Tyndale Open Study NotesActs 17

• Amphipolis was a Roman military post on the Egnatian Way in northeastern Macedonia.

• Apollonia, named after the Greek god Apollo, was also on the Egnatian Way.

• Thessalonica was a good place to begin ministry because it had a Jewish synagogue (see study note on 9:2). Paul preached there for three consecutive Sabbath days. He explained the Scriptures and showed how they are fulfilled in Jesus (how they come true in him).

After traveling through Macedonia to Thessalonica, Paul first preached to the Jews in the synagogue (Romans 1:16). As in other places, there was a mixed response.

• God-fearing Greeks: See study note on 10:2.

• Luke often draws attention to women who joined the Christian movement (17:4, 12, 34; see also 5:14; 8:12; 16:13–15, 31–34; 18:26; 21:9).

Once again, the opponents of the Christian faith regarded it as a disruption and a threat (compare 16:19–21). Ironically, they formed a mob and then accused Paul and Silas of causing trouble by disturbing the peace and defying Caesar. These were serious charges that threatened the stability of the Roman Empire (compare Luke 23:2).

The charges did not stand up when the officials examined them. So they released Jason and the other believers after they paid a bond (money given as a promise to return if required).

Luke shows that Christianity was not a political threat to the Roman Empire. For this reason, he argues that it should be treated as a permitted religion and not attacked for political reasons.

Because of strong opposition in Thessalonica, the believers sent Paul and Silas to Berea, about 80.5 kilometers (50 miles) west of Thessalonica. They had a better reception in Berea than in Thessalonica. Many Jews and prominent Greek women and men became Christians.

The Bereans were good examples because they were open-minded, eager to learn, good listeners, thoughtful, and paid attention to the teachings of Scripture. Their resulting faith had a strong foundation.

Paul recognized how strong and ongoing this persecution (hostile treatment for following Jesus) was when he wrote to the Thessalonians (1 Thessalonians 2:14–16).

Athens, like Alexandria and Tarsus, was proud of its learning and love of ideas. People there spent time studying and discussing different philosophies (ways of thinking about life and the world) that were popular at that time.

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 Colossians 1:28).

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.

• Epicurean philosophers followed Epicureanism, a Greek school of thought founded by Epicurus, who lived from 341 to 270 BC. Epicureans believed that the main goal of life was happiness. They did not define pleasure as physical excess, as some critics said. Instead, they valued peace of mind and freedom from fear. Many people in their time called them atheists because they did not believe the gods controlled human life. They also believed that death was simply the end of a person’s existence. For safety and peace, they formed organized communities and lived apart from wider society.

• Stoic philosophers followed Stoicism, founded by Zeno of Citium, who lived from 335 to 263 BC. Stoicism became one of the most influential philosophies in the Greco-Roman world. Stoics believed that the universe was filled with Reason, which they sometimes called God or Providence. They believed this divine Reason could also be seen in human reason. As people grew in understanding, they could move from ignorance, which leads to vice, to true knowledge, which leads to virtue.

  Stoics made detailed lists of virtues and vices. They also wrote household codes, which were instructions for family life. In some ways, Paul’s teaching sounds similar, especially in his household codes and lists of virtues and vices (Galatians 5:19–23; Ephesians 5:22–33; Colossians 3:18–4:1; 1 Timothy 3:1–13; 5:1–6:1). However, Paul's message about the life, death, and resurrection of Jesus Christ was unfamiliar to these Greek philosophers.

• Their insulting use of the word babbler for Paul also shows that they looked down on him.

• Paul’s sermon in Athens shows how well he could adapt his preaching of the good news (Romans 11:14; 1 Corinthians 9:19–23; 10:33; compare Acts 16:3; 17:2–3; 21:20–26). His Greek audience did not know the Scriptures or believe in one God like the Jews. However, they had a strong intellectual background. Paul connected with them using an Athenian inscription on an altar TO AN UNKNOWN GOD. He then explained God’s nature as the Creator (17:22–29), followed by God’s purpose as the Redeemer (17:30–31).

• As he did in his letters (see 1 Corinthians 15:33; Titus 1:12), Paul also used lines from Greek poets. His sermon has several ideas similar to the Hymn to Zeus by Cleanthes, who lived around 315 to 240 BC. Paul likely quoted Epimenides, who wrote, "In him we live and move and exist" (Epimenides, Cretica, about 600 BC). Paul also quoted Aratus, a Stoic (a follower of Stoicism, a Greek philosophy that valued reason and virtue) from Cilicia, who wrote, "We are his offspring" (Aratus, Phaenomena 5).

  By using these familiar sayings, Paul connected with his audience. Then he moved to his main message. He taught that God is one and not like idols made by humans (Acts 17:29). He also warned that God will judge the world through Jesus Christ, whom he raised from the dead.

  Even though Paul spoke in ways that related to Greek culture and thought, his message clearly pointed to Christ. He challenged an educated but idol-worshiping audience to respond to the truth.

The idea of people’s ignorance is carefully discussed both in the Old Testament law (Leviticus 4:2, 22, 27; 5:15, 17; Numbers 15:25, 27). It is also present in the New Testament (Ephesians 4:18; 1 Peter 1:14; 2:15; 2 Peter 3:5, 8). Paul was especially eager to correct ignorance (see Romans 10:13–15; 11:25; 1 Corinthians 10:1; 12:1; 2 Corinthians 1:8; 1 Thessalonians 4:13). The message of the gospel overcomes ignorance and calls all people to repent "and be baptized … and receive the gift of the Holy Spirit" (see Acts 2:38).

The Athenians listened carefully to Paul until he spoke about the resurrection of the dead (17:31). At that point, some began to laugh and mock him. To Greek listeners, the idea of resurrection seemed foolish (see 1 Corinthians 15:12–19). In a similar way, the Jews in Jerusalem listened to Paul until he spoke about God accepting the Gentiles (Acts 22:22). Then they also rejected his message.

These examples show how the message of the good news can offend people because of their prejudices (strong opinions that keep them from accepting the truth; see 1 Corinthians 1:20–25).

• some joined him and believed: Some people joined Paul and became believers. His sermon did not only bring rejection; it also led to faith.

  Two important people who believed are named: Dionysius and Damaris. Luke often places a man and a woman side by side in his writing to show that the message of the good news is for all people. By pairing men and women, he shows that both are equally important in God’s work (for example, 5:1–11; 17:4, 12; Luke 14:1–6; 15:3–10).

• Dionysius was a member of the council of the Areopagus, the highest governing body of Athens.