HolyStudy
Bible IndexRead BibleNotesChurchesMissionPrivacyTermsContact
© 2026 HolyStudy
HomeRead BibleBible NotesChurchesSign in
HolyStudy
HomeRead BibleBible NotesChurches
Sign in

Acts 17

1

Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews:

1
2

And Paul, as his manner was, went in unto them, and three sabbath days reasoned with them out of the scriptures,

3

Opening and alleging, that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ.

4

And some of them believed, and consorted with Paul and Silas; and of the devout Greeks a great multitude, and of the chief women not a few.

1
5

But the Jews which believed not, moved with envy, took unto them certain lewd fellows of the baser sort, and gathered a company, and set all the city on an uproar, and assaulted the house of Jason, and sought to bring them out to the people.

6

And when they found them not, they drew Jason and certain brethren unto the rulers of the city, crying, These that have turned the world upside down are come hither also;

1
7

Whom Jason hath received: and these all do contrary to the decrees of Cesar, saying that there is another king, one Jesus.

1
8

And they troubled the people and the rulers of the city, when they heard these things.

9

And when they had taken security of Jason, and of the other, they let them go.

10

And the brethren immediately sent away Paul and Silas by night unto Berea: who coming thither went into the synagogue of the Jews.

11

These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.

12

Therefore many of them believed; also of honourable women which were Greeks, and of men, not a few.

13

But when the Jews of Thessalonica had knowledge that the word of God was preached of Paul at Berea, they came thither also, and stirred up the people.

14

And then immediately the brethren sent away Paul to go as it were to the sea: but Silas and Timotheus abode there still.

15

And they that conducted Paul brought him unto Athens: and receiving a commandment unto Silas and Timotheus for to come to him with all speed, they departed.

16

Now while Paul waited for them at Athens, his spirit was stirred in him, when he saw the city wholly given to idolatry.

17

Therefore disputed he in the synagogue with the Jews, and with the devout persons, and in the market daily with them that met with him.

18

Then certain philosophers of the Epicureans, and of the Stoicks, encountered him. And some said, What will this babbler say? other some, He seemeth to be a setter forth of strange gods: because he preached unto them Jesus, and the resurrection.

19

And they took him, and brought him unto Areopagus, saying, May we know what this new doctrine, whereof thou speakest, is?

20

For thou bringest certain strange things to our ears: we would know therefore what these things mean.

21

(For all the Athenians and strangers which were there spent their time in nothing else, but either to tell, or to hear some new thing.)

1
22

Then Paul stood in the midst of Mars’ hill, and said, Ye men of Athens, I perceive that in all things ye are too superstitious.

23

For as I passed by, and beheld your devotions, I found an altar with this inscription, TO THE UNKNOWN GOD. Whom therefore ye ignorantly worship, him declare I unto you.

24

God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands;

25

Neither is worshipped with men’s hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things;

1
26

And hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation;

27

That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us:

28

For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring.

29

Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man’s device.

30

And the times of this ignorance God winked at; but now commandeth all men every where to repent:

31

Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead.

32

And when they heard of the resurrection of the dead, some mocked: and others said, We will hear thee again of this matter.

33

So Paul departed from among them.

34

Howbeit certain men clave unto him, and believed: among the which was Dionysius the Areopagite, and a woman named Damaris, and others with them.

← Previous ChapterNext Chapter →

Acts 17

In Thessalonica Paul reasons in the synagogue for three Sabbaths about the Messiah's suffering and resurrection, and believers turn to the Lord, yet the hostile Jews accuse the missionaries of turning the world upside down and bringing a man Jesus in place of Caesar—a charge that underscores the political radicalism of the gospel's claim that Christ, not Caesar, is Lord. The Bereans receive the message with eagerness and search the Scriptures daily to verify Paul's claims, earning Luke's commendation as more noble-minded than the Thessalonians, establishing a hermeneutical principle that the gospel must align with Scripture and that believers are responsible for discernment. Paul's Areopagus speech at Athens addresses the cosmopolitan council with philosophical sophistication: he quotes the altar to an unknown god, proclaims the Creator God who made all nations from one man, and announces a day of judgment through the man God has raised—calibrating the Christian message to pagan religious and philosophical categories while maintaining the gospel's core truths about resurrection and judgment. The Athenian audience's mockery at the mention of resurrection and the small number of believers (including Dionysius the Areopagite and a woman named Damaris) show that the gospel's intellectual respectability does not secure widespread faith, and that the Spirit's work transcends cultural sophistication.

