μέν...δέ)The μέν...δέ pair is a rhetorical hinge. Both sides matter equally.οὖνthereforeinference / conclusionAsk: what has Paul argued up to this point? 'Therefore' is the payoff. |
| v.13 | δὲhowevercontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.ὅτιthatcontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason. |
| v.14 | δὲalsocontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.15 | δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.16 | δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.17 | μὲνindeedcontrast setup (μέν...δέ)The μέν...δέ pair is a rhetorical hinge. Both sides matter equally.οὖνthereforeinference / conclusionAsk: what has Paul argued up to this point? 'Therefore' is the payoff. |
| v.18 | δὲthencontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.δέ·however;continuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.ὅτιbecausecontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason. |
| v.20 | γάρforgrounds / explanationAsk: what claim is this 'for' grounding? That claim is the main point.οὖνthereforeinference / conclusionAsk: what has Paul argued up to this point? 'Therefore' is the payoff. |
| v.21 | δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.22 | δὲthencontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.23 | γὰρforgrounds / explanationAsk: what claim is this 'for' grounding? That claim is the main point.οὖνthereforeinference / conclusionAsk: what has Paul argued up to this point? 'Therefore' is the payoff. |
| v.25 | οὐδὲnornegative additiveοὐδέ in a list builds rhetorical force — each addition strengthens the overall negation. |
| v.27 | εἰifconditional clauseAsk whether Paul treats the 'if' as assumed true (1st class) or merely hypothetical. |
| v.28 | γὰρforgrounds / explanationAsk: what claim is this 'for' grounding? That claim is the main point.γὰρForgrounds / explanationAsk: what claim is this 'for' grounding? That claim is the main point. |
| v.29 | οὖνthereforeinference / conclusionAsk: what has Paul argued up to this point? 'Therefore' is the payoff. |
| v.30 | μὲνindeedcontrast setup (μέν...δέ)The μέν...δέ pair is a rhetorical hinge. Both sides matter equally.οὖνthereforeinference / conclusionAsk: what has Paul argued up to this point? 'Therefore' is the payoff. |
| v.32 | δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.μὲνindeedcontrast setup (μέν...δέ)The μέν...δέ pair is a rhetorical hinge. Both sides matter equally.δὲhowevercontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.33 | καὶandadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.34 | δὲhowevercontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
Discourse data: STEPBible TAGNT (CC BY 4.0)
Verb Aspect (116 main verbs)
completed 24ongoing 16prospective 1resultant 3subjunctive 1optative 3background 14infinitive 14participle 40
| v.1 | Διοδεύσαντεςdiodeúōpassed throughaorist active participleparticipleParticiple — verbal adjective, supporting actionἦλθονérchomaicameaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.2 | εἰωθὸςéthōcustomperfect active participleparticipleParticiple — verbal adjective, supporting actionεἰσῆλθενeisérchomaiwent inaorist active indicativecompletedAorist indicative — punctiliar or completed actionδιελέξατοdialégomaireasonedaorist middle indicativecompletedAorist indicative — punctiliar or completed action |
| v.3 | ἔδειdeînecessaryimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionπαθεῖνpáschōsufferaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verbἀναστῆναιriseaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verbκαταγγέλλωkatangéllōproclaimingpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.4 | ἐπείσθησανpeíthōpersuadedaorist passive indicativecompletedAorist indicative — punctiliar or completed actionπροσεκληρώθησανprosklēróōjoinedaorist passive indicativecompletedAorist indicative — punctiliar or completed actionσεβομένωνsébomaigod-fearingpresent middle participleparticipleParticiple — verbal adjective, supporting action |
| v.5 | ζηλώσαντεςzēlóōjealousaorist active participleparticipleParticiple — verbal adjective, supporting actionπροσλαβόμενοιproslambánōtaking alongaorist middle participleparticipleParticiple — verbal adjective, supporting actionὀχλοποιήσαντεςochlopoiéōformed a mobaorist active participleparticipleParticiple — verbal adjective, supporting actionἐθορύβουνthorybéōset ~ inan uproarimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionἐπιστάντεςephístēmiattackedaorist active participleparticipleParticiple — verbal adjective, supporting actionἐζήτουνzētéōseekingimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionπροαγαγεῖνproágōbring ~ outaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verb |
| v.6 | εὑρόντεςheurískōfindaorist active participleparticipleParticiple — verbal adjective, supporting actionἔσυρονsýrōdraggedimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionβοῶντεςshoutingpresent active participleparticipleParticiple — verbal adjective, supporting actionἀναστατώσαντεςturned ~ upsidedownaorist active participleparticipleParticiple — verbal adjective, supporting actionπάρεισινpáreimicomepresent active indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.7 | ὑποδέδεκταιhypodéchomaiwelcomedperfect middle indicativeresultantPerfect indicative — completed action with present resultπράσσουσιprássōactingpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthλέγοντεςlégōsayingpresent active participleparticipleParticiple — verbal adjective, supporting action |
| v.8 | ἐτάραξανtarássōdisturbedaorist active indicativecompletedAorist indicative — punctiliar or completed actionἀκούονταςheardpresent active participleparticipleParticiple — verbal adjective, supporting action |
| v.9 | λαβόντεςlambánōtakenaorist active participleparticipleParticiple — verbal adjective, supporting actionἀπέλυσανlet ~ goaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.10 | ἐξέπεμψανekpémpōsent ~ awayaorist active indicativecompletedAorist indicative — punctiliar or completed actionπαραγενόμενοιparagínomaiarrivedaorist middle participleparticipleParticiple — verbal adjective, supporting actionἀπῄεσανwentimperfect active indicativebackgroundImperfect indicative — continuous or repeated past action |
| v.11 | ἐδέξαντοdéchomaireceivedaorist middle indicativecompletedAorist indicative — punctiliar or completed actionἀνακρίνοντεςexaminingpresent active participleparticipleParticiple — verbal adjective, supporting action |
| v.12 | ἐπίστευσανpisteúōbelievedaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.13 | ἔγνωσανginṓskōlearnedaorist active indicativecompletedAorist indicative — punctiliar or completed actionκατηγγέληkatangéllōproclaimedaorist passive indicativecompletedAorist indicative — punctiliar or completed actionἦλθονérchomaicameaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.14 | ἐξαπέστειλανexapostéllōsent ~ awayaorist active indicativecompletedAorist indicative — punctiliar or completed actionπορεύεσθαιporeúomaigopresent middle infinitiveinfinitiveInfinitive — verbal noun or complementary verbὑπέμεινάνhypoménōremainedaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.15 | καθιστάνοντεςkathístēmiconductedpresent active participleparticipleParticiple — verbal adjective, supporting actionἤγαγονbroughtaorist active indicativecompletedAorist indicative — punctiliar or completed actionλαβόντεςlambánōreceivingaorist active participleparticipleParticiple — verbal adjective, supporting actionἔλθωσινérchomaicomeaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentἐξῄεσανéxeimidepartedimperfect active indicativebackgroundImperfect indicative — continuous or repeated past action |
| v.16 | ἐκδεχομένουekdéchomaiwaiting forpresent middle participleparticipleParticiple — verbal adjective, supporting actionπαρωξύνετοparoxýnōprovokedimperfect passive indicativebackgroundImperfect indicative — continuous or repeated past actionθεωροῦντοςtheōréōsawpresent active participleparticipleParticiple — verbal adjective, supporting action |
| v.17 | διελέγετοdialégomaireasonedimperfect middle indicativebackgroundImperfect indicative — continuous or repeated past actionσεβομένοιςsébomaigod-fearingpresent middle participleparticipleParticiple — verbal adjective, supporting actionπαρατυγχάνονταςparatynchánōhappened to be therepresent active participleparticipleParticiple — verbal adjective, supporting action |
| v.18 | συνέβαλλονsymbállōconversingimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionἔλεγονlégōsaidimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionθέλοιthélōwantpresent active optativeoptativeOptative mood — wish or remote possibilityλέγεινlégōsaypresent active infinitiveinfinitiveInfinitive — verbal noun or complementary verbδοκεῖdokéōseemspresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthεὐηγγελίζετοeuangelízōpreachingimperfect middle indicativebackgroundImperfect indicative — continuous or repeated past action |
| v.19 | ἐπιλαβόμενοίepilambánomaitookaorist middle participleparticipleParticiple — verbal adjective, supporting actionἤγαγονbroughtaorist active indicativecompletedAorist indicative — punctiliar or completed actionλέγοντεςlégōsayingpresent active participleparticipleParticiple — verbal adjective, supporting actionΔυνάμεθαdýnamaimaypresent middle indicativeongoingPresent indicative — ongoing, habitual, or general truthγνῶναιginṓskōknowaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verbλαλουμένηlaléōpresentingpresent passive participleparticipleParticiple — verbal adjective, supporting action |
| v.20 | ξενίζονταxenízōstrangepresent active participleparticipleParticiple — verbal adjective, supporting actionεἰσφέρειςeisphérōbringingpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthβουλόμεθαboúlomaiwantpresent middle indicativeongoingPresent indicative — ongoing, habitual, or general truthγνῶναιginṓskōknowaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verbθέλειthélōwishespresent active indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.21 | ἐπιδημοῦντεςepidēméōlivedpresent active participleparticipleParticiple — verbal adjective, supporting actionηὐκαίρουνeukairéōspend ~ timeimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionλέγεινlégōtellingpresent active infinitiveinfinitiveInfinitive — verbal noun or complementary verbἀκούεινhearingpresent active infinitiveinfinitiveInfinitive — verbal noun or complementary verb |
