Acts 17 follows Paul through Thessalonica, Berea, and Athens. In Thessalonica, Paul reasons from the Scriptures in the synagogue for three Sabbaths, and some Jews and many God-fearing Greeks believe. Jealous opponents incite a mob and drag Jason (Paul's host) before the city authorities, accusing the missionaries of 'turning the world upside down' and proclaiming 'another king, Jesus.' Paul is sent to Berea, where the Jews are described as 'more noble' because they examined the Scriptures daily. But Thessalonian opponents pursue Paul there too, and he is sent to Athens. Alone in Athens, Paul is provoked by the city's idols and engages Epicurean and Stoic philosophers. He is brought to the Areopagus (Mars Hill), where he delivers his famous speech: beginning with the altar 'To an Unknown God,' he proclaims the Creator who does not live in temples, who gives all life, who made all nations from one man, and who now commands repentance because he has appointed a day of judgment through a man he raised from the dead. The response is mixed: some mock, some believe.
What Makes This Chapter Remarkable
Paul's Areopagus speech is the theological and literary centerpiece of Acts — a model of contextual proclamation to a pagan intellectual audience. Paul does not quote Scripture (his audience would not recognize it) but argues from creation, divine providence, and even pagan poets (Epimenides and Aratus). He does not begin with sin but with worship, taking the Athenians' religious impulse seriously while redirecting it. The charge at Thessalonica — 'these men have turned the world upside down' (17:6) — is one of the most striking descriptions of early Christianity's revolutionary impact. The Berean model of examining Scripture has become paradigmatic for responsible biblical study.
Translation Friction
The altar 'To an Unknown God' (Agnosto Theo) is attested by ancient sources (Pausanias, Diogenes Laertius), though the exact inscription Paul references has not been archaeologically discovered. Paul quotes from pagan poets — 'in him we live and move and have our being' is attributed to Epimenides of Crete, and 'for we are indeed his offspring' comes from Aratus's Phaenomena (and possibly Cleanthes's Hymn to Zeus). Paul's willingness to find truth in pagan literature while rejecting idolatry demonstrates sophisticated engagement with Greco-Roman culture. The 'politarchs' (politarchas) of Thessalonica (v. 6) — a title once thought to be a Lukan error — have been confirmed by multiple inscriptions.
Connections
Paul's synagogue method of reasoning from Scripture (vv. 2-3) continues the pattern of chapters 13-14. The charge of 'another king' (v. 7) echoes the charges against Jesus before Pilate (Luke 23:2). The Areopagus speech develops the natural theology introduced at Lystra (14:15-17). Paul's appeal to God as Creator connects to Genesis 1-2 and Isaiah 40-45. The resurrection as the basis for judgment connects to the apostolic kerygma throughout Acts.
After Paul and Silas had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a Jewish synagogue.
KJV Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews:
Notes & Key Terms
Translator Notes
Amphipolis and Apollonia were stations along the Via Egnatia, the major Roman road connecting the Adriatic to the east. Thessalonica (modern Thessaloniki) was the capital and largest city of Macedonia. The presence of a synagogue (singular, unlike the plural at Salamis) indicates a Jewish community sufficient for one congregation.
And Paul went in, as was his custom, and on three Sabbath days he reasoned with them from the Scriptures,
KJV And Paul, as his manner was, went in unto them, and three sabbath days reasoned with them out of the scriptures,
Notes & Key Terms
Translator Notes
The phrase kata to eiothos ('as was his custom') establishes Paul's consistent practice of beginning in the synagogue. The verb dielexato ('reasoned, discussed, argued') implies dialogue, not just monologue — Paul engaged in back-and-forth discussion. Three Sabbaths indicates at least a three-week ministry, though Paul's total stay may have been longer (cf. Philippians 4:16).
He explained and demonstrated that the Messiah had to suffer and rise from the dead, and then declared, "This Jesus I am telling you about is the Messiah."
KJV 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.