Acts 17:1

Paul and Silas traveled through Amphipolis and Apollonia and came to Thessalonica — Luke's precise geographical notation marks the main Roman road (Via Egnatia) through Macedonia, establishing historical veracity. The inclusion of these lesser-known cities demonstrates Luke's attention to actual travel routes rather than invented narrative.

Acts 17:2

As was his custom, Paul went into the synagogue and on three Sabbath days reasoned with them from the Scriptures — Paul's methodological consistency (kata to ethos, according to his custom) reveals his theological strategy: begin with Jewish Scripture and demonstrate continuity rather than rupture. The synagogue remains his first port of entry to any city.

Acts 17:3

Explaining and proving (dianoigō, diamarturomai) that the Messiah had to suffer and rise from the dead — and saying, 'This Jesus I am proclaiming to you is the Messiah' — Luke employs two verbs suggesting both hermeneutical opening (dianoigō, opening the scriptures) and testimonial weight (diamarturomai, bearing witness solemnly). The kerygma's two non-negotiable elements appear: suffering and resurrection.

Acts 17:4

Some of the Jews were persuaded and joined Paul and Silas, as did a great number of God-fearing Greeks and quite a few prominent women — Luke distinguishes three groups: convinced Jews, theosebeis (God-fearers, Gentiles attached to synagogal monotheism), and prominent women of Greek society. This mixed composition foreshadows both the church's catholicity and the social tensions that follow.

Acts 17:5

But the Jews who were not persuaded became jealous; so they rounded up some bad characters from the marketplace, formed a mob and started a riot in the city — The Greek jealousy (zēloō) motivated by exclusion, combined with Luke's noting of the rougher elements mobilized, suggests both theological offense and social upheaval. The word-roots reveal envy at the gospel's success, not mere doctrinal dispute.

Acts 17:6

They rushed to Jason's house in search of Paul and Silas in order to bring them out to the crowd — 'These men who have turned the world upside down have now come here' — The phrase katastrepho, "to turn upside down" or "to throw the social order into chaos," reveals how radically the gospel destabilizes existing power structures. The accusation unwittingly testifies to the movement's revolutionary theological potency.

Acts 17:7

And Jason has welcomed them into his house. They are all defying Caesar's decrees, saying that there is another king, one called Jesus — The Jewish accusers shrewdly pivot to political language: the claim of 'another king' (basileus heteros, another king) translates theology into treason comprehensible to Roman magistrates. Luke captures how Jewish resistance reframes the gospel in imperial terms.

Acts 17:8

When they heard this, the crowd and the city officials were thrown into turmoil — Luke's note of official disturbance (tarassō, to trouble or disturb) signals that the gospel's social disruption now registers with city magistrates. The crowd's response moves beyond mere theological disputation.

Acts 17:9

Then they made Jason and the other believers post bond before letting them go — Bond-posting (lambano, to require a pledge) functioned as recognizance without detention, indicating the magistrates found no legal grounds for conviction but sought to suppress further disturbance. This reflects Roman judicial pragmatism rather than clear doctrinal judgment.

Acts 17:10

As soon as it was night, the believers sent Paul and Silas away to Berea — The nighttime departure echoes earlier rescues (16:39) and suggests imminent danger, though formal conviction has not occurred. The believers' swift action demonstrates nascent Christian mutual aid and risk-acceptance.