| v.22 | Σταθεὶςhístēmistoodaorist passive participleparticipleParticiple — verbal adjective, supporting actionἔφηphēmísaidimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionθεωρῶtheōréōseepresent active indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.23 | διερχόμενοςdiérchomaipassing throughpresent middle participleparticipleParticiple — verbal adjective, supporting actionἀναθεωρῶνlooked carefullypresent active participleparticipleParticiple — verbal adjective, supporting actionεὗρονheurískōfoundaorist active indicativecompletedAorist indicative — punctiliar or completed actionἐπεγέγραπτοepigráphōinscriptionpluperfect passive indicativeresultantPluperfect — action completed before another past actionἀγνοοῦντεςunknownpresent active participleparticipleParticiple — verbal adjective, supporting actionεὐσεβεῖτεeusebéōworshippresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthκαταγγέλλωkatangéllōproclaimpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.24 | ποιήσαςpoiéōmadeaorist active participleparticipleParticiple — verbal adjective, supporting actionκατοικεῖkatoikéōlivepresent active indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.25 | θεραπεύεταιtherapeúōservedpresent passive indicativeongoingPresent indicative — ongoing, habitual, or general truthπροσδεόμενόςprosdéomaineededpresent middle participleparticipleParticiple — verbal adjective, supporting actionδιδοὺςdídōmigivespresent active participleparticipleParticiple — verbal adjective, supporting action |
| v.26 | ἐποίησένpoiéōmadeaorist active indicativecompletedAorist indicative — punctiliar or completed actionκατοικεῖνkatoikéōlivepresent active infinitiveinfinitiveInfinitive — verbal noun or complementary verbὁρίσαςhorízōdeterminedaorist active participleparticipleParticiple — verbal adjective, supporting actionπροστεταγμένουςprotássōappointedperfect passive participleparticipleParticiple — verbal adjective, supporting action |
| v.27 | ζητεῖνzētéōseekpresent active infinitiveinfinitiveInfinitive — verbal noun or complementary verbψηλαφήσειανpsēlapháōreach outaorist active optativeoptativeOptative mood — wish or remote possibilityεὕροιενheurískōfindaorist active optativeoptativeOptative mood — wish or remote possibility |
| v.28 | εἰρήκασινeréōsaidperfect active indicativeresultantPerfect indicative — completed action with present result |
| v.29 | ὀφείλομενopheílōoughtpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthνομίζεινnomízōthinkpresent active infinitiveinfinitiveInfinitive — verbal noun or complementary verb |
| v.30 | ὑπεριδὼνhypereídōoverlookedaorist active participleparticipleParticiple — verbal adjective, supporting actionπαραγγέλλειparangéllōcommandspresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthμετανοεῖνmetanoéōrepentpresent active infinitiveinfinitiveInfinitive — verbal noun or complementary verb |
| v.31 | ἔστησενhístēmifixedaorist active indicativecompletedAorist indicative — punctiliar or completed actionμέλλειméllōwillpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthκρίνεινkrínōjudgepresent active infinitiveinfinitiveInfinitive — verbal noun or complementary verbὥρισενhorízōappointedaorist active indicativecompletedAorist indicative — punctiliar or completed actionπαρασχὼνparéchōgivenaorist active participleparticipleParticiple — verbal adjective, supporting actionἀναστήσαςraisingaorist active participleparticipleParticiple — verbal adjective, supporting action |
| v.32 | Ἀκούσαντεςheardaorist active participleparticipleParticiple — verbal adjective, supporting actionἐχλεύαζονchleuázōscoffedimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionεἶπανépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionἈκουσόμεθάhearfuture middle indicativeprospectiveFuture indicative — anticipated or promised action |
| v.33 | ἐξῆλθενexérchomaiwent outaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.34 | κολληθέντεςkolláōjoinedaorist passive participleparticipleParticiple — verbal adjective, supporting actionἐπίστευσανpisteúōbelievedaorist active indicativecompletedAorist indicative — punctiliar or completed action |
Verb forms indicate aspect — not interpretive weight. Consult context before drawing conclusions about emphasis.
Clause data: MACULA Greek (Clear Bible, CC BY 4.0) · SBLGNT (Logos/SBL, CC BY 4.0)
Word Pictures (Robertson)
A.T. Robertson, Word Pictures in the New Testament (1930–31) — public domain
Formation Focus
Acts 17 teaches that the gospel is rooted in Scripture, confronts idolatry, proclaims the Creator's authority over all nations, and calls everyone to repentance before the risen Judge.
The church must learn to proclaim the same gospel wisely in different settings without surrendering Scripture, repentance, judgment, or resurrection.
Scripture-shaped reasoning, noble discernment, courage under opposition, grief over idolatry, contextual wisdom, doctrinal clarity, and confidence in the resurrection.
Practice Response
- Explain Christ from Scripture with patience and clarity.
- Examine teaching daily under the authority of the Bible.
- Respond to opposition without abandoning the mission.
- Let idolatry provoke faithful witness rather than silent irritation.
- Learn to speak to biblically unfamiliar people beginning with creation and providence.
- Call people to repent before the living God.
- Proclaim the resurrection as God's proof of Jesus' authority.
- Expect mixed responses and keep preaching.
Warnings and Misreadings
- Acts 17 warns against rejecting the Scriptures' testimony to Christ, opposing the gospel out of jealousy, worshiping idols in ignorance, delaying repentance, and mocking the resurrection. God now commands all people everywhere to repent because judgment has been appointed.
- Treating Paul's synagogue reasoning as mere debate rather than Scripture-grounded gospel proclamation.
- Assuming the Bereans were noble because they were skeptical only, when the text says they received the message eagerly and examined Scripture daily.
- Treating Athens as a model of neutral intellectual curiosity, while Luke emphasizes its idolatry and spiritual ignorance.
- Using Paul's Areopagus speech to justify vague theism, while Paul moves clearly to repentance, judgment, and resurrection.
- Assuming Paul approves Athenian religion because He begins respectfully, when He explicitly exposes their ignorance and idolatry.
- Missing that Paul adapts His starting point without changing the gospel's demand.
- Reducing repentance to intellectual openness, while Paul declares God's universal command.
- Treating the resurrection as optional or embarrassing, while it is the decisive proof of God's appointed judge.
- Reading the mixed response in Athens as failure, when Luke records actual believers.
Discipleship Questions
- Can I explain from Scripture why the Messiah had to suffer and rise from the dead?
- Do I examine teaching daily by Scripture, or do I accept ideas because they sound persuasive?
- When I see gospel fruit in others, do I rejoice or become jealous?
- What idols in my own heart or culture grieve me enough to bring gospel witness?
- Do I know how to speak to people who do not share biblical categories?
- Have I reduced God to something manageable, useful, or shaped by my imagination?
- Do I speak of repentance as God's command, or only as one optional spiritual response?
- Do I believe the resurrection is God's proof that Jesus is Lord and Judge?
- Am I prepared for some to mock, some to delay, and some to believe?
Pastoral Applications
- Train believers to reason from Scripture rather than merely quote verses without explanation.
- Teach the necessity of the suffering and resurrection of Christ as the heart of biblical fulfillment.
- Hold up the Bereans as a model of eager but discerning Bible reception.
- Warn against jealousy in religious communities when God blesses gospel ministry.
- Help the church see idolatry not merely as ancient statues but as false worship and misplaced dependence.
- Use Paul's Athens sermon as a model for speaking to biblically illiterate audiences: begin with Creator, providence, dependence, idolatry, repentance, judgment, and resurrection.
- Do not soften the universal command to repent.
- Preach final judgment as part of apostolic gospel proclamation.
- Keep the resurrection central even when it provokes mockery.
- Encourage faithful witness even when responses are mixed.
Pastoral Trajectories
Paul reasons from the Scriptures and shows that Jesus is the suffering and risen Messiah.
The gospel persuades many but provokes jealousy and public hostility.
The Bereans receive the word eagerly and test it daily by Scripture.
Paul sees Athens' idols and is provoked to public gospel reasoning.
Paul uses the altar to an unknown god as a bridge to proclaim the God they do not know.
Because God made and sustains all people, all people must repent of idolatry.
God has raised the appointed man from the dead, proving the certainty of righteous judgment.
Some sneer at the resurrection, some delay, and some believe.
Motifs in This Chapter
Follow resurrection hope, vindication, and life-over-death patterns across the canon.
Follow faith, believing response, trust, and persevering allegiance across Scripture.
Trace how divine glory, revealed majesty, and Christ-centered exaltation move across Scripture.
Track judgment as covenant accountability, divine justice, and eschatological reckoning.
Study kingdom reign, divine rule, and gospel kingdom proclamation across Scripture.
Trace servant identity, obedient mission, and suffering service across Scripture.
Study temple presence, worship, corruption, judgment, and renewal across Scripture.
The Biblical World
Chapter At A Glance
Paul reasons from Scripture in Thessalonica, the Bereans examine the message eagerly, opposition follows the mission, and Paul proclaims the unknown God as Creator, Lord, Judge, and the one who raised Jesus from the dead.