Notes & Key Terms
Translator Notes
Paul's argument has two steps: (1) the Scriptures require a suffering and rising Messiah (ton Christon edei pathein kai anastenai), and (2) Jesus fulfills this pattern. The verb dianoigon ('opening, explaining') is the same word used of Jesus opening the Scriptures to the Emmaus disciples (Luke 24:32). The verb paratithemenos ('setting before, presenting evidence') is a legal term for presenting a case.
Some of them were persuaded and joined Paul and Silas, as did a great many of the devout Greeks and not a few of the leading women.
KJV 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.
Notes & Key Terms
Translator Notes
The response is stratified: 'some' Jews believed, but a 'great many' (plethos poly) God-fearing Greeks and 'not a few' (ouk oligai) prominent women. The larger Gentile response becomes the pattern throughout Paul's mission. The 'leading women' (gynaikon ton proton) occupied significant social positions in Macedonian society, where women had more public roles than in many other parts of the empire.
But the Jews became jealous, and taking some wicked men from the marketplace rabble, they formed a mob and set the city in an uproar. They attacked the house of Jason, seeking to bring Paul and Silas out to the crowd.
KJV 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.
Notes & Key Terms
Translator Notes
The jealous Jews recruit agoraion ('marketplace loafers, idlers') — men who hung around the agora without employment — to form a mob. The verb ochlopoiesantes ('having made a crowd, having formed a mob') is used only here in the New Testament. Jason is Paul's host, likely a Jewish believer (the name is the Greek form of Joshua/Jesus).
When they could not find them, they dragged Jason and some brothers before the city authorities, shouting, "These men who have turned the world upside down have come here also,
KJV 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;
A title unique to Macedonian cities, confirmed by over thirty inscriptions. Luke's use of this precise local title demonstrates his accuracy with regional political terminology.
Translator Notes
Unable to find Paul and Silas, the mob seizes Jason as a proxy. The politarchas ('city authorities, politarchs') was the correct title for Thessalonica's magistrates — confirmed by inscriptions found in the city. The famous accusation 'turned the world upside down' (ten oikoumenen anastatosantes) is intended as an indictment but reads as an inadvertent tribute to the gospel's power.
Indeed, whom Jason has received — and these all do contrary to the decrees of Caesar and stated that there is another king, one Jesus.
KJV Whom Jason hath received: and these all do contrary to the decrees of Caesar, saying that there is another king, one Jesus.
Notes & Key Terms
Translator Notes
The charge is politically framed: 'acting against Caesar's decrees' (apenanti ton dogmaton Kaisaros) and proclaiming 'another king' (basilea heteron). This echoes the charges against Jesus before Pilate (Luke 23:2). Hosting the missionaries makes Jason legally liable. The claim of 'another king' transforms the theological title 'Christ/Messiah' into a political threat within the Roman system.
The people and the city authorities were disturbed when they heard these things.
KJV And they troubled the people and the rulers of the city, when they heard these things.
Notes & Key Terms
Translator Notes
The charge of sedition against Caesar effectively disturbs (etaraxan) both the common people and the officials. In the Roman system, any perceived challenge to imperial authority required a response.
And when they had taken a bond from Jason and the rest, they released them.
KJV And when they had taken security of Jason, and of the other, they let them go.
Notes & Key Terms
Translator Notes
The 'bond' (to hikanon, literally 'the sufficient thing') was a financial guarantee — Jason and the others posted bail ensuring that the missionaries would not cause further disturbance. This bond likely explains why Paul could not return to Thessalonica (1 Thessalonians 2:18) — doing so would have put Jason at legal and financial risk.
The brothers immediately sent Paul and Silas away by night to Berea, and when they arrived they went into the Jewish synagogue.
KJV And the brethren immediately sent away Paul and Silas by night unto Berea: who coming thither went into the synagogue of the Jews.
Notes & Key Terms
Translator Notes
The nighttime departure (dia nyktos) is for safety. Berea (modern Veria) lay about 45 miles southwest of Thessalonica. Despite the recent violence, Paul's first action in a new city remains the same: he goes to the synagogue.
Now these Jews were more noble than those in Thessalonica; they received the word with all eagerness, examining the Scriptures daily to see if these things were so.
