Now after Paul and Silas had traveled through Amphipolis and Apollonia, they came to aThessalonica, where there was a synagogue of the Jews.Acts 17:11, 13; 20:4; 27:2; Phil 4:16; 1 Thess 1:1; 2 Thess 1:1; 2 Tim 4:10 2 And Paul entered the synagogue, aas was his 1custom, and for three bSabbaths he engaged in discussion and friendly debate with them from cthe Scriptures,Paul had earlier announced that he was turning to the Gentiles (13:46), but he nevertheless kept to his practice of speaking to Jews first while focusing primarily on Gentiles.Acts 9:20; 17:10, 17Acts 13:14Acts 8:35 3 explaining and pointing out scriptural evidence that it was necessary for the Christ ato suffer and brise from the dead, and saying, “cThis Jesus, whom I am proclaiming to you, is the Christ .”Acts 3:18John 20:9Acts 9:22; 18:5, 28 4 aAnd some of them were persuaded to believe and joined bPaul and Silas, along with a large number of the cGod-fearing dGreeks and many of the eleading women.Acts 14:4Acts 15:22, 40; 17:10, 14fActs 13:43; 17:17John 7:35Acts 13:50 5 But athe unbelieving Jews became jealous, and taking along some thugs from the lowlifes in the market place, they formed a mob and set the city in an uproar; and then attacking bJason’s house tried to bring Paul and Silas out to the people.Acts 17:13; 1 Thess 2:14ffActs 17:6, 7, 9; Rom 16:21 6 But when they failed to find them, they adragged Jason and some brothers before the city authorities, shouting, “These men who have turned bthe world upside down have come here too;Acts 16:19fMatt 24:14; Acts 17:31 7 and Jason ahas welcomed them into his house and protected them! And they all are bsaying things contrary to the decrees of Caesar, actually claiming that there is another king, Jesus.”Luke 10:38; James 2:25Luke 23:2 8 They stirred up the crowd and the city authorities who heard these things. 9 And when they had taken security from aJason and the others, they let them go.Acts 17:5
10 aThe brothers immediately sent bPaul and Silas away by night to cBerea; and when they arrived, they entered dthe Jewish synagogue.Acts 1:15; 17:6, 14fActs 17:4Acts 17:13; 20:4Acts 17:1f 11 Now these people were more noble and open-minded than those in aThessalonica, so they received the message of salvation through faith in the Christ with great eagerness, examining the Scriptures daily to see if these things were so.Acts 17:1 12 As a result amany of them became believers, together with a number of bprominent Greek cwomen and men.Acts 2:47Mark 15:43Acts 13:50 13 But when the Jews of aThessalonica learned that the word of God concerning eternal salvation through faith in Christ had also been preached by Paul at bBerea, they came there too, agitating and disturbing the crowds.Acts 17:1Acts 17:10; 20:4 14 So at that time athe brothers immediately sent Paul away to go as far as the sea; but bSilas and cTimothy remained there at Berea.Acts 1:15; 17:6, 10Acts 15:22; 17:4, 10Acts 16:1 15 aThose who escorted Paul brought him to bAthens; and after receiving instructions from Paul for cSilas and Timothy to djoin him as soon as possible, they left.Acts 15:3Acts 17:16, 21f; 18:1; 1 Thess 3:1Acts 17:14Acts 18:5
16 Now while Paul was waiting for them at aAthens, his spirit was greatly angered when he saw that the city was full of idols.Acts 17:15, 21f; 18:1; 1 Thess 3:1 17 So he had discussions ain the synagogue with the Jews and bthe God-fearing Gentiles, and in the market place day after day with any who happened to be there.Acts 9:20; 17:2Acts 17:4 18 And some of the 1Epicurean and Stoic philosophers began to engage in conversation with him. And some said, “What could athis idle babbler with his eclectic, scrap-heap learning have in mind to say?” Others said, “He seems to be a proclaimer of strange deities”—because he was preaching the good news about bJesus and the resurrection.These were among the leading philosophies of the day. Neither believed in a personal God; indeed, the Epicureans were confirmed atheists. Their goal was to get as much out of life as possible. The Stoics had a strong, fatalistic sense of duty, seeking to improve the inner man.1 Cor 1:20; 4:10Acts 4:2; 17:31f 19 They atook him and brought him to the 1bAreopagus , saying, “May we know what cthis strange new teaching is which you are proclaiming?Also known as Mars Hill, named for Mars, the Roman god of war. It was the place where the ancient Greek Areopagus Council convened and had varying powers in the course of its history. In Roman times it was where the supreme government of Athens met.Acts 23:19Acts 17:22Mark 1:27 20 For you are bringing some startling and strange things to our ears; so we want to know what they mean.” 21 (Now all the Athenians and the foreigners avisiting there used to spend their leisure time in nothing other than telling or hearing something new.)Acts 2:10