Acts 17 shows the gospel moving through both Jewish and Gentile contexts while remaining grounded in God's redemptive purpose. In the synagogue, Paul argues that Jesus fulfills the Scriptures as the suffering and risen Messiah. In Athens, He proclaims the Creator God to the nations and announces repentance and judgment through the risen appointed man.
Acts 17 clarifies the gospel by proclaiming that Jesus is the Messiah who had to suffer and rise from the dead, the true King, and the risen man appointed by God to judge the world. The gospel exposes idolatry, calls all people everywhere to repent, and rests on the resurrection as God's decisive proof.
Scripture-shaped reasoning, noble discernment, courage under opposition, grief over idolatry, contextual wisdom, doctrinal clarity, and confidence in the resurrection.
Focus Points
- Jesus as the suffering and risen Messiah
- Scripture as the authority for testing apostolic proclamation
- The gospel's challenge to rival allegiances
- Jealous opposition to gospel fruit
- Noble reception of the word
- Idolatry as ignorance and rebellion
- God as Creator of all things
- God as Lord of heaven and earth
- God's independence from temples and human service
- God as giver of life, breath, and all things
- God's sovereignty over nations, times, and places
- Human dependence on God
- Repentance commanded to all people everywhere
- Final judgment through God's appointed man
- The resurrection as proof of Jesus' appointed role
- Authority of Scripture
- Messiah's Suffering
- Resurrection of Christ
- Kingship of Christ
- Idolatry
- Creation
- Divine Self-Sufficiency
- Providence
- Repentance
- Final Judgment
- Contextual Gospel Proclamation
Cross References
He said to them, “Foolish men, and slow of heart to believe in all that the prophets have spoken! Didn’t the Christ have to suffer these things and to enter into His glory?” Beginning from Moses and from all the prophets, He explained to them in all the Scriptures the things concerning Himself.
Christ from Scripture
He said to them, “This is what I told You, while I was still with You, that all things which are written in the law of Moses, the prophets, and the psalms, concerning me must be fulfilled.” Then He opened their minds, that they might understand the Scriptures. He said to them, “Thus it is written, and thus it was necessary for the Christ to suffer and to...
Suffering, resurrection, repentance
Paul stood up, and beckoning with His hand said, “Men of Israel, and You who fear God, listen. The God of this people chose our fathers, and exalted the people when they stayed as aliens in the land of Egypt, and with an uplifted arm, He led them out of it. For a period of about forty years He put up with them in the wilderness.
Synagogue sermon parallel
“Men, why are You doing these things? We also are men of like passions with You, and bring You good news, that You should turn from these vain things to the living God, who made the sky, the earth, the sea, and all that is in them; who in the generations gone by allowed all the nations to walk in their own ways. Yet He didn’t leave Himself without witness,...
Gentile creation-providence proclamation
He commanded us to preach to the people and to testify that this is He who is appointed by God as the Judge of the living and the dead.
Jesus as judge
In the beginning, God created the heavens and the earth.
Creator foundation
Everyone who makes a carved image is vain. The things that they delight in will not profit. Their own witnesses don’t see, nor know, that they may be disappointed. Who has fashioned a god, or molds an image that is profitable for nothing? Behold, all His fellows will be disappointed; and the workmen are mere men. Let them all be gathered together. Let them...
Idol critique
Yahweh says, “Heaven is my throne, and the earth is my footstool. What kind of house will You build to me? Where will I rest? For my hand has made all these things, and so all these things came to be,” says Yahweh: “but I will look to this man, even to He who is poor and of a contrite spirit, and who trembles at my word.
God not housed by temples
Daniel answered, “Blessed be the name of God forever and ever; for wisdom and might are His. He changes the times and the seasons. He removes kings, and sets up kings. He gives wisdom to the wise, and knowledge to those who have understanding.
God over times and rulers
For the Father judges no one, but He has given all judgment to the Son, that all may honor the Son, even as they honor the Father. He who doesn’t honor the Son doesn’t honor the Father who sent Him. “Most certainly I tell You, He who hears my word and believes Him who sent me has eternal life, and doesn’t come into judgment, but has passed out of death into...
Judgment and resurrection
For I delivered to You first of all that which I also received: that Christ died for our sins according to the Scriptures, that He was buried, that He was raised on the third day according to the Scriptures, and that He appeared to Cephas, then to the twelve.
Resurrection core
Passages
Chapter opening: Acts 17:1-9
When they had passed through (διοδευσαντες). First aorist active participle of διοδευω, common verb in the Koine (Polybius, Plutarch, LXX, etc.) , but in the N. T. only here and Lu 8:1 . It means literally to make one's way (οδος) through (δια). They took the Egnatian Way, one of the great Roman roads from Byzantium to Dyrrachium (over 500 miles long) on the Adriatic Sea, opposite Brundisium and so an extension of the Appian Way.
Amphipolis (την Αμφιπολιν). So called because the Strymon flowed almost around (αμφ) it, the metropolis of Macedonia Prima, a free city, about 32 miles from Philippi, about three miles from the sea. Paul and Silas may have spent only a night here or longer. Apollonia (την Απολλωνιαν). Not the famous Apollonia in Illyria, but 32 miles from Amphipolis on the Egnatian Way.
So here again a night was spent if no more. Why Paul hurried through these two large cities, if he did, we do not know. There are many gaps in Luke's narrative that we have no way of filling up. There may have been no synagogues for one thing. To Thessalonica (εις Θεσσαλονικην). There was a synagogue here in this great commercial city, still an important city called Saloniki, of 70,000 population.
It was originally called Therma, at the head of the Thermaic Gulf. Cassander renamed it Thessalonica after his wife, the sister of Alexander the Great. It was the capital of the second of the four divisions of Macedonia and finally the capital of the whole province. It shared with Corinth and Ephesus the commerce of the Aegean. One synagogue shows that even in this commercial city the Jews were not very numerous.
As a political centre it ranked with Antioch in Syria and Caesarea in Palestine. It was a strategic centre for the spread of the gospel as Paul later said for it sounded (echoed) forth from Thessalonica throughout Macedonia and Achaia ( 1Th 1:8 ).
As his custom was (κατα το ειωθος τω Παυλω). The same construction in Lu 4:16 about Jesus in Nazareth (κατα το ειωθος αυτω) with the second perfect active participle neuter singular from εθω. Paul's habit was to go to the Jewish synagogue to use the Jews and the God-fearers as a springboard for his work among the Gentiles. For three Sabbaths (επ σαββατα τρια).
Probably the reference is to the first three Sabbaths when Paul had a free hand in the synagogue as at first in Antioch in Pisidia. Luke does not say that Paul was in Thessalonica only three weeks. He may have spoken there also during the week, though the Sabbath was the great day. Paul makes it plain, as Furneaux shows, that he was in Thessalonica a much longer period than three weeks.
The rest of the time he spoke, of course, outside of the synagogue. Paul implies an extended stay by his language in 1Th 1:8 . The church consisted mainly of Gentile converts ( 2Th 3:4 , 7 , 8 ) and seems to have been well organized ( 1Th 5:12 ). He received help while there several times from Philippi ( Php 4:16 ) and even so worked night and day to support himself ( 1Th 2:9 ).
His preaching was misunderstood there in spite of careful instruction concerning the second coming of Christ ( 1Th 4:13-5:5 ; 2Th 2:1-12 ). Reasoned (διελεξατο). First aorist middle indicative of διαλεγομα, old verb in the active to select, distinguish, then to revolve in the mind, to converse (interchange of ideas), then to teach in the Socratic ("dialectic") method of question and answer (cf.
διελεγετο in verse 17 ), then simply to discourse, but always with the idea of intellectual stimulus. With these Jews and God-fearers Paul appealed to the Scriptures as text and basis (απο) of his ideas.
Opening and alleging (διανοιγων κα παρατιθεμενος). Opening the Scriptures, Luke means, as made plain by the mission and message of Jesus, the same word (διανοιγω) used by him of the interpretation of the Scriptures by Jesus ( Lu 24:32 ) and of the opening of the mind of the disciples also by Jesus ( Lu 24:45 ) and of the opening of Lydia's heart by the Lord ( 16:14 ).
One cannot refrain from saying that such exposition of the Scriptures as Jesus and Paul gave would lead to more opening of mind and heart. Paul was not only "expounding" the Scriptures, he was also "propounding" (the old meaning of "allege") his doctrine or setting forth alongside the Scriptures (παρα-τιθεμενος), quoting the Scripture to prove his contention which was made in much conflict ( 1Th 2:2 ), probably in the midst of heated discussion by the opposing rabbis who were anything but convinced by Paul's powerful arguments, for the Cross was a stumbling-block to the Jews ( 1Co 1:23 ).
That it behoved the Christ to suffer (οτ τον Χριστον εδε παθειν). The second aorist active infinitive is the subject of εδε with τον Χριστον, the accusative of general reference. This is Paul's major premise in his argument from the Scriptures about the Messiah, the necessity of his sufferings according to the Scriptures, the very argument made by the Risen Jesus to the two on the way to Emmaus ( Lu 24:25-27 ).
The fifty-third chapter of Isaiah was a passage in point that the rabbis had overlooked. Peter made the same point in Ac 3:18 and Paul again in Ac 26:23 . The minor premise is the resurrection of Jesus from the dead. To rise again from the dead (αναστηνα εκ νεκρων). This second aorist active infinitive αναστηνα is also the subject of εδε. The actual resurrection of Jesus was also a necessity as Paul says he preached to them ( 1Th 4:14 ) and argued always from Scripture ( 1Co 15:3-4 ) and from his own experience ( Ac 9:22 ; 22:7 ; 26:8 , 14 ; 1Co 15:8 ).
