Acts 17
Summary for Acts 17:1-9: 17:1-9 a After traveling through Macedonia to Thessalonica, Paul preached to the Jews first (Rom 1:16 b) in the synagogue. Here, as elsewhere, there was a mixed response.Summary for Acts 17:1-3: 17:1-3 c Amphipolis was a Roman military post located on the Egnatian Way in the northeastern part of Macedonia.
• Apollonia, named after the Greek god Apollo, was also situated on the Egnatian Way.
• Thessalonica offered a starting point for ministry because it had a Jewish synagogue (see study note on 9:2). Paul was able to preach for three consecutive Sabbaths, explaining the Scriptures and showing their fulfillment in Jesus.
17:4 d God-fearing Greek men: See study note on 10:2.
• Luke regularly draws attention to women who joined the Christian movement (17:4 e, 12 f, 34 g; see also 5:14 h; 8:12 i; 16:13-15 j, 31-34 k; 18:26 l; 21:9 m).
Summary for Acts 17:5-7: 17:5-7 n Once again, the enemies of the Christian faith saw it as a disruptive threat (cp. 16:19-21 o). Ironically, they gathered some troublemakers and then accused Paul and Silas of causing trouble by disturbing the peace and committing treason against Caesar—serious charges of threatening the stability of the empire (cp. Luke 23:2 p).
Summary for Acts 17:8-9: 17:8-9 q The charges did not hold up under scrutiny, so the officials released Jason and the other believers after they posted bond. Christianity, Luke contended, was politically harmless to the Roman Empire and should therefore be recognized as a permitted religion and not subjected to political attack.
Summary for Acts 17:10-12: 17:10-12 r In light of the strong opposition in Thessalonica, the believers sent Paul and Silas to Berea, located about fifty miles (80.5 km) west of Thessalonica. There the missionaries had a better reception than in Thessalonica. Many Jews came to faith, as well as many of the prominent Greek women and men. The Bereans were exemplary in their attitude, for they were open-minded and eager to learn, good listeners, diligent Bible students, and thoughtful people. Their resulting faith had a strong foundation.
Summary for Acts 17:13-15: 17:13-15 s Paul acknowledged the determination and persistence of this persecution when he wrote to the Thessalonians (1 Thes 2:14-16 t).
Summary for Acts 17:16-34: 17:16-34 u In this chapter, we see Paul presented as a model witness for Christ, engaging the thinkers of his day and challenging them with the Christian message. Paul quoted writers his audience would be familiar with and showed the relevance of the gospel by dialoguing with them, critiquing their assumptions, and offering Jesus as a constructive alternative (see Col 1:28 v). Paul reminded these proud intellectuals that there is a living God to whom all human beings are answerable; that they will be judged by him through Jesus, whom God raised from the dead; and that they should therefore repent and put their faith in Jesus.
Summary for Acts 17:16-17: 17:16-17 w Athens, like Alexandria and Tarsus, prided itself on its intellectual sophistication in examining ideas and considering the different philosophies that were current at the time.
17:18 x Epicurean ... philosophers: Epicureanism was a popular school of Greek philosophy, founded by Epicurus (341–270 BC). Epicureans believed that the principal aim of life was to secure happiness. They thought of pleasure not in terms of sensual indulgence, as their critics charged, but in terms of tranquility. Their contemporaries often called them atheists; in their view, there were no gods to fear, and death simply marked the end of human existence. They sought their security in organized communities where they could live in contentment apart from society.
• Stoic philosophers: Stoicism was founded by Zeno of Citium (335–263 BC) and became the most influential philosophy in the Greco-Roman world. It viewed the universe as permeated by Reason (sometimes referred to as God or Providence). Stoicism saw divine Reason as expressed in human reason and held that as humans made progress, they could advance from ignorance (the source of vice) to true knowledge (the source of virtue). They developed extensive lists of virtues and vices and produced detailed household codes to guide family behavior. Paul’s teaching resembles that of the Stoics in his use of household codes and lists of virtues and vices (Gal 5:19-23 y; Eph 5:22-33 z; Col 3:18–4:1 aa; 1 Tim 3:1-13 ab; 5:1–6:1 ac). However, Paul’s message of Good News—focusing on the life, death, and resurrection of Jesus Christ—was strange and foreign to these Greek philosophers.
• The air of superiority with which they addressed Paul as this babbler indicates their arrogance.
Summary for Acts 17:22-31: 17:22-31 ad Paul’s remarkable sermon in Athens reveals his versatility in preaching the Good News (Rom 11:14 ae; 1 Cor 9:19-23 af; 10:33 ag; cp. Acts 16:3 ah; 17:2-3 ai; 21:20-26 aj). While Paul’s Greek audience did not know the Scriptures or have a tradition of monotheism as the Jews did, they did have a rich intellectual heritage. So Paul established a point of contact on the basis of an Athenian inscription to an Unknown God. He then explained God’s nature as the Creator (17:22-29 ak), followed by God’s purpose as the Redeemer (17:30-31 al).
• As he did elsewhere in his own writings (see 1 Cor 15:33 am; Titus 1:12 an), Paul made use of the Greek poets. There are several points of connection in this sermon with the Hymn to Zeus by Cleanthes (about 315–240 BC). Paul was probably quoting Epimenides, who had declared about God, “In him we live and move and exist” (Epimenides, Cretica, about 600 BC). Paul also cited Aratus, a Stoic poet from Cilicia (about 315–240 BC), who had commented, “We are his offspring” (Aratus, Phaenomena 5). These allusions to their own poets established connections with his audience. Paul was then able to present the singular nature of God (Acts 17:29 ao), and he stressed the coming judgment through Jesus Christ, whom God had raised from the dead. This message, while touching on Greek culture and philosophy, had a clear focus on Christ that presented the challenge of Christ to a cultured and intellectual but idolatrous people.
17:30 ap The idea of people’s ignorance is carefully discussed both in the Old Testament law (Lev 4:2 aq, 22 ar, 27 as; 5:15 at, 17 au; Num 15:25 av, 27 aw) and in the New Testament (Eph 4:18 ax; 1 Pet 1:14 ay; 2:15 az; 2 Pet 3:5 ba, 8 bb). Paul was particularly fervent about combatting ignorance (see Rom 10:13-15 bc; 11:25 bd; 1 Cor 10:1 be; 12:1 bf; 2 Cor 1:8 bg; 1 Thes 4:13 bh). The message of Good News overcomes ignorance and summons all who hear it to repent of their sins and turn to God (see Acts 2:38 bi).
17:32 bj The Athenians listened carefully until Paul spoke of the resurrection of the dead (17:31 bk); at that point some laughed or mocked, for the notion of resurrection was foolish to Greek ears (see 1 Cor 15:12-19 bl). Similarly, the Jews in Jerusalem later listened carefully to Paul until he mentioned God’s acceptance of the Gentiles (Acts 22:22 bm). These are examples of how the message of Good News can offend people because of their prejudices (see 1 Cor 1:20-25 bn).
17:34 bo some joined him and became believers: Paul’s sermon was not without positive response. Two prominent converts are mentioned: Dionysius and Damaris. Luke often placed a man and a woman in juxtaposition (e.g., 5:1-11 bp; 17:4 bq, 12 br; Luke 14:1-6 bs; 15:3-10 bt).
• Dionysius was a member of the council of the Areopagus, the highest governing body of Athens.
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