Acts 17:11

Now the Bereans were of more noble character (eugenes) than the Thessalonians, for they received the message with great eagerness and examined the Scriptures every day to see if what Paul said was true — Eugenes here denotes intellectual generosity and methodological rigor, not class status. The Bereans embody the Reformation principle: sola scriptura. Luke's portrait celebrates active, daily scriptural scrutiny as the mark of genuine faith.

Acts 17:12

As a result, many of them believed, as did also a number of prominent Greek women and many Greek men — The repetition of euschēmōn (prominent) women marks women's significant agency in both Jewish and Gentile receptivity. Paul's gospel finds ready female response across social strata.

Acts 17:13

But when the Jews in Thessalonica learned that Paul was preaching the word of God at Berea, some of them went there too, agitating and stirring up the crowds — The Thessalonian Jews' pursuit across regional boundaries demonstrates both their resolve and the gospel's threat-status. 'Agitating and stirring up' (saleuō, to shake or disturb) suggests active crowd manipulation rather than passive resentment.

Acts 17:14

The believers immediately sent Paul to the coast, but Silas and Timothy stayed at Berea — Paul's removal to safety, while Silas and Timothy remain, may suggest Paul's prominence as primary target, or a calculated strategy of maintaining apostolic presence while protecting the first apostle. Luke does not elaborate his reasoning.

Acts 17:15

Those who escorted Paul brought him to Athens and left with instructions for Silas and Timothy to join him as soon as possible — The explicit mention of Athens marks the narrative's pivot toward Paul's most celebrated speech. Athens, seat of classical philosophy and the Academy, represents Hellenistic intellectual culture at its apex.

Acts 17:16

While Paul was waiting for them in Athens, he was greatly distressed (pareoxyneto, paroxysmos) to see that the city was full of idols — The verb paroxysmos (to provoke or irritate sharply) echoes Paul's emotional investment: his spirit is provoked or agitated by the pervasive idolatry. This is not detached observation but visceral theological response.

Acts 17:17

So he reasoned in the synagogue with both Jews and God-fearing Greeks, as well as in the marketplace day by day with those who happened to be there — Paul's pattern remains consistent: synagogue first, then marketplace agora. His daily engagement (kath' hekan) in the agora mirrors Socratic pedagogy, inviting comparison and contrast.

Acts 17:18

A group of Epicurean and Stoic philosophers began to dispute with him — Some of them asked, 'What is this babbler trying to say?' — Epicureanism and Stoicism represent the two dominant philosophical schools; both dismiss the gospel's claims. The term spermologos (seed-picker, babbler) suggests Paul scatters intellectual seeds without coherence, a dismissal of his philosophical credentials.

Acts 17:19

Then they took him and brought him to a meeting of the Areopagus — Others asked, 'May we know what this new teaching (didachē, doctrine) is that you are presenting?' — The Areopagus, literally the 'Hill of Ares,' functioned as both a political body and an intellectual forum. The invitation to explain marks recognition, albeit cautious, of Paul's intellectual weight.

Acts 17:20

You are bringing some strange ideas to our ears, and we would like to know what they mean — The 'strange' (xenos) evokes the cosmopolitan Athenian exposure to foreign ideas, yet the request for clarification signals openness to engagement. Luke presents the Areopagus as genuinely curious rather than dismissive.

Acts 17:21

All the Athenians and the foreigners who lived there spent all their time doing nothing but talking about the latest ideas — Luke's characterization of Athenian intellectual culture as novelty-seeking (to neoteron) and conversational is historically resonant with both Thucydides and contemporary sources. The city's philosophical efflorescence has become detached from urgent truth-seeking.

Acts 17:22

Paul then stood up in the meeting of the Areopagus and said: 'People of Athens! I see that in every way you are very religious (deisidaimonesteros, more religious or more superstitious)' — Paul's opening employs a rhetorical ambiguity: deisidaimonesteros can mean either admirably religious or excessively superstitious. This calculated irony invites the Athenians to recognize themselves.