This Jesus is the Christ (ουτος εστιν ο Χριστοσ, ο Ιησους). More precisely, "This is the Messiah, viz. , Jesus whom I am proclaiming unto you." This is the conclusion of Paul's line of argument and it is logical and overwhelming. It is his method everywhere as in Damascus, in Antioch in Pisidia, here, in Corinth. He spoke as an eye-witness.
Some of them (τινες εξ αυτων). That is of the Jews who were evidently largely afraid of the rabbis. Still "some" were persuaded (επεισθησαν, effective first aorist passive indicative) and "consorted with" (προσεκληρωθησαν). This latter verb is also first aorist passive indicative of προσκληροω, a common verb in late Greek (Plutarch, Lucian), but only here in the N.
T. , from προς and κληρος, to assign by lot. So then this small group of Jews were given Paul and Silas by God's grace. And of the devout Greeks a great multitude (των τε σεβομενων Hελληνων πληθος πολυ). These "God-fearers" among the Gentiles were less under the control of the jealous rabbis and so responded more readily to Paul's appeal. In 1Th 1:9 Paul expressly says that they had "turned to God from idols," proof that this church was mainly Gentile (cf.
also 1Th 2:14 ). And of the chief women not a few (γυναικων τε των πρωτων ουκ ολιγα). Literally, "And of women the first not a few." That is, a large number of women of the very first rank in the city, probably devout women also like the men just before and like those in 13:50 in Antioch in Pisidia who along with "the first men of the city" were stirred up against Paul.
Here these women were openly friendly to Paul's message, whether proselytes or Gentiles or Jewish wives of Gentiles as Hort holds. It is noteworthy that here, as in Philippi, leading women take a bold stand for Christ. In Macedonia women had more freedom than elsewhere. It is not to be inferred that all those converted belonged to the higher classes, for the industrial element was clearly large ( 1Th 4:11 ).
In 2Co 8:2 Paul speaks of the deep poverty of the Macedonian churches, but with Philippi mainly in mind. Ramsay thinks that Paul won many of the heathen not affiliated at all with the synagogue. Certain it is that we must allow a considerable interval of time between verses 4 , 5 to understand what Paul says in his Thessalonian Epistles.
Moved with jealousy (ζηλωσαντες). Both our English words, jealousy , are from the Greek ζηλος. In 13:45 the Jews (rabbis) "were filled with jealousy" (επλησθησαν ζηλου). That is another way of saying the same thing as here. The success of Paul was entirely too great in both places to please the rabbis. So here is jealousy of Jewish preachers towards Christian preachers.
It is always between men or women of the same profession or group. In 1Th 2:3-10 Paul hints at some of the slanders spread against him by these rabbis (deceivers, using words of flattery as men-pleasers, after vain-glory, greed of gain, etc.) Took unto them (προσλαβομενο). Second aorist middle (indirect, to themselves) participle of προσλαμβανω, old and common verb.
Certain vile fellows of the rabble (των αγοραιων ανδρας τινας πονηρους). The αγορα or market-place was the natural resort for those with nothing to do ( Mt 20:4 ) like the court-house square today or various parks in our cities where bench-warmers flock. Plato ( Protagoras 347 C) calls these αγοραιο (common word, but in N. T. only here and 19:38 ) idlers or good-for-fellows.
They are in every city and such "bums" are ready for any job. The church in Thessalonica caught some of these peripatetic idlers ( 2Th 3:10 f. ) "doing nothing but doing about." So the Jewish preachers gather to themselves a choice collection of these market-loungers or loafers or wharf-rats. The Romans called them subrostrani (hangers round the rostrum or subbasilicari ).
Gathering a crowd (οχλοποιησαντες). Literally, making or getting (ποιεω) a crowd (οχλος), a word not found elsewhere. Probably right in the αγορα itself where the rabbis could tell men their duties and pay them in advance. Instance Hyde Park in London with all the curious gatherings every day, Sunday afternoons in particular. Set the city on an uproar (εθορυβουν).
Imperfect active of θορυβεω, from θορυβος (tumult), old verb, but in the N. T. only here and 20:10 ; Mt 9:23 ; Mr 4:39 . They kept up the din, this combination of rabbis and rabble. Assaulting the house of Jason (επισταντες τη οικια Ιασονος). Second aorist (ingressive) active of εφιστημ, taking a stand against, rushing at, because he was Paul's host. He may have been a Gentile (Jason the name of an ancient king of Thessaly), but the Jews often used it for Joshua or Jesus ( II Macc.
1:7 ). They sought (εζητουν). Imperfect active. They burst into the house and searched up and down. Them (αυτους). Paul and Silas. They were getting ready to have a lynching party.
When they found them not (μη ευροντες). Usual negative μη with the participle in the Koine , second aorist (effective) active participle, complete failure with all the noise and "bums." They dragged (εσυρον). Imperfect active, vivid picture, they were dragging (literally). See already 8:3 ; 16:19 . If they could not find Paul, they could drag Jason his host and some other Christians whom we do not know.
Before the rulers of the city (επ τους πολιταρχας). This word does not occur in Greek literature and used to be cited as an example of Luke's blunders. But now it is found in an inscription on an arch in the modern city preserved in the British Museum. It is also found in seventeen inscriptions (five from Thessalonica) where the word or the verb πολιταρχεω occurs.
It is a fine illustration of the historical accuracy of Luke in matters of detail. This title for city officers in Thessalonica, a free city, is correct. They were burgomasters or "rulers of the city." Crying (βοωντες). Yelling as if the house was on fire like the mob in Jerusalem ( 21:28 ). These that have turned the world upside down (ο την οικουμενην αναστατωσαντες).
The use of οικουμενην (supply γεν or χωραν, the inhabited earth, present passive participle of οικεω) means the Roman Empire, since it is a political charge, a natural hyperbole in their excitement, but the phrase occurs for the Roman Empire in Lu 2:1 . It is possible that news had come to Thessalonica of the expulsion of the Jews from Rome by Claudius. There is truth in the accusation, for Christianity is revolutionary, but on this particular occasion the uproar (verse 5 ) was created by the rabbis and the hired loafers.
The verb αναστατοω (here first aorist active participle) does not occur in the ancient writers, but is in LXX and in Ac 17:6 ; 21:38 ; Ga 5:12 . It occurs also in Harpocration (A. D. 4th cent.) and about 100 B. C. εξαναστατοω is found in a fragment of papyrus (Tebtunis no. 2) and in a Paris Magical Papyrus l. 2243f. But in an Egyptian letter of Aug. 4, 41 A.
D. (Oxyrhynchus Pap. no. 119, 10) "the bad boy" uses it = "he upsets me" or " he drives me out of my senses" (αναστατο με). See Deissmann, Light from the Ancient East , pp. 84f. It is not a "Biblical word" at all, but belongs to the current Koine . It is a vigorous and graphic term.
Whom Jason hath received (ους υποδεδεκτα Ιασων). Present perfect middle indicative of υποδεχομα, to entertain, old verb, but in N. T. only in Lu 10:38 ; 19:6 ; Ac 17:7 ; Jas 2:25 . This is Jason's crime and he is the prisoner before the politarchs. These all (ουτο παντες). Jason, the "brethren" of verse 6 , Paul and Silas, and all Christians everywhere. Contrary (απεναντ).
Late compound preposition (απο, εν, αντ) found in Polybius, LXX, here only in the N. T. The decrees of Caesar (των δογματων Καισαρος). This was a charge of treason and was a sure way to get a conviction. Probably the Julian Leges Majestatis are in mind rather than the definite decree of Claudius about the Jews ( Ac 18:2 ). Saying that there is another king, one Jesus (Βασιλεα ετερον λεγοντες εινα Ιησουν).
Note the very order of the words in the Greek indirect discourse with the accusative and infinitive after λεγοντες. Βασιλεα ετερον comes first, a different king, another emperor than Caesar. This was the very charge that the smart student of the Pharisees and Herodians had tried to catch Jesus on ( Mr 12:14 ). The Sanhedrin made it anyhow against Jesus to Pilate ( Lu 23:2 ) and Pilate had to notice it.
"Although the emperors never ventured to assume the title rex at Rome, in the Eastern provinces they were regularly termed basileus " (Page). The Jews here, as before Pilate ( Joh 19:15 ), renounce their dearest hope of a Messianic king. It is plain that Paul had preached about Jesus as the Messiah, King of the Kingdom of God over against the Roman Empire, a spiritual kingdom, to be sure, but the Jews here turn his language to his hurt as they did with Jesus.
As a matter of fact Paul's preaching about the kingdom and the second coming of Christ was gravely misunderstood by the Christians at Thessalonica after his departure ( 1Th 4:13-5:4 ; 2Th 2 ). The Jews were quick to seize upon his language about Jesus Christ to his own injury. Clearly here in Thessalonica Paul had faced the power of the Roman Empire in a new way and pictured over against it the grandeur of the reign of Christ.
They troubled the multitude and the rulers (εταραξαν τον οχλον κα τους πολιταρχας). First aorist active of ταρασσω, old verb to agitate. The excitement of the multitude "agitated" the politarchs still more. To the people it meant a revolution, to the politarchs a charge of complicity in treason if they let it pass. They had no way to disprove the charge of treason and Paul and Silas were not present.