KJV 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.
Notes & Key Terms
Translator Notes
The Bereans are called eugenestroi ('more noble, more fair-minded, of better character'). Their nobility consists of two things: receptivity ('received the word with all eagerness,' meta pases prothymias) and critical examination ('examining the Scriptures daily,' to kath hemeran anakrinontes tas graphas). They model the ideal response: open hearts combined with rigorous study.
Many of them therefore believed, with not a few Greek women of high standing as well as men.
KJV Therefore many of them believed; also of honourable women which were Greeks, and of men, not a few.
Notes & Key Terms
Translator Notes
The result of the Berean method is widespread belief: 'many' (polloi) Jews believed, plus prominent Greek women and men. The pattern is similar to Thessalonica but more extensively positive.
But when the Jews from Thessalonica learned that the word of God was proclaimed by Paul at Berea also, they came there too, agitating and stirring up the crowds.
KJV 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.
Notes & Key Terms
Translator Notes
The Thessalonian opponents travel 45 miles to Berea specifically to disrupt Paul's ministry — their opposition is relentless. The same pattern of external agitation disrupts what had been a positive reception.
Then the brothers immediately sent Paul off on his way to the sea, but Silas and Timothy remained there.
KJV And then immediately the brethren sent away Paul to go as it were to the sea: but Silas and Timotheus abode there still.
Notes & Key Terms
Translator Notes
Paul is the primary target; Silas and Timothy can remain safely. The phrase 'to the sea' (heos epi ten thalassan) indicates Paul traveled to the coast, from where he likely sailed to Athens. Timothy reappears here — he was last mentioned in 16:1-3 and has been with the team throughout.
Those who escorted Paul brought him as far as Athens, and after receiving instructions for Silas and Timothy to come to him as soon as possible, they departed.
KJV 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.
Notes & Key Terms
Translator Notes
Paul arrives in Athens escorted by Berean believers, who carry back his urgent request for Silas and Timothy to join him. Paul's time in Athens begins alone — an unusual circumstance that shapes his experience there.
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.
KJV Now while Paul waited for them at Athens, his spirit was stirred in him, when he saw the city wholly given to idolatry.
Notes & Key Terms
Translator Notes
The verb paroxyneto ('was provoked, was deeply stirred') is the same root as the paroxysmos of 15:39 — it denotes intense emotion, here righteous anger and grief. The word kateidolon ('full of idols, overwhelmed with idols') appears only here in the New Testament. Ancient sources confirm that Athens was saturated with religious images and temples.
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.
KJV 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.
Notes & Key Terms
Translator Notes
Paul operates in two settings simultaneously: the synagogue (with Jews and God-fearers) and the agora (with whoever is present). Engaging in philosophical discussion in the Athenian agora placed Paul in the tradition of Socrates, who had done the same centuries earlier.
Some of the Epicurean and Stoic philosophers also conversed with him. Some said, "What does this babbler wish to say?" Others said, "He seems to be a proclaimer of foreign divinities" — because he was preaching Jesus and the resurrection.
KJV 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.
Notes & Key Terms
Translator Notes
The Epicureans (followers of Epicurus, 341-270 BC) emphasized pleasure, withdrawal from public life, and denial of divine providence. The Stoics (from the Stoa Poikile in Athens) taught rational virtue, divine providence through logos, and living according to nature. These represent the two dominant philosophical schools. The term spermologos ('babbler,' literally 'seed-picker' — a bird that picks up scraps) was a derisive term for an intellectual scavenger who picks up bits of ideas without systematic understanding.
And they took him and brought him to the Areopagus, saying, "May we know what this new teaching is that you are presenting?
KJV And they took him, and brought him unto Areopagus, saying, May we know what this new doctrine, whereof thou speakest, is?
Notes & Key Terms
Translator Notes
The Areopagus (Areios Pagos, 'hill of Ares/Mars') served both as a geographic location (the rocky hill northwest of the Acropolis) and as the name of the council that met there. The council had oversight of education and religious matters in Athens. Being brought before it was not necessarily hostile — they want to evaluate this 'new teaching' (kaine didache).
