Acts 17
Acts 17
Collin Leong
(v16-18) Now while Paul was waiting for them at Athens, his spirit was provoked within him as he saw that the city was full of idols. So he reasoned in the synagogue with the Jews and the devout persons, and in the marketplace every day with those who happened to be there. Some of the Epicurean and Stoic philosophers also conversed with him. And some said, "What does this babbler wish to say?" Others said, "He seems to be a preacher of foreign divinities" - because he was preaching Jesus and the resurrection.
Exp: Paul was waiting for Silas and Timothy, whom he called them to join him quickly. During the waiting, he spoke to both Jews and Gentiles about Jesus. The Epicurean was founded by Epicurus (341-270 BC). They pursued happiness through simple pleasures and freedom from pain. They believe the universe is governed by natural laws, and the gods are distant and uninvolved in human affairs.
The stoics were created by Zeno of Citium (~300 BC). They believe that the universe is ordered by divine reason (logos). Fate governs all things; virtue is living in harmony with nature - emphasizing self-control, endurance, and duty over pleasure. Their “God” was not a separate being but the rational order of nature itself.
(See Appendix for the list of gods that Athenians worshipped.)
(v19-21) And they brought him to the Areopagus, saying "May we know what this new teaching is that you are presenting? For you bring some strange things to our ears. We wish to know therefore what these things mean." Now all the Athenians and the foreigners who lived there would spend their time in nothing except telling or hearing something new.
Exp: In Greek, Areios Pagos, meaning “Hill of Ares” or “Mars Hill”, was both a place and an institution in ancient Athens. Traditionally associated with the god Ares (Mars in Roman terms). It's at a rocky hill northwest of the Acropolis in Athens. It was a prominent site where important civic and judicial matters were addressed, led by council of elders composed of former archons (magistrates). By Paul’s time (1st century AD), its political power had declined, but it still held prestige as a body concerned with philosophical and religious issues.
The Areopagus council and the marketplace were places where new ideas were constantly exchanged. Epicureans sought fresh arguments about pleasure and tranquility. Stoics debated virtue and harmony with nature. Luke's comment in v21 tells that they were eager to hear him, but not necessarily because they were spiritually hungry, but because they loved novelty.
(v22-25) So Paul, standing in the midst of the Areopagus, said: "Men of Athens, I perceive that in every way you are very religious. For as I passed along and observed the objects of your worship, I found also an altar with this inscription: 'To the unknow god.' What therefore you worship is unknown, this I proclaim to you. The God who made the world and everything in it, being the Lord of heaven and earth, does not live in temples made by man, nor is he served by human hands, as though he needed anything, since he himself gives to all mankind life and breath and everything.
Exp: Paul saw an altar for an unknown god, and he told them that he knows that god. He is the creator and king of heaven and earth. Athenians believe that their gods dwells in the shrines, statues, or temples they made, and they worship these idols. God do not need anything from us, for he is above us, who give us life and breath.
Even though God dwelt in the tabernacles/temples in the OT, it was a the appointed places of meeting for Israel's covenant relationship. But God was never limited to the temple. Solomon himself prayed: “But will God indeed dwell on the earth? Behold, heaven and the highest heaven cannot contain you; how much less this house that I have built!” (1 Kings 8:27).
(v26-28) And he made from one man every nation of mankind to live on all the face of the earth, having determined allotted periods and the boundaries of their dwelling place, that they should seek God, and perhaps feel their way toward him and find him. Yet he is actually not far from each one of us, for "'In him we live and move and have our being' (*) as even some of your own poets have said, "'For we are indeed his offspring.' (**)
Exp: The "one man" is referring to Adam. From Adam comes all the people of all the nations. The were given "allotted periods" (kairoi) referring to times and seasons of nations - their rise, flourishing, decline. Daniel 2:21 says “He changes times and seasons; he removes kings and sets up kings”, showing God's sovereignty over history. God also sets the borders of the nations, as said by Deut 32:8: “He fixed the borders of the peoples according to the number of the sons of God/Israel”
In v28, (*) Probably from Epimenides of Crete; He was a philosopher and poet from 7th-6th century BCE. Legend has it that he was invited during a plague to purify the city, and he released sheep on Mar's Hill, instructing altars be build where they lay down "to the suitable god." This could explain the anonymous altars Paul referenced in v23. (**) From Aratus of Soli, Cilicia (315-240 BC), a Greek poet known for his poem "Phainomena", which describes the constellation, celestial phenomena, and weather signs. The work blends astronomy, mythology, and practical guidance for farmers and sailors. In v28, the poem is saying that we are the offspring of Zeus.
(v29-31) Being then God's offspring, we ought not to think that the divine being is like gold or silver or stone, and image formed by the art and imagination of man. The times of ignorance God overlooked, but now He commands all people everywhere to repent, because he has fixed a day on which he will judge the world in righteousness by a man whom he has appointed; and of this he has give assurance to all by raising him from the dead."