When they had taken security (λαβοντες το ικανον). A Greek idiom=Latin satis accipere , to receive the sufficient (bond), usually money for the fulfilment of the judgment. Probably the demand was made of Jason that he see to it that Paul and Silas leave the city not to return. In 1Th 2:17 f . Paul may refer to this in mentioning his inability to visit these Thessalonians again.
The idiom λαμβανειν το ικανον now is found in two inscriptions of the second century A. D. (O. G. I. S. 484, 50 and 629, 101). In Vol. III Oxyrhynchus Papyri no. 294 A. D. 22 the corresponding phrase δουνα εικανον ("to give security") appears. They let them go (απελυσαν αυτους). The charge was serious but the proof slim so that the politarchs were glad to be rid of the case.
Immediately by night (ευθεως δια νυκτος). Paul's work had not been in vain in Thessalonica ( 1Th 1:7 f. ; 2:13 , 20 ). Paul loved the church here. Two of them, Aristarchus and Secundus, will accompany him to Jerusalem ( Ac 20:4 ) and Aristarchus will go on with him to Rome ( 27:2 ). Plainly Paul and Silas had been in hiding in Thessalonica and in real danger.
After his departure severe persecution came to the Christians in Thessalonica ( 1Th 2:14 ; 3:1-5 ; 2Th 1:6 ). It is possible that there was an escort of Gentile converts with Paul and Silas on this night journey to Beroea which was about fifty miles southwest from Thessalonica near Pella in another district of Macedonia (Emathia). There is a modern town there of some 6,000 people.
Went (απηιεσαν). Imperfect third plural active of απειμ, old verb to go away, here alone in the N. T. A literary, almost Atticistic, form instead of απηλθον. Into the synagogue of the Jews (εις την συναγωγην των Ιουδαιων). Paul's usual custom and he lost no time about it. Enough Jews here to have a synagogue.
More noble than those (ευγενεστερο των). Comparative form of ευγενης, old and common adjective, but in N. T. only here and Lu 19:12 ; 1Co 1:26 . Followed by ablative case των as often after the comparative. With all readiness of mind (μετα πασης προθυμιας). Old word from προθυμος (προ, θυμος) and means eagerness, rushing forward. In the N. T. only here and 2Co 8:11-19 ; 9:2 .
In Thessalonica many of the Jews out of pride and prejudice refused to listen. Here the Jews joyfully welcomed the two Jewish visitors. Examining the Scriptures daily (καθ' ημεραν ανακρινοντες τας γραφας). Paul expounded the Scriptures daily as in Thessalonica, but the Beroeans, instead of resenting his new interpretation, examined (ανακρινω means to sift up and down, make careful and exact research as in legal processes as in Ac 4:9 ; 12:19 , etc.)
the Scriptures for themselves. In Scotland people have the Bible open on the preacher as he expounds the passage, a fine habit worth imitating. Whether these things were so (ε εχο ταυτα ουτως). Literally, "if these things had it thus." The present optative in the indirect question represents an original present indicative as in Lu 1:29 (Robertson, Grammar , pp.
1043f.) This use of ε with the optative may be looked at as the condition of the fourth class (undetermined with less likelihood of determination) as in Ac 17:27 ; 20:16 ; 24:19 ; 27:12 (Robertson, Grammar , p. 1021). The Beroeans were eagerly interested in the new message of Paul and Silas but they wanted to see it for themselves. What a noble attitude. Paul's preaching made Bible students of them.
The duty of private interpretation is thus made plain (Hovey).
Many therefore (Πολλο μεν ουν). As a result of this Bible study. Also of the Greek women of honourable estate . The word Hελληνις means Greek woman, but the word γυνη is added. In particular women of rank (ευσχημονων, from ευ and εχω, graceful figure and the honourable standing) as in 13:50 ( Mr 15:43 ). Probably Luke means by implication that the "men" (ανδρων) were also noble Greeks though he does not expressly say so.
So then the Jews were more open to the message, the proselytes or God-fearers followed suit, with "not a few" (ουκ ολιγο) real Greeks (both men and women) believing. It was quick and fine work.
Was proclaimed (κατηγγελη). Second aorist passive indicative of καταγγελλω, common late verb as in Ac 16:21 . Of Paul (υπο Παυλου). By Paul, of course. Stirring up and troubling the multitudes (σαλευοντες κα ταρασσοντες τους οχλους). Shaking the crowds like an earthquake ( 4:31 ) and disturbing like a tornado ( 17:8 ). Success at Thessalonica gave the rabbis confidence and courage.
The attack was sharp and swift. The Jews from Antioch in Pisidia had likewise pursued Paul to Iconium and Lystra. How long Paul had been in Beroea Luke does not say. But a church was established here which gave a good account of itself later and sent a messenger ( Ac 20:4 ) with their part of the collection to Jerusalem. This quiet and noble town was in a whirl of excitement over the attacks of the Jewish emissaries from Thessalonica who probably made the same charge of treason against Paul and Silas.
And then immediately (ευθεως δε τοτε). They acted swiftly as in Thessalonica. Sent forth (εξαπεστειλαν). Double compound (εξ, απο, both out and away) common in late Greek. First aorist active indicative (εξαποστελλω, liquid verb). Same form in 9:30 . As far as to the sea (εως επ την θαλασσαν). It is not clear whether Paul went all the way to Athens by land or took ship at Dium or Pydna, some sixteen miles away, and sailed to Athens.
Some even think that Paul gave the Jews the slip and went all the way by land when they expected him to go by sea. At any rate we know that Paul was grieved to cut short his work in Macedonia, probably not over six months in all, which had been so fruitful in Philippi, Thessalonica, and Beroea. Silas and Timothy (note his presence) remained behind in Beroea and they would keep the work going.
Paul no doubt hoped to return soon. Silas and Timothy in Beroea would also serve to screen his flight for the Jews wanted his blood, not theirs. The work in Macedonia spread widely ( 1Th 1:7 f. ).
But they that conducted Paul (ο δε καθιστανοντες τον Παυλον). Articular present active participle of καθιστανω (late form in A B of καθιστημ or καθισταω), an old verb with varied uses to put down, to constitute, to conduct, etc. This use here is in the LXX ( Jos 6:23 ) and old Greek also. To Athens (εως Αθηνων). To make sure of his safe arrival. That they should come to him with all speed (ινα ως ταχιστα ελθωσιν προς αυτον).
Note the neat Greek idiom ως ταχιστα as quickly as possible (good Attic idiom). The indirect command and purpose (ινα-ελθωσιν, second aorist active subjunctive) is also neat Greek (Robertson, Grammar , p. 1046). Departed (εξηιεσαν). Imperfect active of εξειμ, old Greek word, but rare in N. T. All in Acts ( 13:42 ; 17:15 ; 20:7 ; 27:43 )
Now while Paul waited for them in Athens (Εν δε ταις Αθηναις εκδεχομενου αυτους του Παυλου). Genitive absolute with present middle participle of εκδεχομα, old verb to receive, but only with the sense of looking out for, expecting found here and elsewhere in N. T We know that Timothy did come to Paul in Athens ( 1Th 3:1 , 6 ) from Thessalonica and was sent back to them from Athens.
If Silas also came to Athens, he was also sent away, possibly to Philippi, for that church was deeply interested in Paul. At any rate both Timothy and Silas came from Macedonia to Corinth with messages and relief for Paul ( Ac 18:5 ; 2Co 11:8 f. ). Before they came and after they left, Paul felt lonely in Athens ( 1Th 3:1 ), the first time on this tour or the first that he has been completely without fellow workers.
Athens had been captured by Sulla B. C. 86. After various changes Achaia, of which Corinth is the capital, is a separate province from Macedonia and A. D. 44 was restored by Claudius to the Senate with the Proconsul at Corinth. Paul is probably here about A. D. 50. Politically Athens is no longer of importance when Paul comes though it is still the university seat of the world with all its rich environment and traditions.
Rackham grows eloquent over Paul the Jew of Tarsus being in the city of Pericles and Demosthenes, Socrates and Plato and Aristotle, Sophocles and Euripides. In its Agora Socrates had taught, here was the Academy of Plato, the Lyceum of Aristotle, the Porch of Zeno, the Garden of Epicurus. Here men still talked about philosophy, poetry, politics, religion, anything and everything.
It was the art centre of the world. The Parthenon, the most beautiful of temples, crowned the Acropolis. Was Paul insensible to all this cultural environment? It is hard to think so for he was a university man of Tarsus and he makes a number of allusions to Greek writers. Probably it had not been in Paul's original plan to evangelize Athens, difficult as all university seats are, but he cannot be idle though here apparently by chance because driven out of Macedonia.
Was provoked (παρωξυνετο). Imperfect passive of παροξυνω, old verb to sharpen, to stimulate, to irritate (from παρα, οξυς), from παροξυσμος ( Ac 15:39 ), common in old Greek, but in N. T. only here and 1Co 13:5 . It was a continual challenge to Paul's spirit when he beheld (θεωρουντος, genitive of present participle agreeing with αυτου (his), though late MSS.
have locative θεωρουντ agreeing with εν αυτω). The city full of idols (κατειδωλον ουσαν την πολιν). Note the participle ουσαν not preserved in the English (either the city being full of idols or that the city was full of idols, sort of indirect discourse). Paul, like any stranger was looking at the sights as he walked around. This adjective κατειδωλον (perfective use of κατα and ειδωλον is found nowhere else, but it is formed after the analogy of καταμπελοσ, καταδενδρον), full of idols.