Acts 17:23

For as I walked around and observed your objects of worship, I even found an altar with this inscription: TO AN UNKNOWN GOD — Now what you worship as something unknown I am going to proclaim to you — The 'Unknown God' altar likely refers to dedicatory practices for unknown divine powers; Paul seizes this theological lacuna as opportunity for the gospel's insertion. The proclaimed God fills the unknown god-shaped void.

Acts 17:24

The God who made the world and everything in it is the Lord of heaven and earth and does not live in temples built by human hands — Paul pivots immediately from the altar to creational theology: God transcends spatial localization (mē en cheiropoiētois, not in human-made things). This refutes both Stoic pantheism and Epicurean remoteness, asserting God's creative lordship.

Acts 17:25

And he is not served by human hands, as if he needed anything — Rather, he himself gives everyone life and breath and everything else — The logic is stark: divine self-sufficiency (mē hyp' anthrōpōn diakonoumai, not served by humans) means the human economy of sacrifice and appeasement becomes theologically redundant. God's generosity (the dative of receiver emphasizes what God gives) precedes all human response.

Acts 17:26

From one man he made all the nations, that they should inhabit the whole earth; and he marked out their appointed times (kairos) and exact places where they should live — Paul's universal humanism (ex henos, from one man) establishes human fundamental equality and shared origin. The divine sovereignty over historical epochs (kairos) and geography suggests providence ordering history toward reconciliation.

Acts 17:27

God did this so that all people would seek him and perhaps reach out for him and find him — though he is not far from any one of us — The purpose clause reveals divine intent: all nations' dispersal aims at universal seeking (zēteō, to seek earnestly). The paradox stands: though God seems distant via unknown altars, he remains proximate ('not far from any one of us').

Acts 17:28

'For in him we live and move and have our being' — As some of your own poets have said, 'We are his offspring' — Paul quotes Epimenides and Aratus, embedding gospel truth within pagan philosophical intuition. The citation strategy concedes philosophical paganism's partial apprehension of truth, yet redirects toward Christian proclamation. All being derives from God.

Acts 17:29

Therefore since we are God's offspring, we should not think that the divine being is like gold or silver or stone — an image made by human design and skill — The logic of being offspring (genos) forbids idolatry: if humans are God's offspring, then God cannot resemble static human artifact. The inference is incisive: genealogy determines theology.

Acts 17:30

In the past God overlooked such ignorance (agnosia), but now he commands all people everywhere to repent — The shift from overlooking (hupereidō, to disregard) to commanding (paraggellō, to order authoritatively) marks eschatological urgency. Divine patience with idolatry has yielded; now repentance is an imperative, not suggestion.

Acts 17:31

For he has set a day when he will judge the world with justice by the man he has appointed — He has given proof of this to everyone by raising him from the dead — The proclamation of judgment through Christ hinges on the resurrection: anastasis (raising up) becomes the validating proof (pistis, proof or assurance) of eschatological judgment. Resurrection is not merely personal hope but cosmic legal evidence.

Acts 17:32

When they heard about the resurrection of the dead, some of them sneered (chleyzō, to mock or sneer), but others said, 'We want to hear you again on this subject' — The resurrection proves the dividing point: Stoic and Epicurean philosophy's naturalism cannot accommodate bodily resurrection. Yet some remain open, requesting further inquiry.

Acts 17:33

At that, Paul left the Council (Areopagus) — The departure marks neither victory nor defeat but the gospel's encounter with philosophical humanism. Luke leaves the outcome ambiguous, emphasizing proclamation over triumphalism.

Acts 17:34

Some of the people became followers of him and believed — Among them was Dionysius, a member of the Areopagus, also a woman named Damaris and a number of others — Luke names Dionysius (possibly the Pseudo-Dionysius of later tradition) and Damaris, particularizing the gospel's fruit. Even in Athens, the gospel secures converts, though not mass movements.