22 So Paul, standing in the center of the Areopagus, said: “Men of aAthens, I observe with every turn I make throughout the city that you are very breligious and devout in all respects.Acts 17:15Acts 25:19 23 Now as I was going along and carefully looking at your aobjects of worship, I came to an altar with this inscription: ‘TO AN 1UNKNOWN GOD.’ Therefore what byou already worship as unknown, this I proclaim to you.While the philosophers had little or no regard for the old mythological gods of the Greeks, the temples to various deities remained and worship practices continued, at least as a formal tradition. The altar to the Unknown seems to have been constructed for the purpose of acknowledging any god who had been overlooked. Paul seized upon it as an opportunity to introduce the Greeks to Christ.2 Thess 2:4John 4:22 24 aThe God who created the world and everything in it, since He is bLord of heaven and earth, does not cdwell in temples made with hands;Is 42:5; Acts 14:15Deut 10:14; Ps 115:16; Matt 11:251 Kin 8:27; Acts 7:48 25 nor is He 1served by human hands, aas though He needed anything, because it is He who gives to all people life and breath and all things. Is 42:5Here Paul uses an unusual word which normally refers to healing. He was educated in classical Greek literature to some extent (see note v 28 and 22:3), and what he says here recalls earlier arguments by Plato (in his dialogues the Euthyphro and the Symposium) which should have struck a responsive chord in the listeners. In the dialogues, Plato represents Socrates as analyzing the nature of service to a god, and points out that the god can only receive actual benefit from service if he is in need or lacking something. Paul masterfully adapts himself to the thinking of the Athenians, demonstrating to them that the gods whom they serve with sacrifices and worship cannot really be gods at all, unless it is possible for a god to have faults or needs that have to be satisfied. This is also a good point for the Christian to bear in mind; believers are to serve God, but this is not a service that in any way actually benefits Him, because He is perfect and in no need of anything which man can supply. The same is true for the sacrificial system of the OT. While God is represented there as demanding sacrifices and sometimes enjoying their pleasant aromas, the sacrifices did not actually benefit Him. In reality they pointed ahead to the supreme sacrifice of Christ, which was the ultimate payment for mankind’s sins.Job 22:2; Ps 50:10-12 26 And aHe made from one man every nation of mankind to live on the face of the earth, having bdetermined their appointed times and the boundaries of their lands and territories.Mal 2:10Deut 32:8; Job 12:23 27 This was so that they would seek God, if perhaps they might grasp for Him and find Him, athough He is not far from each one of us.Deut 4:7; Jer 23:23f; Acts 14:17 28 For ain Him we live and move and exist that is, in Him we actually have our being, as even some of 1your own poets have said, ‘For we also are His children.’Paul was probably exposed to Greek literature when he studied with Gamaliel, and quoting or paraphrasing a line from one of their poets would have surprised and kept the attention of the audience. See note 22:3.Job 12:10; Dan 5:23 29 So then, being God’s children, we ashould not think that the Divine Nature is like gold or silver or stone, an image formed by the art and imagination or skill of man.Is 40:18ff; Rom 1:23 30 Therefore God aoverlooked and disregarded the former bages of ignorance; but cnow He commands all people everywhere to repent that is, to change their old way of thinking, to regret their past sins, and to seek God’s purpose for their lives,Acts 14:16; Rom 3:25Acts 17:23Luke 24:47; Acts 26:20; Titus 2:11f 31 because He has set aa day when bHe will judge cthe inhabited world in righteousness by a Man whom He has dappointed and destined for that task, and He has provided credible proof to everyone by eraising Him from the dead.” Ps 9:8; 96:13; 98:9Matt 10:15Ps 9:8; 96:13; 98:9; John 5:22, 27; Acts 10:42Matt 24:14; Acts 17:6Luke 22:22Acts 2:24
32 Now when they heard the term aresurrection from the dead, 1some mocked and sneered; but others said, “We will hear from you again about this matter.”See note v 18.Acts 17:18, 31 33 So Paul left them. 34 But some men joined him and believed; among them were Dionysius, a judge of the Council of aAreopagus, and a woman named Damaris, and others with them.Acts 17:19, 22