Xenophon ( de Republ. Ath .) calls the city ολη βομοσ, ολη θυμα θεοις κα αναθημα (all altar, all sacrifice and offering to the gods). These statues were beautiful, but Paul was not deceived by the mere art for art's sake. The idolatry and sensualism of it all glared at him ( Ro 1:18-32 ). Renan ridicules Paul's ignorance in taking these statues for idols, but Paul knew paganism better than Renan.
The superstition of this centre of Greek culture was depressing to Paul. One has only to recall how superstitious cults today flourish in the atmosphere of Boston and Los Angeles to understand conditions in Athens. Pausanias says that Athens had more images than all the rest of Greece put together. Pliny states that in the time of Nero Athens had over 30,000 public statues besides countless private ones in the homes.
Petronius sneers that it was easier to find a god than a man in Athens. Every gateway or porch had its protecting god. They lined the street from the Piraeus and caught the eye at every place of prominence on wall or in the agora.
So he reasoned (διελεγετο μεν ουν). Accordingly therefore, with his spirit stirred by the proof of idolatry. Imperfect middle of διαλεγω, same verb used in verse 2 which see. First he reasoned in the synagogue at the services to the Jews and the God-fearers, then daily in the agora or marketplace (southwest of the Acropolis, between it and the Areopagus and the Pnyx) to the chance-comers, "them that met him" (προς τους παρατυγχανοντας).
Simultaneously with the synagogue preaching at other hours Paul took his stand like Socrates before him and engaged in conversation with (προς) those who happened by. This old verb, παρατυγχανω, occurs here alone in the N. T. and accurately pictures the life in the agora. The listeners to Paul in the agora would be more casual than those who stop for street preaching, a Salvation Army meeting, a harangue from a box in Hyde Park.
It was a slim chance either in synagogue or in agora, but Paul could not remain still with all the reeking idolatry around him. The boundaries of the agora varied, but there was always the Ποικιλη Στοα (the Painted Porch), over against the Acropolis on the west. In this Στοα (Porch) Zeno and other philosophers and rhetoricians held forth from time to time. Paul may have stood near this spot.
And certain also of the Epicurean and Stoic philosophers encountered him (τινες δε κα των Επικουριων κα Στωικων φιλοσοφων συνεβαλλον αυτω). Imperfect active of συνβαλλω, old verb, in the N. T. only by Luke, to bring or put together in one's mind ( Lu 2:19 ), to meet together ( Ac 20:14 ), to bring together aid ( 18:27 ), to confer or converse or dispute as here and already 4:15 which see.
These professional philosophers were always ready for an argument and so they frequented the agora for that purpose. Luke uses one article and so groups the two sects together in their attitude toward Paul, but they were very different in fact. Both sects were eager for argument and both had disdain for Paul, but they were the two rival practical philosophies of the day, succeeding the more abstruse theories of Plato and Aristotle.
Socrates had turned men's thought inward (Γνωθ Σεαυτον, Know Thyself) away from the mere study of physics. Plato followed with a profound development of the inner self (metaphysics). Aristotle with his cyclopaedic grasp sought to unify and relate both physics and metaphysics. Both Zeno and Epicurus (340-272 B. C.) took a more practical turn in all this intellectual turmoil and raised the issues of everyday life.
Zeno (360-260 B. C.) taught in the Στοα (Porch) and so his teaching was called Stoicism. He advanced many noble ideas that found their chief illustration in the Roman philosophers (Seneca, Epictetus, Marcus Aurelius). He taught self-mastery and hardness with an austerity that ministered to pride or suicide in case of failure, a distinctly selfish and unloving view of life and with a pantheistic philosophy.
Epicurus considered practical atheism the true view of the universe and denied a future life and claimed pleasure as the chief thing to be gotten out of life. He did not deny the existence of gods, but regarded them as unconcerned with the life of men. The Stoics called Epicurus an atheist. Lucretius and Horace give the Epicurean view of life in their great poems.
This low view of life led to sensualism and does today, for both Stoicism and Epicureanism are widely influential with people now. "Eat and drink for tomorrow we die," they preached. Paul had doubtless become acquainted with both of these philosophies for they were widely prevalent over the world. Here he confronts them in their very home. He is challenged by past-masters in the art of appealing to the senses, men as skilled in their dialectic as the Pharisaic rabbis with whom Paul had been trained and whose subtleties he had learned how to expose.
But, so far as we know, this is a new experience for Paul to have a public dispute with these philosophical experts who had a natural contempt for all Jews and for rabbis in particular, though they found Paul a new type at any rate and so with some interest in him. "In Epicureanism, it was man's sensual nature which arrayed itself against the claims of the gospel; in Stoicism it was his self-righteousness and pride of intellect" (Hackett).
Knowling calls the Stoic the Pharisee of philosophy and the Epicurean the Sadducee of philosophy. Socrates in this very agora used to try to interest the passers-by in some desire for better things. That was 450 years before Paul is challenged by these superficial sophistical Epicureans and Stoics. It is doubtful if Paul had ever met a more difficult situation.
What would this babbler say? (Τ αν θελο ο σπερμολογος ουτος λεγειν?) The word for "babbler" means "seed-picker" or picker up of seeds (σπερμα, seed, λεγω, to collect) like a bird in the agora hopping about after chance seeds. Plutarch applies the word to crows that pick up grain in the fields. Demosthenes called Aeschines a σπερμολογος. Eustathius uses it of a man hanging around in the markets picking up scraps of food that fell from the carts and so also of mere rhetoricians and plagiarists who picked up scraps of wisdom from others.
Ramsay considers it here a piece of Athenian slang used to describe the picture of Paul seen by these philosophers who use it, for not all of them had it ("some," τινες). Note the use of αν and the present active optative θελο, conclusion of a fourth-class condition in a rhetorical question (Robertson, Grammar , p. 1021). It means, What would this picker up of seeds wish to say, if he should get off an idea?
It is a contemptuous tone of supreme ridicule and doubtless Paul heard this comment. Probably the Epicureans made this sneer that Paul was a charlatan or quack. Other some (ο δε). But others, in contrast with the "some" just before. Perhaps the Stoics take this more serious view of Paul. He seemeth to be a setter forth of strange gods (ζενων δαιμονιων δοκε καταγγελευς εινα).
This view is put cautiously by δοκε (seems). Καταγγελευς does not occur in the old Greek, though in ecclesiastical writers, but Deissmann ( Light from the Ancient East , p. 99) gives an example of the word "on a marble stele recording a decree of the Mitylenaens in honour of the Emperor Augustus," where it is the herald of the games. Here alone in the N. T. Δαιμονιον is used in the old Greek sense of deity or divinity whether good or bad, not in the N.
T. sense of demons. Both this word and καταγγελευς are used from the Athenian standpoint. Ξενος is an old word for a guest-friend (Latin hospes ) and then host ( Ro 16:23 ), then for foreigner or stranger ( Mt 25:31 ; Ac 17:21 ), new and so strange as here and Heb 13:9 ; 1Pe 4:12 , and then aliens ( Eph 2:12 ). This view of Paul is the first count against Socrates: Socrates does wrong, introducing new deities (αδικε Σωκρατησ, καινα δαιμονια εισφερων, Xen.
Mem . I). On this charge the Athenians voted the hemlock for their greatest citizen. What will they do to Paul? This Athens was more sceptical and more tolerant than the old Athens. But Roman law did not allow the introduction of a new religion ( religio illicita ). Paul was walking on thin ice though he was the real master philosopher and these Epicureans and Stoics were quacks.
Paul had the only true philosophy of the universe and life with Jesus Christ as the centre ( Col 1:12-20 ), the greatest of all philosophers as Ramsay justly terms him. But these men are mocking him. Because he preached Jesus and the resurrection (οτ τον Ιησουν κα την αναστασιν ευηγγελιζατο). Reason for the view just stated. Imperfect middle indicative of ευαγγελιζω, to "gospelize."
Apparently these critics considered αναστασις (Resurrection) another deity on a par with Jesus. The Athenians worshipped all sorts of abstract truths and virtues and they misunderstood Paul on this subject. They will leave him as soon as he mentions the resurrection (verse 32 ). It is objected that Luke would not use the word in this sense here for his readers would not under stand him.
But Luke is describing the misapprehension of this group of philosophers and this interpretation fits in precisely.
And they took hold of him (επιλαβομενο δε αυτου). Second aorist middle participle of επιλαμβανω, old verb, but in the N. T. only in the middle, here with the genitive αυτου to lay hold of, but with no necessary sense of violence ( Ac 9:27 ; 23:27 ; Mr 8:23 ), unless the idea is that Paul was to be tried before the Court of Areopagus for the crime of bringing in strange gods.
But the day for that had passed in Athens. Even so it is not clear whether " unto the Areopagus (επ τον Αρειον Παγον") means the Hill of Mars (west of the Acropolis, north of the agora and reached by a flight of steps in the rock) or the court itself which met elsewhere as well as on the hills, usually in fact in the Stoa Basilica opening on the agora and near to the place where the dispute had gone on.
Raphael's cartoon with Paul standing on Mars Hill has made us all familiar with the common view, but it is quite uncertain if it is true. There was not room on the summit for a large gathering. If Paul was brought before the Court of Areopagus (commonly called the Areopagus as here), it was not for trial as a criminal, but simply for examination concerning his new teaching in this university city whether it was strictly legal or not.