For you bring some strange things to our ears. We wish to know therefore what these things mean."
KJV For thou bringest certain strange things to our ears: we would know therefore what these things mean.
Notes & Key Terms
Translator Notes
The word xenizonta ('strange, surprising, foreign') characterizes Paul's message as novel and unfamiliar. The Athenian appetite for novelty (described in the next verse) makes them curious rather than hostile.
(Now all the Athenians and the foreigners who lived there spent their time in nothing except telling or hearing something new.)
KJV (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.)
Notes & Key Terms
Translator Notes
Luke's parenthetical observation about Athenian culture — their insatiable appetite for novelty (ti kainoteron, 'something newer') — is confirmed by ancient writers including Thucydides and Demosthenes. This cultural trait provides Paul's opportunity to be heard but also explains the superficial response of some listeners.
So Paul, standing in the middle of the Areopagus, said: "Men of Athens, I perceive that in every way you are very religious.
KJV 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.
Notes & Key Terms
Translator Notes
The word deisidaimonesterous can mean either 'very religious' (positive/neutral) or 'very superstitious' (negative). As a skilled rhetorician, Paul likely uses it with deliberate ambiguity — the audience would hear a compliment, while the deeper meaning carries critique. We render it positively, following the rhetorical convention of beginning with praise.
For as I passed along and observed the objects of your worship, I found also an altar with this inscription: 'To an unknown god.' What therefore you worship as unknown, this I proclaim to you.
KJV 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.
Notes & Key Terms
1 term
Key Terms
ἄγνωστος θεόςagnostos theos
"unknown god"—unknown, unrecognized, unknowable
The altar acknowledged that the Athenians' religious knowledge was incomplete. Paul takes this as an admission of ignorance that he can remedy, not as a valid form of worship in itself.
Translator Notes
The altar Agnosto Theo ('To an Unknown God') provides Paul's rhetorical point of contact. Ancient sources attest altars to unknown gods in Athens. Paul does not condemn their worship impulse but redirects it: what you worship without knowing, I can identify. The neuter pronoun ho ('what') rather than the masculine hon ('whom') may be deliberate — Paul begins with their conceptual framework before introducing the personal God.
The God who made the world and everything in it, being Lord of heaven and earth, does not live in temples made by human hands,
KJV 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;
Notes & Key Terms
Translator Notes
Paul begins with creation — a starting point that both Jews and philosophically minded pagans could engage. The claim that God does not live in temples (ouk en cheiropoietois naois katoikei) echoes Isaiah 66:1-2 and Stephen's speech (Acts 7:48), but would also resonate with Stoic critiques of popular religion. This is said within sight of the Parthenon.
[TCR Cross-Reference] Echoes Isaiah 66:1-2. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.
And not is worshipped with men's hands, as though he needed any thing, seeing he gives to all life, and breath, and all matters;.
KJV Neither is worshipped with men's hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things;
Notes & Key Terms
Translator Notes
God is not dependent on human service (oude hypo cheiron anthropinon therapeuetai) — a rejection of the temple-cult system that assumed gods needed human provision. Instead, God is the source of 'life and breath and everything' (zoen kai pnoen kai ta panta). This echoes both Genesis 2:7 and Stoic ideas about divine self-sufficiency.
[TCR Cross-Reference] This verse quotes Genesis 2:7 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
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,
KJV 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;
Notes & Key Terms
Translator Notes
The phrase 'from one man' (ex henos) — some manuscripts add 'blood' (haimatos) — asserts the unity of the human race from a single ancestor (Adam). This directly challenges Greek ethnic pride, particularly Athenian claims of autochthony (being 'born from the earth' of Attica, not descended from outsiders). God sovereignly determines both the times (kairous) and boundaries (horothesias) of nations.
Indeed, that they should seek the Lord, if haply they might feel following him, and find him, though he be not far from every one of us:.