Exp: His logic is that since we are God's offspring, God must be greater than humans. Since humans are living, rational beings, God cannot he a lifeless object created by human skills, and then worshipped as their idols. Even the materials used to create the idols are made by God himself. He cannot be what he has made.
Paul deliberately connects with Athenian culture and religion before introducing the gospel. Paul’s strategy is contextualization—he begins with what Athenians know (altars, poets, philosophy), affirms their search for the divine, and then redirects it toward the true God revealed in Christ. (See Appendix for details of his strategy.)
(v32-34) Now when they heard of the resurrection of the dead, some mocked. But others said, "We will hear you again about this." So Paul went out from their midst. But some men joined him and believed, among whom were Dionysius of Areopagite and a woman named Damaris and others with them.
Exp: Some of them mock the idea of resurrection. Epicureans denied any afterlife altogether. Death was simply the end of consciousness. Resurrection was not only impossible but meaningless. Stoics believed in the cyclical dissolution of matter into divine fire and reconstitution of the cosmos. Individual bodily resurrection did not fit their worldview.
In Greek philosophy and religion rejects the idea of bodily resurrection. Plato (427-347 BC) and many later thinkers saw the body as a prison for the soul. They view God(s) as transcendent, and their goal of life is contemplation of the Good. Death was liberation, not something to be reversed. The soul’s immortality was acceptable, but the body’s return was undesirable and not possible. Paul’s teaching directly challenged their deepest assumptions about life, death, and the body.
Dionysius the Areopagite is mentioned as one who believed Paul’s message. This means he was a respected member of the council of Areopagus, not just a casual listener. Both Dionysis and the woman Damaris was never mentioned again in the scripture.
Appendix
In Athens, the people worshipped a pantheon of Greek gods, with temples, altars, and statues throughout the city. Some of the most prominent were:
Athena – the city’s patron goddess, associated with wisdom and warfare. The Parthenon on the Acropolis was her great temple.
Zeus – king of the gods, worshipped at the altar of Zeus Agoraios in the marketplace.
Apollo – god of music, prophecy, and healing, with shrines and festivals in his honor.
Poseidon – god of the sea, important for Athens’ naval power.
Artemis – goddess of the hunt and protector of young women.
Dionysus – god of wine and theater, central to Athens’ dramatic festivals.
Hephaestus – god of craftsmanship, honored at the Hephaesteion near the Agora.
Athens was full of temples and shrines to many gods, reflecting its role as a religious and cultural center of Greece. In Acts 17, Paul notices this abundance of idols and even finds an altar “to the unknown god.” He uses that as a starting point to proclaim the one true God who made heaven and earth.
1. Paul deliberately connects with Athenian culture and religion before introducing the gospel.
Cultural Adaptation: Paul doesn’t start with Scripture (as he did in synagogues) but with Athenian religion and philosophy.
Philosophical Resonance: His emphasis on God’s nearness and providence echoes Stoic thought, while his critique of idols aligns with philosophical skepticism.
Strategic Pivot: After building common ground, he pivots to uniquely Christian claims—repentance, judgment, resurrection.
| Strategy | Verse | Reason Why | Cultural Connection | Outcome |
|---|---|---|---|---|
| Begin with respect and observation | v.22 – “Men of Athens, I perceive that in every way you are very religious.” | Opens with affirmation rather than attack, showing respect for their religiosity. | Recognizes their devotion to many gods, building rapport. | Gains a hearing without immediate hostility. |
| Use their altar to the ‘unknown god’ | v.23 | Uses a familiar religious object as a bridge to proclaim the true God. | Connects with their practice of honoring unknown deities, showing he understands their worldview. | Positions his message as clarification, not contradiction. |
| Present God as Creator and Sustainer | vv.24–25 | Contrasts the living Creator with lifeless idols. | Challenges temple-centered worship by appealing to Stoic ideas of divine immanence and providence. | Introduces a transcendent yet near God. |
| Appeal to shared humanity | v.26 | Emphasizes unity of all nations under one Creator. | Resonates with philosophical ideas of common origin and order. | Breaks down ethnic/religious exclusivity. |
| Quote their own poets | v.28 – “In him we live and move and have our being” (Epimenides); “For we are indeed his offspring” (Aratus). | Uses familiar cultural authorities to validate his claims. | Shows knowledge of Greek literature, making his message accessible. | Builds credibility and common ground. |
| Expose the inadequacy of idols | v.29 | Logical conclusion: if we are God’s offspring, He cannot be like material idols. | Appeals to reason and philosophical critique of anthropomorphic gods. | Moves audience toward reconsidering their worship practices. |
| Call for repentance and announce judgment | vv.30–31 | Moves from shared ground to urgent demand for change. | Introduces distinct Christian teaching: repentance and resurrection. | Divides audience—some mock, some want to hear more, some believe. |
In short: Paul’s strategy is contextualization—he begins with what Athenians know (altars, poets, philosophy), affirms their search for the divine, and then redirects it toward the true God revealed in Christ.
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