Paul was really engaged in proselytism to turn the Athenians away from their old gods to Jesus Christ. But "the court of refined and polished Athenians was very different from the rough provincial magistrates of Philippi, and the philosophers who presented Paul to their cognizance very different from the mob of Thessalonians" (Rackham). It was all very polite.
May we know? (Δυναμεθα γνωνα). Can we come to know (ingressive second aorist active infinitive). This new teaching (η καινη αυτη διδαχη). On the position of αυτη see Robertson, Grammar , pp. 700f. The question was prompted by courtesy, sarcasm, or irony. Evidently no definite charge was laid against Paul.
For thou bringest certain strange things (ξενιζοντα γαρ τινα εισφερεις). The very verb used by Xenophon ( Mem . I) about Socrates. Ξενιζοντα is present active neuter plural participle of ξενιζω and from ξενος (verse 18 ), "things surprising or shocking us." We would know therefore (βουλομεθα ουν γνωνα). Very polite still, we wish or desire, and repeating γνωνα (the essential point).
Spent their time (ηυκαιρουν). Imperfect active of ευκαιρεω. A late word to have opportunity (ευ, καιρος) from Polybius on. In the N. T. only here and Mr 6:31 . They had time for,. etc. This verse is an explanatory parenthesis by Luke. Some new thing (τ καινοτερον). Literally "something newer" or "fresher" than the new, the very latest, the comparative of καινος.
Demosthenes ( Philipp . 1. 43) pictures the Athenians "in the agora inquiring if anything newer is said" (πυνθανομενο κατα την αγοραν ε τ λεγετα νεωτερον). The new soon became stale with these itching and frivolous Athenians.
Stood in the midst of the Areopagus (σταθεις εν μεσω του Αρειου Παγου). First aorist passive of ιστημ used of Peter in 2:14 . Majestic figure whether on Mars Hill or in the Stoa Basilica before the Areopagus Court. There would be a crowd of spectators and philosophers in either case and Paul seized the opportunity to preach Christ to this strange audience as he did in Caesarea before Herod Agrippa and the crowd of prominent people gathered by Festus for the entertainment.
Paul does not speak as a man on trial, but as one trying to get a hearing for the gospel of Christ. Somewhat superstitious (ως δεισιδαιμονεστερους). The Authorized Version has "too superstitious," the American Standard "very religious." Δεισιδαιμων is a neutral word (from δειδω, to fear, and δαιμων, deity). The Greeks used it either in the good sense of pious or religious or the bad sense of superstitious.
Thayer suggests that Paul uses it "with kindly ambiguity." Page thinks that Luke uses the word to represent the religious feeling of the Athenians ( religiosus ) which bordered on superstition. The Vulgate has superstitiosiores . In 25:19 Festus uses the term δεισιδαιμονια for "religion." It seems unlikely that Paul should give this audience a slap in the face at the very start.
The way one takes this adjective here colours Paul's whole speech before the Council of Areopagus. The comparative here as in verse 21 means more religions than usual (Robertson, Grammar , pp. 664f.) , the object of the comparison not being expressed. The Athenians had a tremendous reputation for their devotion to religion, "full of idols" (verse 16 ).
For (γαρ). Paul gives an illustration of their religiousness from his own experiences in their city. The objects of your worship (τα σεβασματα υμων). Late word from σεβαζομα, to worship. In N T. only here and 2Th 2:4 . The use of this word for temples, altars, statues, shows the conciliatory tone in the use of δεισιδαιμονεστερους in verse 22 . An altar (βωμον).
Old word, only here in the N. T. and the only mention of a heathen altar in the N. T With this inscription (εν ω επεγεγραπτο). On which had been written (stood written), past perfect passive indicative of επιγραφω, old and common verb for writing on inscriptions (επιγραφη, Lu 23:38 ). To an Unknown God (ΑΓΝΟΣΤΟ ΤHΕΟ). Dative case, dedicated to. Pausanias (I.
1, 4) says that in Athens there are "altars to gods unknown" (βωμο θεων αγνωστων). Epimenides in a pestilence advised the sacrifice of a sheep to the befitting god whoever he might be. If an altar was dedicated to the wrong deity, the Athenians feared the anger of the other gods. The only use in the N. T. of αγνωστος, old and common adjective (from α privative and γνωστος verbal of γινωσκω, to know).
Our word agnostic comes from it. Here it has an ambiguous meaning, but Paul uses it though to a stern Christian philosopher it may be the "confession at once of a bastard philosophy and of a bastard religion" (Hort, Hulsean Lectures , p. 64). Paul was quick to use this confession on the part of the Athenians of a higher power than yet known to them. So he gets his theme from this evidence of a deeper religious sense in them and makes a most clever use of it with consummate skill.
In ignorance (αγνοουντες). Present active participle of αγνοεω, old verb from same root as αγνωστος to which Paul refers by using it. This set I forth unto you (τουτο εγο καταγγελλω υμιν). He is a καταγγελευς (verse 18 ) as they suspected of a God, both old and new, old in that they already worship him, new in that Paul knows who he is. By this master stroke he has brushed to one side any notion of violation of Roman law or suspicion of heresy and claims their endorsement of his new gospel, a shrewd and consummate turn.
He has their attention now and proceeds to describe this God left out of their list as the one true and Supreme God. The later MSS. here read ον--τουτον (whom--this one) rather than ο--τουτο (what--this), but the late text is plainly an effort to introduce too soon the personal nature of God which comes out clearly in verse 24 .
The God that made the world (Hο θεος ο ποιησας τον κοσμον). Not a god for this and a god for that like the 30,000 gods of the Athenians, but the one God who made the Universe (κοσμος on the old Greek sense of orderly arrangement of the whole universe). And all things therein (κα παντα τα εν αυτω). All the details in the universe were created by this one God.
Paul is using the words of Isa 42:5 . The Epicureans held that matter was eternal. Paul sets them aside. This one God was not to be confounded with any of their numerous gods save with this "Unknown God." Being Lord of heaven and earth (ουρανου κα γης υπαρχων κυριος). Κυριος here owner, absolute possessor of both heaven and earth ( Isa 45:7 ), not of just parts.
Dwelleth not in temples made with hands (ουκεν χειροποιητοις ναοις κατοικε). The old adjective χειροποιητος (χειρ, ποιεω) already in Stephen's speech ( 7:48 ). No doubt Paul pointed to the wonderful Parthenon, supposed to be the home of Athene as Stephen denied that God dwelt alone in the temple in Jerusalem.
As though he needed anything (προσδεομενος τινος). Present middle participle of προσδεομα, to want besides, old verb, but here only in the N. T. This was strange doctrine for the people thought that the gods needed their offerings for full happiness. This self-sufficiency of God was taught by Philo and Lucretius, but Paul shows that the Epicurean missed it by putting God, if existing at all, outside the universe.
Seeing he himself giveth to all (αυτος διδους πασιν). This Supreme Personal God is the source of life, breath, and everything. Paul here rises above all Greek philosophers.
And he made of one (εποιησεν τε εξ ενος). The word αιματος (blood) is absent from Aleph A B and is a later explanatory addition. What Paul affirms is the unity of the human race with a common origin and with God as the Creator. This view runs counter to Greek exclusiveness which treated other races as barbarians and to Jewish pride which treated other nations as heathen or pagan (the Jews were λαος, the Gentiles εθνη).
The cosmopolitanism of Paul here rises above Jew and Greek and claims the one God as the Creator of the one race of men. The Athenians themselves claimed to be αντοχθονους (indigenous) and a special creation. Zeno and Seneca did teach a kind of cosmopolitanism (really pantheism) far different from the personal God of Paul. It was Rome, not Greece, that carried out the moral ideas of Zeno.
Man is part of the universe (verse 24 ) and God created (εποιησεν) man as he created (ποιησας) the all. For to dwell (κατοικειν). Infinitive (present active) of purpose, so as to dwell. Having determined (ορισας). First aorist active participle of οριζω, old verb to make a horizon as already in 19:42 which see. Paul here touches God's Providence. God has revealed himself in history as in creation.
His hand appears in the history of all men as well as in that of the Chosen People of Israel. Appointed seasons (προστεταγμενους καιρους). Not the weather as in 14:17 , but "the times of the Gentiles" (καιρο εθνων) of which Jesus spoke ( Lu 21:24 ). The perfect passive participle of προστασσω, old verb to enjoin, emphasizes God's control of human history without any denial of human free agency as was involved in the Stoic Fate (Hειρμαρμενη).
Bounds (οροθεσιας). Limits? Same idea in Job 12:23 . Nations rise and fall, but it is not blind chance or hard fate. Thus there is an interplay between God's will and man's activities, difficult as it is for us to see with our shortened vision.
That they should seek God (Ζητειν τον θεον). Infinitive (present active) of purpose again. Seek him, not turn away from him as the nations had done ( Ro 1:18-32 ). If haply they might feel after him (ε αρα γε ψηλαφησειαν αυτον). First aorist active (Aeolic form) optative of ψηλαφαω, old verb from ψαω, to touch. So used by the Risen Jesus in his challenge to the disciples ( Lu 24:39 ), by the Apostle John of his personal contact with Jesus ( 1Jo 1:1 ), of the contact with Mount Sinai ( Heb 12:18 ).