KJV 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:
Notes & Key Terms
Translator Notes
The verb pselaphesaien ('feel, grope, touch') suggests searching in darkness or uncertainty — humanity reaches for God imperfectly. The optative mood (a rare grammatical form) expresses hope mixed with uncertainty. But the resolution is encouraging: God is 'not far' (ou makran) from any person. The gap between divine transcendence and human accessibility is bridged by God's proximity.
Because in him we live, and move, and have our being. As certain also of your own poets have stated, since we are also his offspring.
KJV 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.
Notes & Key Terms
Translator Notes
Paul quotes two pagan poets. 'In him we live and move and have our being' is attributed to Epimenides of Crete (6th century BC). 'For we are indeed his offspring' (tou gar kai genos esmen) comes from the Cilician poet Aratus (Phaenomena 5) and possibly also from Cleanthes's Hymn to Zeus. Paul appropriates pagan insight to build a bridge to biblical truth — these poets spoke more truly than they knew.
Being then God's offspring, we ought not to think that the divine being is like gold or silver or stone, an image formed by the art and imagination of man.
KJV 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.
Notes & Key Terms
Translator Notes
Paul draws a logical conclusion from the poets: if we are God's offspring, then God cannot be less than human — he cannot be mere metal or stone, no matter how artfully crafted. The word charagmati ('image, engraving, mark') denotes something produced by techne ('craft, art') and enthymeseos ('thought, imagination'). The argument moves from the poets' premise to an anti-idolatry conclusion.
The times of ignorance God overlooked, but now he commands all people everywhere to repent,
KJV And the times of this ignorance God winked at; but now commandeth all men every where to repent:
Notes & Key Terms
Translator Notes
Paul echoes the principle of 14:16 — God 'overlooked' (hyperidon) past ignorance — but adds a decisive 'but now' (ta nun). The age of tolerated ignorance is over. The command to repent (metanoein) is universal: 'all people everywhere' (tous anthropous pantas pantachou). The scope is absolute — no nation, class, or philosophical school is exempt.
Because he has appointed a day, in the which he will judge the world in righteousness by that man whom he has ordained. Whereof he has given assurance to all men, in that he has raised him from the dead.
KJV 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.
Notes & Key Terms
Translator Notes
Paul reaches the gospel's core: judgment, a specific appointed man, and resurrection. He does not name Jesus explicitly (the audience would not know the name) but identifies him through the resurrection. The word pistin ('assurance, proof, guarantee') is related to pistis ('faith') — God has given grounds for faith by raising this man from the dead. The resurrection is both proof of Jesus's appointment and the basis for universal accountability.
Now when they heard of the resurrection of the dead, some mocked. But others said, "We will hear you again about this."
KJV And when they heard of the resurrection of the dead, some mocked: and others said, We will hear thee again of this matter.
Notes & Key Terms
Translator Notes
The response divides into three groups: mockers, the curious, and believers (v. 34). The bodily resurrection was the stumbling block for Greek thought, which generally held the body in low regard and could not conceive of its restoration. Epicureans denied any afterlife; Stoics held to a dissolution of the individual into the cosmic logos. Physical resurrection was offensive to both.
Acts 17:33
οὕτως ὁ Παῦλος ἐξῆλθεν ἐκ μέσου αὐτῶν.
So Paul went out from their midst.
KJV So Paul departed from among them.
Notes & Key Terms
Translator Notes
Paul departs without being expelled — a contrast with the violent rejections in other cities. The Areopagus encounter ends not with persecution but with a mixture of intellectual dismissal and genuine interest.
But some men joined him and believed, among whom were Dionysius the Areopagite and a woman named Damaris and others with them.
KJV Howbeit certain men clave unto him, and believed: among the which was Dionysius the Areopagite, and a woman named Damaris, and others with them.
Notes & Key Terms
Translator Notes
The converts include Dionysius, a member of the Areopagus council itself — a significant social and intellectual conversion. Damaris is named specifically, suggesting she was well known to the early church. The phrase 'others with them' (heteroi syn autois) indicates a small but genuine community of believers. Athens produced a quieter response than other cities, but it produced real faith.