Here it pictures the blind groping of the darkened heathen mind after God to "find him" (ευροιεν, second aorist active optative) whom they had lost. One knows what it is in a darkened room to feel along the walls for the door ( De 28:29 ; Job 5:14 ; 12:25 ; Isa 59:10 ). Helen Keller, when told of God, said that she knew of him already, groping in the dark after him.
The optative here with ε is due to the condition of the fourth class (undetermined, but with vague hope of being determined) with aim also present (Robertson, Grammar , p. 1021). Note also αρα γε the inferential particle αρα with the delicate intensive particle γε. Though he is not far from each one of us (κα γε ου μακραν απο ενος εκαστου ημων υπαρχοντα). More exactly with B L (κα γε instead of καιτο or καιτο γε), "and yet being not far from each one of us," a direct statement rather than a concessive one.
The participle υπαρχοντα agrees with αυτον and the negative ου rather than the usual με with the participle makes an emphatic negative. Note also the intensive particle γε.
For in him (εν αυτω γαρ). Proof of God's nearness, not stoic pantheism, but real immanence in God as God dwells in us. The three verbs (ζωμεν, κινουμεθα, εσμεν) form an ascending scale and reach a climax in God (life, movement, existence). Κινουμεθα is either direct middle present indicative (we move ourselves) or passive (we are moved). As certain even of your own poets (ως κα τινες των καθ' υμας ποιητων).
"As also some of the poets among you." Aratus of Soli in Cilicia (ab. B. C. 270) has these very words in his Ta Phainomena and Cleanthes, Stoic philosopher (300-220 B. C.) in his Hymn to Zeus has Εκ σου γαρ γενος εσμεν. In 1Co 15:32 Paul quotes from Menander and in Tit 1:12 from Epimenides. J. Rendel Harris claims that he finds allusions in Paul's Epistles to Pindar, Aristophanes, and other Greek writers.
There is no reason in the world why Paul should not have acquaintance with Greek literature, though one need not strain a point to prove it. Paul, of course, knew that the words were written of Zeus (Jupiter), not of Jehovah, but he applies the idea in them to his point just made that all men are the offspring of God.
We ought not to think (ουκ οφειλομεν νομιζειν). It is a logical conclusion (ουν, therefore) from the very language of Aratus and Cleanthes. That the Godhead is like (το θειον εινα ομοιον). Infinitive with accusative of general reference in indirect discourse. Το θειον is strictly "the divine" nature like θειοτης ( Ro 1:20 ) rather than like θεοτης ( Col 2:9 ).
Paul may have used το θειον here to get back behind all their notions of various gods to the real nature of God. The Athenians may even have used the term themselves. After ομοιος (like) the associative instrumental case is used as with χρυσωι, αργυρωι, λιθω. Graven by art and device of man (χαραγματ τεχνης κα ενθυμησεως ανθρωπου). Apposition with preceding and so χαραγματ in associative instrumental case.
Literally, graven work or sculpture from χαρασσω, to engrave, old word, but here alone in N. T. outside of Revelation (the mark of the beast). Graven work of art (τεχνης) or external craft, and of thought or device (ενθυμησεως) or internal conception of man.
The times of ignorance (τους χρονους της αγνοιας). The times before full knowledge of God came in Jesus Christ. Paul uses the very word for their ignorance (αγνοουντες) employed in verse 23 . Overlooked (υπεριδων). Second aorist active participle of υπεροραω or υπερειδω, old verb to see beyond, not to see, to overlook, not "to wink at" of the Authorized Version with the notion of condoning.
Here only in the N. T. It occurs in the LXX in the sense of overlooking or neglecting ( Ps 18:62 ; 55:1 ). But it has here only a negative force. God has all the time objected to the polytheism of the heathen, and now he has made it plain. In Wisdom 11:23 we have these words: "Thou overlookest the sins of men to the end they may repent." But now (τα νυν). Accusative of general reference, "as to the now things or situation."
All is changed now that Christ has come with the full knowledge of God. See also 27:22 . All everywhere (παντας πανταχου). No exceptions anywhere. Repent (μετανοειν). Present active infinitive of μετανοεω in indirect command, a permanent command of perpetual force. See on μετανοεω Ac 2:38 and the Synoptic Gospels. This word was the message of the Baptist, of Jesus, of Peter, of Paul, this radical change of attitude and life.
Inasmuch as (καθοτ). According as (κατα, οτ). Old causal conjunction, but in N. T. only used in Luke's writings ( Lu 1:7 ; 19:9 ; Ac 2:45 ; 4:35 ; 17:31 ). Hath appointed a day (εστησεν ημεραν) First aorist active indicative of ιστημ, to place, set. God did set the day in his counsel and he will fulfil it in his own time. Will judge (μελλε κρινειν). Rather, is going to judge, μελλω and the present active infinitive of κρινω.
Paul here quotes Ps 9:8 where κρινε occurs. By the man whom he hath ordained (εν ανδρ ω ωρισεν). Here he adds to the Psalm the place and function of Jesus Christ, a passage in harmony with Christ's own words in Mt 25 . Hω (whom) is attracted from the accusative, object of ωρισεν (first aorist active indicative of οριζω) to the case of the antecedent ανδρ. It has been said that Paul left the simple gospel in this address to the council of the Areopagus for philosophy.
But did he? He skilfully caught their attention by reference to an altar to an Unknown God whom he interprets to be the Creator of all things and all men who overrules the whole world and who now commands repentance of all and has revealed his will about a day of reckoning when Jesus Christ will be Judge. He has preached the unity of God, the one and only God, has proclaimed repentance, a judgment day, Jesus as the Judge as shown by his Resurrection, great fundamental doctrines, and doubtless had much more to say when they interrupted his address.
There is no room here for such a charge against Paul. He rose to a great occasion and made a masterful exposition of God's place and power in human history. Whereof he hath given assurance (πιστιν παρασχων). Second aorist active participle of παρεχω, old verb to furnish, used regularly by Demosthenes for bringing forward evidence. Note this old use of πιστις as conviction or ground of confidence ( Heb 11:1 ) like a note or title-deed, a conviction resting on solid basis of fact.
All the other uses of πιστις grow out of this one from πειθω, to persuade. In that he hath raised him from the dead (αναστησας αυτον εκ νεκρων). First aorist active participle of ανιστημ, causal participle, but literally, "having raised him from the dead." This Paul knew to be a fact because he himself had seen the Risen Christ. Paul has here come to the heart of his message and could now throw light on their misapprehension about "Jesus and the Resurrection" (verse 18 ).
Here Paul has given the proof of all his claims in the address that seemed new and strange to them.
The resurrection of the dead (αναστασιν νεκρων). Rather, "a resurrection of dead men." No article with either word. The Greeks believed that the souls of men lived on, but they had no conception of resurrection of the body. They had listened with respect till Paul spoke of the actual resurrection of Jesus from the dead as a fact, when they did not care to hear more.
Some mocked (ο μεν εχλευαζον). Imperfect active of χλευαζω, a common verb (from χλευη, jesting, mockery). Only here in the N. T. though late MSS. have it in 2:13 (best MSS. διαχλευαζω). Probably inchoative here, began to mock. In contempt at Paul's statement they declined to listen further to "this babbler" (verse 18 ) who had now lost what he had gained with this group of hearers (probably the light and flippant Epicureans).
But others (ο δε). A more polite group like those who had invited him to speak (verse 19 ). They were unconvinced, but had better manners and so were in favour of an adjournment. This was done, though it is not clear whether it was a serious postponement or a courteous refusal to hear Paul further (probably this). It was a virtual dismissal of the matter. " It is a sad story--the noblest of ancient cities and the noblest man of history--and he never cared to look on it again" (Furneaux).
Thus Paul went out from among them (ουτως ο Παυλος εξηλθεν εκ μεσου αυτων). No further questions, no effort to arrest him, no further ridicule. He walked out never to return to Athens. Had he failed?
Clave unto him and believed (κολληθεντες αυτω επιστευσαν). First aorist passive of this strong word κολλαω, to glue to, common in Acts ( 5:13 ; 8:29 ; 9:26 ; 10:28 ) No sermon is a failure which leads a group of men (ανδρες) to believe (ingressive aorist of πιστευω) in Jesus Christ. Many so-called great or grand sermons reap no such harvest. Dionysius the Areopagite (Διονυσιος ο Αρεοπαγιτης).
One of the judges of the Court of the Areopagus. That of itself was no small victory. He was one of this college of twelve judges who had helped to make Athens famous. Eusebius says that he became afterwards bishop of the Church at Athens and died a martyr. A woman named Damaris (γυνη ονοματ Δαμαρις). A woman by name Damaris. Not the wife of Dionysius as some have thought, but an aristocratic woman, not necessarily an educated courtezan as Furneaux holds.
And there were "others" (ετερο) with them, a group strong enough to keep the fire burning in Athens. It is common to say that Paul in 1Co 2:1-5 alludes to his failure with philosophy in Athens when he failed to preach Christ crucified and he determined never to make that mistake again. On the other hand Paul determined to stick to the Cross of Christ in spite of the fact that the intellectual pride and superficial culture of Athens had prevented the largest success.
As he faced Corinth with its veneer of culture and imitation of philosophy and sudden wealth he would go on with the same gospel of the Cross, the only gospel that Paul knew or preached. And it was a great thing to give the world a sermon like that preached in Athens.